To border control officers and to some Americans, he is a co-religionist of Osama bin Laden, and little else.
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The fact is that India's Muslims are divided, not only between dominant Sunnis and a large Shia minority but also between starkly different social classes and regions: a Muslim in Bengal is likely to share no language and few traditions with a co-religionist far to the south in steamy Kerala.
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Roman Catholic 88%, Iglesia ni Cristo 5%, Members Church of God Internationa 3%, Seventh-day Adventists 2%, Others (Including Buddhism,Islam and Other Religionist) 2%.
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Along similar lines, he also commented on the "strong experiential basis" to nature religionist beliefs "where personal experience is a final arbiter of truth or validity".
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In re Summers, 325 U.S. at 568-569. In addressing Summers' conscientious objector claim, Reed denigrated Summers as a "religionist."In re Summers, 325 U.S. at 570. Reed next asserted that the Fourteenth Amendment applied only to federal rights, not to purely state- guaranteed rights such as the right to practice law.
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What a change! My friends thought I had lost my senses. One sinning religionist who was a strong believer in unconditional eternal security remarked, "Bustin is a good boy, but he has gone crazy over religion."G.T. Bustin, My First Fifty Years (Intercession City, FL: 1953; Reprint: Wesleyan Heritage Publications, 1997, 1998):15.
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Abbas I populated this territory with members of the Turkmen tribe Borchali. Finally, the Shah permitted Giorgi X to return to Kartli. He was the first king of Kartli who attempted to establish diplomatic ties with the northern co-religionist power of Muscovy. George decided even to give his daughter Elene to the Czar Boris Godunov in marriage.
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Nettlefold was born in London. Nettlefold was a Unitarian; he married a co-religionist, Martha Chamberlain (1794-1866). Hers was a family of Birmingham manufacturers and politicians: her brother's son, Joseph Chamberlain (1836-1914), was a radical Liberal and a leading imperialist. They had three sons: Edward John Nettlefold (1820-1878), Joseph Henry Nettlefold (1827-1881) and Frederick Nettlefold (1833-1913).
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Other Neopagans may or may not share this quality, as noted by James R. Lewis, who draws a distinction between "Religious Neo-Pagans" and "God/dess Celebrants." Lewis states the majority of the neopagan movement is strongly opposed to religionist traditions that incorporate any form of orthopraxy or orthodoxy. In fact, many Neopagan organizations, when discussing orthopraxy, limit themselves solely to ritualism.
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The Most Holy Synod of the Russian Orthodox Church refused to recognize the move, and the result was a break in communion between the two Churches.It was not until 1943 that the Russian Orthodox Church recognized the autocephaly of the Georgian Patriarchate and the relations between the two co-religionist churches were restored. Ambrosius was soon consecrated Metropolitan of Chkondidi, western Georgia, and then transferred to Abkhazia.
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His own theological position has become increasingly radical and he has described himself as an "after-religionist", with strong faith in humanity. Holloway is well known for his support of progressive causes, including campaigning on human rights for gay and lesbian people in both Church and State. He is a patron of LGBT Youth Scotland, an organisation dedicated to the inclusion of LGBT young people in the life of Scotland.
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Religious solidarity is torn apart. The Rev. Mr. Rupert Drone, the Anglican priest, preaches the Conservative message from his pulpit despite the fact his brother Edward Drone ran as an Independent on an anti-corruption platform. Likewise the Presbyterian minister supports the Conservative Party regardless of the fact that twenty-year veteran Liberal MP John Henry Bagshaw is a co- religionist and is seen as a supporter of that community.
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His wife of 55 years died in 1867. In 1869 he published a History of the Newcastle upon Tyne Sunday School Union which was compiled with the help of secretary William Ramage Lawson.Lawson was later (1866–1870) with the Register and in 1890 editor of the Financial Times. Lawson's successor as secretary to Angas was Henry Hussey, a fellow-religionist, who collected and selected documents for his proposed biography, eventually written by Edwin Hodder (1837–1904).
