Critique of Practical Religion - Division III

 

Division III

 

Critique of Practical Religion

 

III.A.) Of the Practical Scruples of a Practical Religion

 

And, in the religious temperament of a Practical Religion, the attributes of the religious scruples of a religious follower does not involve itself in the imaginary sins of a practical religion as the religious temperament of a religious follower realizes that the practical sins of bearing false witness to a righteous meaning has no ground in the confusion of the practical act of bearing false witness to advance a righteous act, and the righteous act that involves the natural temperament of the advancement of a righteous act which overcomes the natural malevolence of another cold individual is always the natural act of the righteous follower, as well as the “parenthood moral approach” in all modern ethics that instruct the medical patient and instruct a childhood in the growing pains in youth. But, the natural scruples of bearing false witness to avoid pain of self-endeavors is the unnatural act that the religious follower must confess and act in accordance of their mortal sin of looking out for their own self-interests, and the self-interests of the religious follower has no bearing in the religious temperament in the method of a practical religion in the modern age of reason. Yet, it is  nevertheless, in a practical religion that the religious scruples of imaginary sins include – guilt-changing actions that the bearing of a false witness, the shortcomings of a growing adulthood, the shaming of the sharing of true feelings, the search for the self-interests in the pursuit of happiness – that can ground a religious follower to the religious cement of a concrete-and-fixed natural heartfelt-conviction, and the practical temperament of the religious follower in a practical religion understands the different meanings of religious scruples so they may not feeling the heavy weight of the practical scruple. And, in a practical religion of the natural virtue of feeling of practical scruples involves the fore-conclusion of the benevolence of the religious follower that the practical scruples of religion cannot keep the weight on a religious participant on the ground of a moral action, as well as block the life-long seeking of entering the gates of heaven for simply protecting the best interests of humanitarian issues throughout the global religious following. For example, in the global issues of a world-war in the past conflicts that involved the unnatural genocide and oppression of civil liberties, the natural self-evident right of protecting the natural rights of others is an act of benevolence to the solider in taking a human life that involves itself in the malevolence actions towards the human race as the natural war for the preservation of peace of Humanity is a necessary action of benevolence in the protection of peace and natural rights to live.

 

But, the life-grounding mental attitude of a religious follower will only focus on the imaginary scruple in a life-long process of becoming because of the miscomprehension of the religious scruple of an ideological philosophical processing, and only falter in the short-comings of the philosophical endeavor to comprehend the protective act of the expiration of human life to the natural feeling of a human being. Yet, it is nevertheless, in a practical religion the religious soldier can come-to-terms with the protection of human life when the primary scruple of religion can be realized through a practical comprehension of the expiration of human life, and the guilt-free ridden heart can once again revitalize the human being’s life in the course of natural mortality, whereas, the practical temperament of a practical religion seeks to comprehend the practical manner of an ideological avenue in the field of religious manner. And, in the practical scruples of a practical religion, the proper processing of the imaginary sin of the religious follower must endeavor to the expire the guilty conscious of the imaginary act of malevolence as the natural virtues in the field of religion can be accommodated to fit the natural act of the “parenthood and/or authoritative moral approach” in the religious scruples of a practical religion. But, in the field of a natural virtue of a practical religion, the natural scruples cannot only confuse the religious follower, but as well stagnate the congregation in the religious teachings of church, temple, or synagogue by the miscomprehension of a religious scruple, as well as spread the miscomprehended disgust of a moral act towards the benevolence of the natural act of religious scruples thereby, creating a division among the congregation and human beings of the same country or another country. And, in the congressional imaginary scruples by a religious congregation can be daunting because of the miscomprehension of a proper religious scruple, the practical understanding is the saving-grace of the human beings in a majority as the practical understanding can unite a nation under the realm of God, as well as renew the practical world of the nation, whether it maybe, a national or international nation of the creator.

 

For is it not that the united front of international countries can be united in a common cause to save the human race from the religious extinction of genocide, tyranny, oppression, and malevolence? For is it not that the religious shortcomings of human beings of malevolence disregard the quality of life in human beings and must be overthrown by the united nations to preserve peace throughout the global society? For is it not that the unification of the international nations believe in a divine creator that protects the best interests of the people of the world? But, the practical scruples of proper religion comprehends the practical applications of religion in a manner such as the protection of human beings throughout the global scope with the charity for the natural, self-evident preservation of life, and is understood by the practical judgment of a practical religion in the religious endeavors to fulfill the religious instructions of the unified creator of the starry heavens above. And, in a practical scruple of religion, the natural virtues of the religious follower adheres to the religious principles of the canon or doctrine of a religious philosophy in the proper understanding of the religious scruples of the canon that is followed, where the practical soul is consciously-free of the imaginary shortcomings of the philosophical scruples by the practical understanding of a religious canon or doctrine enhanced by the united congregation of a democratic society and nation.

