Sentences with phrase «christian history and traditions»

He also displays a passion for social justice (which he explores in reflections on Birmingham, Alabama) and a deep respect for the wide sweep of Christian history and traditions.

And yet, even this limitation is not without its usefulness, for it can surely lead to the appreciative evaluation of other, non-Western expressions of the meaning and destiny of human existence without thereby relinquishing insights to be gained by attention to Christian history and tradition.

A theology of interfaith cooperation lives honestly alongside your theology of salvation and evangelism, but also asks what in your Christian faith — your relationships to Jesus, your understanding of the Bible, your knowledge of Christian history and tradition — speaks to why you might work together with people of other faiths on issues of common concern.

Not exact matches

If thoughtful members of both communities become adequately aware of the moment they now occupy in history, and are prepared to reexamine their respective traditions for the resources there to be developed, then the Jewish - Christian relationship has a significant chance of becoming something more enriching than it has ever been before.

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

But in other cases, encounter with Buddhist - based meditation has led Christians and Jews to a newfound appreciation for the riches of their own traditions, including a revival of neglected meditation techniques from Western religious history.

Like Christians of other traditions, we, too, have a certain body of teachers whom we trust and a certain history of teaching we respect.

The confusion on the Assembly floor in Vancouver reflected the fact that Christians have not been enabled to think theologically about the religious faith of their neighbors, as believing and praying (or meditating) people with a spiritual history and tradition of their own.

Noddings finds the Judeo - Christian tradition especially culpable in women's denigration: there is the Adam and Eve story, with Eve held responsible for accepting the serpent's temptation and leading man to sin; the Old Testament «uncleanness» references and practices; the long history of burning witches; even the veneration of the Virgin Mary.

Mindfulness has a rich history in the Christian tradition through the ancient practice of contemplative prayer, which dates back to the Desert Fathers and Mothers during the fourth and fifth centuries.

It raises a question that all thoughtful Christians must at some point address: How do we identify the true tradition of Christian teaching throughout history, and what part does the Church play in that tradition?

Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?

When a contemporary Christian confesses the death of God he is giving witness to the fact that the Christian tradition is no longer meaningful to him, that the Word is not present in its traditional form, and that God has died in the history in which he lives.

We have reviewed the three outstanding types in which love has been grasped in the Christian tradition, and we have now to ask what this history means.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

It is the Jewish tradition that has kept this insight alive — an insight which today contradicts and challenges all of those Christian fears that, in fact, deny belief in the living God of history.

However, Eliade hesitates to assign a privileged position to the Judeo - Christian tradition as he argues that there are images and symbols in Christianity, which are common properties of the entire religious history of humanity.

[50] Christian theology of religions, on the other hand, «studies the various traditions in the context of the history of salvation and in their relationship to the mystery of Jesus Christ and the Christian Church.»

Evangelicals stand in continuity with the Great Tradition of Christian believing, confessing, worshiping and acting through the centuries, while not discounting the many local histories that must be written to give a full account of Christian communities in any given era.

The Christian documents of the second and later centuries which contained information about the Apostolic age handed down by tradition, must also be regarded as providing a very limited help for the reconstruction of the history of the earliest period.

Our study of the path followed by the idiom, however, has made it abundantly clear that while the Lucan tradition has been dominant throughout most of Christian history, it is by no means the only view that has been held by Christians, particularly in the first and twentieth centuries.

Waugh understood that this search was all about the actual, raw fact of the Crucifixion really happening: the Christian faith is not a set of moral principles, or a myth and some lovely traditions, but the truth, rooted in history.

Everywhere they will be a little flock, because mankind grows quicker than Christendom and because men will not be Christians by custom and tradition, through institutions and history, or because of the homogeneity of a social milieu and public opinion, but — leaving out of account the sacred flame of parental example and the intimate sphere of home, family and small groups — they will be Christians only because of their own act of faith attained in a difficult struggle and perpetually achieved anew.

That choice is to recognize what the Bible and such exemplars of the Christian tradition as Augustine have taught us: to see and trust that the church and not any nation - state is preeminently the social agent through which God works God's will in history.

My undergraduate degree is in religion, with a focus on the history of Christian theology, so I'm probably more aware than most people how things that were never in the Bible became tradition, and then became dogma.

For me, these things inspire a sense of reverence and an appreciation of the rich history of our Christian tradition.

The Bible and the history of the interpretive tradition with the church will continue to occupy a central place for the contemporary Christian.

It was, as a matter of fact, the impact of the Judaeo - Christian tradition on Western civilization that is chiefly responsible for the awareness so prevalent among us today that history presses forward toward novel achievements, that the future is open and full of promise, that man is a free creature whose own decisions and deeds enter into the shaping of tomorrow's world.