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The Court's ruling in In re Summers has been sharply criticized. Despite Justice Reed's stated respect for Summers' religious beliefs, Reed denigrated him as a "religionist" (someone whose beliefs are not thought through and imfirmly held). Reed also imposed his own theology on the Christian Bible, openly criticizing Summers for misinterpreting its tenets and for practicing (rather than merely reading) it. One historian has said that "Justice Stanley Reed's majority opinion [is] lacking in anay analysis of the serious constitutional issue involved".
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Ryerson was castigated by the reformist press at that time for apparently abandoning the cause of reform and becoming, at least as far as they were concerned, a Tory. Ryerson resigned the editorship in 1835 only to assume it again at his brother John's urging from 1838 to 1840. In 1840 Ryerson allowed his name to stand for re-election one last time but was soundly defeated by a vote of 50 to 1 in favour of his co- religionist Jonathan Scott.
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The HNC, which had representatives from a wide range of social groups, selected the aging civilian politician Phan Khắc Sửu as chief of state, and Suu chose Trần Văn Hương as prime minister, a position that had greater power. However, Khánh and the senior generals retained the real power.Moyar (2004), pp. 765–766. At the same time, a group of Catholic officers were trying to replace Khánh with their co-religionist, General Nguyễn Văn Thiệu, and the incumbent was under pressure.
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In 1977, Olinga represented the Universal House of Justice at the International Conference held in Brazil and then attended another one in Mérida, Mexico. His co- religionist Dizzy Gillespie wrote a song named Olinga; and it was the title track of an album by Milt Jackson, produced by Creed Taylor, recorded in 1974 and re-issued in 1988 and covered by Judy Rafat on her tribute album to Gillespie in 1999. Olinga was also a song released by Mary Lou Williams in 1995.
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It subsequently became a popular approach within several esoteric movements, most notably Martinism and Traditionalism. This definition—originally developed by esotericists themselves—became popular among French academics during the 1980s, exerting a strong influence over the scholars Mircea Eliade, Henry Corbin, and the early work of Faivre. Within the academic field of religious studies, those who study different religions in search of an inner, universal dimension to them all are termed "religionists". Such religionist ideas also exerted an influence on more recent scholars like Nicholas Goodrick-Clarke and Arthur Versluis.
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Through this proposal, Ferrer seeks to avoid both the secular post/modernist reduction of religion to cultural artifact and the religionist privileging of a single tradition as superior or paradigmatic. In 2008, Ferrer co-edited with Jacob H. Sherman The Participatory Turn, an anthology where they brought participatory thinking to bear on critical issues of contemporary religious studies. With the expression “participatory turn,” Ferrer and Sherman claimed to articulate an emerging academic ethos capable of coherently weaving together some of the most challenging and robust trends in contemporary religious studies.
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Civil War broke out in England. The king was defeated, tried, and executed (1649). Thus Hume's first volume ends at the start of England's short-lived experiment with republicanism. Of the book's reception, Hume wrote: > I was assailed by one cry of reproach, disapprobation, and even detestation; > English, Scotch, and Irish, Whig and Tory, churchman and sectary, > freethinker and religionist, patriot and courtier, united in their rage > against the man, who had presumed to shed a generous tear for the fate of > Charles I, and the Earl of Strafford.
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Dawkins is a noted critic of religion, atheist, anti-theist, anti-religionist and a secular humanist. Dawkins believes that there is a conflict between science and religion and that science prevails in the debate. Dawkins also thinks that parents forcing their religion on children is a form of mental child abuse and that religion in general is a form of cultural virus. Dawkins advocates for what he calls "militant atheism" and believes that atheists should not hide their identities so that they can be better integrated into politics and society.
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Liberal was founded in 1880 by George Walser, an anti-religionist, agnostic lawyer and former state legislator who wished to create an atheist, "freethinker" utopia. It was named after the Liberal League in Lamar, Missouri, which Walser was a member of at the time. Walser purchased of land and advertised across the country for atheists to join his town, which would "have neither God, Hell, Church, nor Saloon". Walser organized a reformed school system that sought to promote liberal education free from the bias of Christian theology, and had instructional classes on Sundays to replace religious services.