 

III.B.) Of the Cardinal Virtues of a Practical Religion

 

And in the spherical realm of a practical religion, the cardinal virtues of a religious follower is the natural temperament of a human being that is accepted by the creator as the proper morality of it propels the charity towards other human beings in a practical manner of the religious canon or doctrine of an atheist, agnostic, New Age, deity-driven, and monotheistic religion, but the cardinal virtues of a practical religion includes the proper etiquette of religious fervor that all religious canons or doctrines can follow throughout the mortal course of the natural life of the religious follower. Yet, it is nevertheless, in a practical religion, the natural virtues of Christianity can be an universal natural virtue to a non-Christian canon or doctrine as the natural and cardinal virtues of courage, temperament, justice, and wisdom in Christianity is an universal mode of righteous behavior, as well as the theological virtues of hope, faith, and charity in the philosophical endeavors of any religious canon or doctrine. But, although, these natural and cardinal virtues are of a universal construct of interchanging canons and doctrines, the natural virtues of this philosophical avenue may fail in the shortcomings and temperance of human beings as the ideological advancements of religious convictions, as well as the natural self-evident right to exhibit and instruct in these natural and cardinal virtues of religion to the global scope of Humanity so the best interests of the creator may unify the world religions. And, in the natural course of a philosophical religion, the shortcomings and temperance of human beings may create discord throughout the global scope as the philosophical endeavors lead only to deep and empty truths of religion as the radicalization of lost souls provide the necessary malevolence towards others in the human race, and the radical and extreme views of a philosophical religion only serves the interests of the demonic attitudes of the diabolical one that we of Humanity are keenly aware of the sole purpose of the fallen soul of the heavens. Yet, nevertheless, in the philosophical arrangements of the ideological canon or doctrine the shortcomings and temperance of the natural mortal life of a fallen soul, the aggression of disgust and anger will lead the fallen soul to destroy the natural, self-evident right to life in the course of the human race, and the philosophical deep and empty truths will ignite the ill-feelings of others to participate in the aggressive acts towards the human race throughout the global scope of Humanity.

 

But, in the course of a practical religion that Humanity can undertake to preserve the human race, the cardinal and natural virtues of a practical religion can be comprehended accurately to provide a deep and meaningful course of a religious canon or doctrine as the practical meaning of the practical judgment of a religious canon or doctrine provides the necessity of the preservation of peace throughout the global scope of Humanity. And, the natural and cardinal virtues of a practical religion can be the fulfilling grace of a practical religion which are; - comprehension, cognition, selection, judgment, meaning, and application – and, these natural and cardinal virtues of a practical religion are meaningful to the religious follower of any practical religious canon or doctrine, as well as a universal truth as the practical and natural virtues are not grounded in a religious canon or doctrine. For is it not that the practical applications of these practical cardinal virtues can exhibit a proper construction of a deep-seated meaning of religion? For is it not that these cardinal virtues are of a universal truth of any philosophical truth in religion and needs no further investigations in the utilization of them? For is it not that these cardinal virtues can present a clarity of the meaning of a religious experience which is undertaken by a religious follower in any religious canon or doctrine?

 

But, although, the following natural and cardinal virtues of a practical religion can be comprehended in any religious canon or doctrine, the perfection of the fulfilling meaning of a practical experience is not without improper functions throughout the course of mortal life, and the practical shortcomings of these cardinal virtues can lead to a state of confusion, whereas, the life-long journey of understanding the religious experience may be of a double-edged truth in a practical understanding of religion. And, in the natural mortal course of a meaningful life in the religious follower, the practical comprehension and judgment of a practical religion does not forgo into deep and empty religious truth, but only leads to the totality of a religious comprehension of the religious experience, as well as the meaningful mortal life that can be undertaken by a religious follower to understand their self-purpose in their life. In one inherent retrospective hand, the philosophical truth of religion produces the empty truth to the constant questioning of a sense-of-purpose throughout the course of mortal life, and the religious follower will undergo the tortures of the human mental constructions of their life, while on the other introspective hand, the practical truth of religion produces the necessary truth to the constant questioning of a sense-of-purpose throughout the course of mortal life. In the former, the torture of the religious soul can lead to an empty truth without resolve where the quality of life of the human being may stay with the religious follower to end of their mortal life, while the latter, there is no torture of the religious soul as the double-edged truth is realized upon judgment with some resolve in the religious experience throughout mortal life. But, in the natural and cardinal virtues of a pure and practical religion, the global scope of Humanity may realize the inherent meaning of the purpose-of-global-life while in the philosophy of religion that has faltered throughout the centuries, the natural and self-evident right to human life has been the focal point in the realm of religion, yet in the natural and cardinal virtues of a practical religion the focal point may globally-shift the course of human beings as the practical meaning of the religious canons or doctrines of Eastern and Western can unite of a practical manner in the preservation of the human race.