They also argue for the inclusion, not in the science curriculum but in the humanities, of the comparative study of creation accounts in the history of the human race: various scientific understandings, various understandings in the Judeo - Christian - Islamic traditions, the Hindu, Buddhist, Shinto, Native American, and African traditions.

They reject the splitting apart, in the Greek and much of the Christian tradition, of body and spirit, nature and history, secular and sacred.

This tradition has a long history in Christian thought and piety.

This process, which is the inner history of every man whose life in the whole weight of its problematic character and its ambiguous self - consciousness has been lived within the sound of the voice of the Christian tradition, has a pace that is slower than the urgent haste of individual perplexities.

He holds simultaneously that existing democratic ideas, traditions, and institutions were often championed in actual history by those who were non-Christians or even anti-Christian; and yet that, in building better than they knew, such persons were often generating in human temporal life constructs whose foundations were not only consistent with Jewish and Christian convictions about the realities of ethical and political life, but in a sense dependent on them.

Unlike the wheel of life of some Eastern traditions, the linear sense of the Jewish and Christian Scriptures gives time a significance and history a meaning.

As I watch Christian theology and church tradition fall into a tradition that is rooted not so much in Scripture as in history, I was hoping to learn how and why the Jewish tradition developed as it did, and see if there were any similarities to how our own tradition is developing.

And then I was surprised — which is shocking itself — to discover a long history and tradition of Christian, faith - based pacifiAnd then I was surprised — which is shocking itself — to discover a long history and tradition of Christian, faith - based pacifiand tradition of Christian, faith - based pacifism.

Now we can look at what Christians were doing when they modified and developed Israel's idea of God and the way in which, according to their own tradition, Jesus himself had spoken about God, Of course, to do this properly would be to produce a detailed history of Christian thought during the nineteen centuries in which theology has been grappling with the problem of relating the God of Jesus to the God in Jesus.

Thus Christian mission is the action of the body of Christ in the history of humankind - a continuation of Pentecost Those who through conversion and baptism accept the Gospel of Jesus partake in the life of the body of Christ and participate in an historical tradition.

Is this Christian teaching, supported by the traditions and practices of the Church throughout history?

My own sense is that the true vitality lies with congregations that are able to take the contemporary interest in spiritual life and growth seriously and yet are able to draw on the riches of Christian tradition and history to do so.

The history of love is full of ironies and one of those is the Franciscan tradition that this non-intellectual faith with its directness and derogation of philosophy and learning produced a line of Christian philosophers which includes some of the great names in intellectual history: St. Bonaventura, Roger Bacon, Duns Scotus, and William of Ockham.

Their hesitation primarily stems from the question of whether the notion of emptiness, conceived as a dynamic emptying of all distinctions, can sustain a commitment to ethics, history», and personhood with the seriousness and even ultimacy that they, precisely as people standing in the Christian tradition, think necessary The Jewish participant, while less concerned with kenosis, shares their concern for the potential loss of ultimacy in the realm of historical action with its ethical norms and deep sense of personhood.

We shall see how within each of the three traditions of Christian love there is a search for an authentic realism about man and history which results in a strain upon the traditional forms.

If the «Judeo - Christian tradition» is a civil counter to that history (in which case, give it one and a half cheers), theologically it threatens both components (hence, withhold the other one and a half cheers).

Christians, on the whole, have little sense of history and are unaware of the sources of the tradition from which they come.

He, more than anyone else in Christian history, dug back very deep into the Old Testament Sabbath day tradition with all of its restrictions, its admonitions to rest, and, taking them out of the Jewish tradition, he dropped them down on the Christian Sunday.

I do not find this so strongly in other process thinkers, and insofar as Muray will not be more specific than that the criterion for reconstituting a tradition is «whatever contributes to the enhancement of relationality and creativity that are true of the fundamental character of reality itself» (93), I do not think he will much like the basis of Hauerwas» critique, namely the stories of the history of Israel and Jesus as they continue to be remembered and enacted in the Christian church.

As in his earlier book, A History of Christian Thought: An Introduction, and its two supplementary volumes of selections from primary sources, Placher shows himself to be an insightful, judicious and reliable interpreter of the tradition and of significant figures and issues in contemporary debates.

And an old historical relativist perspective reminds me that, like most Christians, my being such is an accident of history and biology just as accidents of history determine other religious traditions and who belongs to thAnd an old historical relativist perspective reminds me that, like most Christians, my being such is an accident of history and biology just as accidents of history determine other religious traditions and who belongs to thand biology just as accidents of history determine other religious traditions and who belongs to thand who belongs to them.