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Wieseltier appeared in one episode of the fifth season of The Sopranos, playing Stewart Silverman, a character whom Wieseltier described as "a derangingly materialistic co-religionist who dreams frantically of 'Wedding of the Week' and waits a whole year for some stupid car in which he can idle for endless hours in traffic east of Quogue every weekend of every summer, the vulgar Zegna-swaddled brother of a Goldman Sachs mandarin whose son's siman tov u'mazel tov is provided by a pulchritudinous and racially diverse bunch of shellfish-eating chicks in tight off-the-shoulder gowns".
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Describing his own religious beliefs and his affection for paganism, York remarked that: :If I had to name my own denominational predilection, I would say that I am a "religionist." I believe in religion itself and its central role in expanding human consciousness above and beyond immediate daily concerns. I see religion as an ongoing dialogue that questions the purpose of life and our terrestrial incarnations. In my own pursuit and love of religion as religion, I have been particularly attracted to paganism not only as the source and origin of all religion but also as an organic alternative to the institutionalized and parochial insularity that much religious expression has become.
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The Knanaya converted the Malleens to Christianity and built them a separate church known as St. Augustines. Besides collecting duties, the Knanaya in Chunkom were also known to mold "famous pottery". In the year 1550, the Portuguese commander Francesco Silveira de Menesis aided the King of Cochin's army in a victorious battle against the Kingdom of Vadakkumkur (Kaduthuruthy), subsequently killing its king Veera Manikatachen. After the death of their king, the entire army of the Kingdom of Vadakkumkur formed itself into chaver (suicide) squads and sought revenge against the Syrian Christians in the region who they viewed as co- religionist of the regicidal Portuguese.
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Harmonious commerce between Sulu and the Orang Dampuan was later restored. The Yakans were descendants of the Taguima-based Orang Dampuan who came to Sulu from Champa. As told before, Sulu was also briefly ruled under the Hindu Majapahit empire as narrated in the Nagarakretagama but afterwards, Sulu and Manila both rebelled and sacked Brunei which was a nearby loyal province of Majapahit. However, with the onset of Islam by the 15th century, they associated themselves with their new Arab descended Sultans who's origins was in Malacca and their fellow co-religionist Moros (ethnic groups of the Philippine who had accepted Islam) than their still Hindu, Visayan speaking cousins.
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John Hick criticised Augustine's theory for being implausible in light of scientific insights on evolution, as it would make Augustine's idea of a fall from perfection inaccurate;Davis 2001, p. 54 this is reiterated by Nancey Murphy and George F. R. Ellis, who also contend that Augustine's idea of transmitting original sin from Adam to the rest of humanity requires biological explanation.Ellis & Murphy 1996, p. 244 The comparative religionist Arvind Sharma has argued that natural evil cannot be the result of moral evil in the way Augustine suggested: scientific consensus is that natural disasters and disease existed before humans and hence cannot be the result of human sin.
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Adolf von Sonnenthal, 1859 Adolf von Sonnenthal (21 December 18344 April 1909), Austrian actor, was born of Jewish parentage in Budapest. Sonnenthal, 1884 Though brought up in penury and apprenticed to a working tailor, he cultivated his talent for drama, and was fortunate in receiving the support of a co-religionist, the actor Bogumil Dawison, who trained him for the stage. He made his first appearance at Temesvar in 1851, and after engagements at Hermannstadt and Graz came in the winter of 1855-1856 to Königsberg in Prussia. His first performance was so successful that he was engaged by Heinrich Laube for the Burgtheater in Vienna, making his first appearance as Mortimer in Schiller's Maria Stuart.
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Rudolf Otto (25 September 1869 – 7 March 1937) was an eminent German Lutheran theologian, philosopher, and comparative religionist. He is regarded as one of the most influential scholars of religion in the early twentieth century and is best known for his concept of the numinous, a profound emotional experience he argued was at the heart of the world's religions. While his work started in the domain of liberal Christian theology, its main thrust was always apologetical, seeking to defend religion against naturalist critiques. Otto eventually came to conceive of his work as part of a science of religion, which was divided into the philosophy of religion, the history of religion, and the psychology of religion.