 

III.C.) Of the Cardinal Applications of a Practical Religion

 

But, in the past philosophical applications of the modality of philosophies of religion, the philosophical applications has faltered in the advancement of the principals of the deep and empty truths of a religious canon or doctrine that has only been attributed to the religious atrocities of global nations throughout the course of the mortal life of the planet, whereas, the religious philosophies has caused famine, destruction, and death all in the name of the creator in the past centuries. And, in the practical applications of a practical religion, the religious advancement of the creator can be spread by the religious applications of practical knowledge such as; - the spreading of the Good News through speech, the typing of religious fliers, helping and volunteering in charities and social issues, instruction of morality in a congregation or home, creating novels and websites, and developing religious theories, etc. – that create and promote the honor of the creator throughout the global aspects of religion which can only aide in the promotion of a practical religion. It is here where the spreading of the religious canon or doctrine can be promoted in the religious understanding of a meaningful sense-of-purpose of an individual throughout the course of mortal life, as well as the practical course of their advancements of the religious canon or doctrine of their choice that they undergo in the set-of-beliefs of Humanity. But, in the practical applications of a practical religion, the fore-conclusion of the transcending religious philosophies of a practical religion serves to aide not only the mortal lives of the religious follower, yet it serves the purpose of the religious advancement of the course of mortal life of the creator too.  And, the practical applications of a practical religion can only be applied when the sound judgment of the religious philosophy is undertaken in the realm of a practical religion throughout the course of the mortal life of a practical religion, which does not serve the interests of a religious follower solely, but the best interests of the religious congregation in the realm of a practical religion.

 

But, it is not to forget that the practical applications of a practical religion will come with the skepticism and discord of the fallen souls as the practical applications of it will only anger the fallen soul of a failed religious belief, and the religious tolerance of the religious follower towards the global society must respect and honor the wishes of not only the fallen souls, yet the benevolence of the saved souls in the course of mortal life which their purposes are different than that of the religious follower who applies a practical religion. And, yet it is nevertheless, in a practical application of religious follower, the mortality of their sense-of-purpose will come with tests and trials throughout their course of mortal life as no one is excluded from the will of the creator in the processing of the battle of souls between malevolence and benevolence. For is it not that the practical applications of a practical religion involves the shelving of practical religious and social issues throughout the global scope of Humanity? For is it not that the practical applications must stem from a sound judgment of the philosophy of a practical religion? For is it not that the practical applications of a practical religion endeavors to apply the principals of the religion of the religious follower?

 

In conclusion of the Critique of Practical Religion, in the first division of the short essay describes the practical applications and judgment of various religious beliefs that the journey of the human heart and soul in American ethics and values is at the fore-front of the morality of the international world which promote not only the practical applications of a practical religion, but it promotes the religious canon and morality of the United States of America in the many social issues of the short story. And, in the second division of the philosophical essay, the journey of the human mind, heart, and soul is at the forefront of the practical understanding of the cognitions, intuitions, and judgments of a practical religion so the promotion of this essay may aide the advancement of a practical religion throughout the world. And, in the final division, it briefly describes the practical scruples, cardinal virtues, and applications of a practical religion so the promotion of the essay may instruct the many religions throughout the world in a universal overture in the promotion of their religious canons or doctrines as a practical religion does not involve itself with the faltering dispositions of deep and empty truths of religion. In short, the Critique of Practical Religion, promotes the ideological advancement of a practical religion that will only enlighten the religious seeker of truth and morality in a practical manner, rather than, the philosophical manner of the many faults and shortcomings of a philosophical religion, which the practical understanding of the novel and website will aid in the promotion of a practical religion. In a word, a practical religion is not based in the philosophical meanings of a religious canon or doctrine, but in the heart and soul of the sound judgment of a practical religion. 

 

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