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Despite Saint Justin's story's exposure to the reader as a fraud, Chet's faith in the official version restores his severed hand. The altered ending from 1992 has both Josie and Chet reunited in Hell, and the ghost of Chet's sister becomes a devil. As Brown mixes surreal sacrilege with the sort of moralism that compels him to condemn Josie for her bloody revenge, Brian Evenson calls Brown "deft at muddying the waters in a way that makes it very hard to pin him down as either belieever or satirist, as either anti-religionist or apologist". While not part of the Ed story, Brown had been serializing straight adaptations in Yummy Fur of the Gospels of Mark and of Matthew during most of Ed's run.
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The bulk of this armament, however, does not reach Afghanistan within the year. King Amanullah's tour has impressed on him more strongly than ever the advantages of European civilization. Contact with the great personages of the West has put a keen edge upon his reforming zeal, and he is determined to follow as closely as possible in the footsteps of his distinguished co- religionist, Mustafa Kemal of Turkey. Dazzled by the latter's success, he overlooks the fact that there is a fundamental difference between Turkey and Afghanistan: the Turks are a fairly homogeneous people with a long tradition of obedience to a central authority, whereas the Afghans are a conglomeration of diverse tribes accustomed to a certain measure of autonomy and attached to their local customs.
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Most of the kingdom, aside from the Provinces of East Prussia, West Prussia, and Posen, became part of the new German Confederation, a confederacy of 39 sovereign states (including Austria and Bohemia) replacing the defunct Holy Roman Empire. Frederick William III submitted Prussia to a number of administrative reforms, among others reorganising the government by way of ministries, which remained formative for the following hundred years. As to religion, reformed Calvinist Frederick William III—as Supreme Governor of the Protestant Churches—asserted his long- cherished project (started in 1798) to unite the Lutheran and the Reformed Church in 1817, (see Prussian Union). The Calvinist minority, strongly supported by its co-religionist Frederick William III, and the partially reluctant Lutheran majority formed the united Protestant Evangelical Church in Prussia.
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Alexander won peace by sending precious gifts to the Ak Koyunlu leader Uzun Hassan and succeeded in diverting his attention away from Kakheti. Alexander also preferred to keep peace with the rival Bagrationi branch in Kartli, which recognized him as an independent monarch in 1490. He was the first Georgian ruler to have attempted to forge an alliance with the co-religionist princes of Moscow in order to counterbalance the growing ambitions of the Safavid dynasty of Iran. After the two Kakhetian embassies, in 1483 and 1491, to Grand Duke Ivan III, whose reign laid the basis for Russian unity, failed to bring any results, Alexander sent, in 1500, his younger son Demetre to deliver homage to Ismail I, the Shah of Iran, who was on a campaign in Shirvan in the immediate eastern neighborhood of Kakheti.
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The extensively cultivated fertile lands of Kakheti combined with vibrant Jewish, Armenian and Persian colonies in the trading towns of Gremi, Zagemi, Karagaji, and Telavi, resulted in prosperity, not observable in other parts of a fragmentized Georgia. This relative stability for a time strengthened the monarch's power and increased the number of his supporters among the nobility. Threatened by the emerging great empires of the East – those of the Ottomans and the Safavids– the kings of Kakheti persuaded a carefully staged politics of balance, and tried to establish an alliance with the co-religionist rulers of Muscovy against the shamkhals of Tarki in the North Caucasus. An Ottoman-Safavid peace deal at Amasya in 1555 left Kakheti within the sphere of Safavid Iranian influence, but the local rulers still maintained considerable independence and stability by showing willingness to cooperate with their Safavid overlords.
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Like most Bosnian nobleman of the era, Stjepan Vukčić too considered himself staunch Krstjanin, as the Bosnian Church adherents were known and as its members called themselves. His conspicuous attitude toward Bosnian Church was highlighted when king Tvrtko II died in September 1443, Stjepan refused to recognize the deceased king's cousin and chosen heir, Thomas, as the new King of Bosnia, thus creating a political crisis which culminated in civil war. All this happened because Thomas was recent convert to Roman Catholicism, move that was potentially harmful for the Kristjani and the Bosnian Church. And while Thomas' decision to convert was forced political maneuvering, albeit founded in sound reasoning with the saving of the realm on his mind, he also committed himself to demonstrate his devotion by engaging in religious prosecution against his recent fellow co-religionist.
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Kaushik Roy says "The treatment of Marathas with their co-religionist fellows – Jats and Rajputs was definitely unfair and ultimately they had to pay its price in Panipat where Muslim forces had united in the name of religion." The Marathas had antagonised the Jats and Rajputs by taxing them heavily, punishing them after defeating the Mughals and interfering in their internal affairs. The Marathas were abandoned by Raja Suraj Mal of Bharatpur and the Rajputs, who quit the Maratha alliance at Agra before the start of the great battle and withdrew their troops as Maratha general Sadashivrao Bhau did not heed the advice to leave soldier's families (women and children) and pilgrims at Agra and not take them to the battle field with the soldiers, rejected their co-operation. Their supply chains (earlier assured by Raja Suraj Mal and Rajputs) did not exist.
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From the 9th century to the thirteenth, the Comborn, from the valley of the Vézère (and who had actively participated in the Crusades and Anglo-French wars) obtained extensive privileges from the kings of France. Then, during the first half of the 14th century, the Viscounty was taken over by the Comminges, Pyrenées feudal lords, before being transferred for 94 years to Roger de Beaufort from which came two Popes of Avignon, Clement VI and Gregory XI. This family had two Viscounts: Roger William III of Beaufort and Raymond de Turenne XIII, and two viscountesses names Antoinette de Turenne and Eleonore de Beaujeu. Then, from 1444 to 1738, the Viscounty became the possession of the family of La Tour d'Auvergne. In their heyday, Henri de la Tour d'Auvergne, co-religionist and companion-at-arms of King Henry IV, became Duke of Bouillion and prince of Sedan.
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In Natural History of Religion (1757) he contends that polytheism, not monotheism, was "the first and most ancient religion of mankind" and that the psychological basis of religion is not reason, but fear of the unknown. “The primary religion of mankind arises chiefly from an anxious fear of future events; and what ideas will naturally be entertained of invisible, unknown powers, while men lie under dismal apprehensions of any kind, may easily be conceived. Every image of vengeance, severity, cruelty, and malice must occur, and must augment the ghastliness and horror which oppresses the amazed religionist. .. And no idea of perverse wickedness can be framed, which those terrified devotees do not readily, without scruple, apply to their deity.” (Section XIII) Hume's account of ignorance and fear as the motivations for primitive religious belief was a severe blow to the deist's rosy picture of prelapsarian humanity basking in priestcraft-free innocence.
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Soon after the beginning of the Thirty Years' War Bremen declared its neutrality, as did most of the territories in the Lower Saxon Circle. John Frederick, Lutheran Administrator of the Prince-Archbishopric of Bremen, desperately tried to keep his Prince-Archbishopric out of the war, with the complete agreement of the Estates and the city of Bremen. When in 1623 the Republic of the Seven United Netherlands, which was fighting in the Eighty Years' War for its independence against Habsburg's Spanish and imperial forces, requested its Calvinist co- religionist Bremen to join them, the city refused, but started to reinforce its fortifications. In 1623 the territories comprising the Lower Saxon Circle decided to recruit an army in order to maintain an armed neutrality, since troops of the Catholic League were already operating in the neighbouring Lower Rhenish-Westphalian Circle and dangerously close to their region.
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His outstanding performance led to assume the post of deputy leader of the Party of Brazilian Social Democracy in the House, whose leadership was exercised by José Serra, then federal deputy for Sao Paulo, most important federal unit of the Brazilian Republic. In 1992, municipal elections were held across the country and in them Paulo Hartung launched his candidacy and was elected Mayor of Vitória (1993-1997). In early 1997, he handed over his charge to his elected successor, Luiz Paulo Vellozo Lucas, also of the PSDB, and participated in the United States at the invitation of the Embassy of that country, the intensive program on Public Administration and Political System in the United States. After returning to Brazil, Paulo Hartung took at the invitation of President Fernando Henrique Cardoso, his co-religionist of party, the Board of Regional Development and the BNDES (National Bank for Economic and Social Development).
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The Administrator and the Estates of the Prince-Archbishopric met in a Diet and declared for their territory their loyalty to Ferdinand II, Holy Roman Emperor, and their neutrality in the conflict. With Danish troops within his territory and Christian the Younger's request Administrator John Frederick tried desperately to keep his Prince- Archbishopric out of the war, being in complete agreement with the Estates and the city of Bremen. When in 1623 the Republic of the Seven United Netherlands, fighting in the Eighty Years' War for its independence against Habsburg's Spanish and imperial forces, requested its Calvinist co-religionist of the city of Bremen to join, the city refused, but started to enforce its fortifications. In 1623 the territories comprising the Lower Saxon Circle decided to recruit an army in order to maintain an armed neutrality, with troops of the Catholic League already operating in the neighboured Lower Rhenish-Westphalian Circle and dangerously approaching their region.
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Apparently, one of the point of contention was Thomas recent conversion Catholicism, move that was deem potentially harmful to the Bosnian Church. And while Thomas' decision to convert was forced political maneuvering, albeit founded in sound reasoning with the saving of the realm on his mind, he also committed himself to demonstrate his devotion by engaging in religious prosecution against his recent fellow co-religionist, thus eventually proving his conversion to be detrimental to the Kristjani. These developments prompted Stjepan to give followers and members of the Bosnian Church safe haven, and also to join the Ottomans in support of Bosnian anti-King Radivoj, Thomas' exiled brother, who was too Bosnian Church faithful and remained so in face of king's crusade against the church adherents. In 1443, the Papacy sent envoys to Thomas and Stjepan about a counter-offensive against the Ottomans, but the two were in the middle of the civil war.
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Kiołbassa was elected president of the Polish Roman Catholic Union in 1888, and used much of his political expertise to advance the Polish Catholic community. Kiołbassa helped organize the Roman Catholic Parish of St. Stanislaus Kostka in Chicago, which later became the largest Polish parish in the U.S. Reportedly, organizing the church alongside his police duties had been so difficult, he took a year off, in 1871–72, and moved back to Panna Maria, Texas. Kiołbassa's presidency oversaw growing divisions between Polish American Catholics and the Church. Victor Greene, in For God and Country: The Rise of Polish and Lithuanian Consciousness in America, posits that Kiołbassa was solidly in the "religionist" camp of Polish immigrants; whereas many felt oppressed, and rebelled against what they saw as Anglo-German-Irish domination of the Catholic Church in America, he was a solid supporter of the Roman Catholic Church, and saw no reason to schism from church leadership.
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John Frederick and the Bremian Estates met in a Diet and declared for their territory their loyalty to Ferdinand II, Holy Roman Emperor, and their neutrality in the conflict. With Danish troops within his territory and Christian the Younger's request John Frederick tried desperately to keep his Prince-Archbishopric out of the war, being in complete agreement with the Estates and the city of Bremen. When in 1623 the Republic of the Seven United Netherlands, fighting in the Eighty Years' War for its independence against Habsburg's Spanish and imperial forces, requested its Calvinist co-religionist of the city of Bremen to join, the city refused, but started to enforce its fortifications. In 1623 the territories comprising the Lower Saxon Circle decided to recruit an army in order to maintain an armed neutrality, with troops of the Catholic League already operating in the neighboured Lower Rhenish-Westphalian Circle and dangerously approaching their region.
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Regal notes that, by the late 1700s and early 1800s, the "Leeds Devil" had become a legendary monster or ghost story in the southern New Jersey area. Into the early to mid-19th century, stories continued to circulate in southern New Jersey of the Leeds Devil, a "monster wandering the Pine Barrens". An oral tradition of "Leeds Devil" monster/ghost stories subsequently became established in the Pine Barrens area. Although the "Leeds Devil" legend has apparently existed since the 18th century, Regal states that the more modern depiction of the Jersey Devil, as well as the now pervasive "Jersey Devil" name, first became truly standardized in current form during the early 20th century: > During the pre-Revolutionary period, the Leeds family, who called the Pine > Barrens home, soured its relationship with the Quaker majority ... The > Quakers saw no hurry to give their former fellow religionist an easy time in > circles of gossip.
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