Sentences with phrase «church history and tradition»

I think you are ascribing too much importance to church history and tradition.

Not exact matches

This superior epistemology enjoys the firm foundation of divine revelation as treasured by Church Tradition and enlightened by faith and the prophetic inspiration of the Holy Spirit, as the Church, with all her members, engages the world in history.

They are revealed by God's historical and dialogical self - revelation by words and deeds, and in the fullness of time by God's eternal Son becoming flesh in a certain time and space of history; in church history under the guidance of the Holy Spirit they have to be witnessed to and developed through the living tradition (see the dogmatic constitution Dei Verbum, 2, 8).

So good that someone like Richard is writing history with such a huge amount of knowledge about the Catholic Church and its tradition.

In sum, McDermott's probing analysis of history, tradition, and orthodoxy never calls the issue what it is: Evangelicals can't define or describe the church beyond personal piety.

It may be that in the course of history certain dimensions of saving truth become obscured and must be recovered but it is impossible for a theologian to stand apart from tradition and begin his work ab initio; to do so would be to cut himself off from the Church, which is the source sine qua non of theology, and to deny the historical givenness of Revelation.

At oral arguments about whether public prayers at a New York town's board meetings are permissible, the high court took a broad look at the country's church - state history and even the Supreme Court's own traditions.

Centuries of separation and polemics have led Protestantism in some quarters to imagine that the biblical witness could be disentangled from the Church's history, tradition, and teaching office.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

The author contrasts an ancient abbey with its traditions, history and rootedness, to the modern American megachurch without tradition, culture or weighted worship, to an ecological sound, modern, high - tech, all thought out community but where the state church seems of little consequence, yet in this latter place the gospel seemed to make more sense.

As we attempt to reconnect with our own history, which is after all a sacred history as far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faith.

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?

One wonders, then, whether the fullest definition of «reading backwards» ought also to include retrospective reinterpretation of the Scriptures informed by the theological tradition, the rule of faith, and church history.

And in this task we will always be impoverished if we do not honour and respect the insight, wisdom and contribution of those who, from many traditions and cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversatiAnd in this task we will always be impoverished if we do not honour and respect the insight, wisdom and contribution of those who, from many traditions and cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversatiand respect the insight, wisdom and contribution of those who, from many traditions and cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversatiand contribution of those who, from many traditions and cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversatiand cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversation.

In fact, however, as I have indicated, I do not think that the Synoptic traditions should be taken for the most part as factual history, but rather as reflections, cast in narrative form, of the theological thinking of the early Church about the Easter appearances and of various current controversies about them.

The message of Our Lord and St. Paul in the Scriptures, and that of the Church's tradition throughout history, is simply this: «Let those who can take religious life take it.»

Unfettered by older Pentecostal history and traditions, these new sects attract experience - hungry charismatics who long for fresh spiritual encounters and who often mistrust institutional church ties.

This is what Christianity has done with most of our history and traditions (church buildings, Easter, paid clergy, etc), and what Moses himself did with much of his writing.

The church therefore would seem to have much to offer the New Urbanist enterprise out of its own long intellectual and spiritual traditions — not least a serious and sophisticated view of human nature and human community, a pastoral mandate to serve rich and poor, and a long history of urban and architectural patronage.

All I am saying, is that historically the church, like most churches, have an infinitely longer tradition, goal and history of positive spiritual guidance and positive impacts on the world than they have negative.

[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.»

The history of the church in Asia in the 13th and 14th centuries outside the subcontinent of India to the south, says Moffett, was dominated by the political power and traditions of three great Mongol conquerors, Hulegu, Kublai and Timor (better known as Tamerlane).

So it seems all the more difficult to accept the Bible as authoritative just because somebody — tradition or the early Church — says so, when in fact these somebodies did not know as much about the Bible's history and background and diverse elements as we do today.

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.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

Shortage of space prevents us from giving a survey of the doctrine of freedom as it emerges from the history of dogma and theology, or to discuss in detail the theological statements about the nature of freedom which are found in Scripture, tradition and the pronouncements of the magisterium of the Church.

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

Even after a season of my life when I walked far away from our traditions, gathering the greater story of our Church and history to myself, I now find myself corkscrewing back over and over again to the teachings of my childhood, the songs, the practices.

I've been doing a lot of reading on church history recently (for that book I'm writing... Close Your Church for Good), and it constantly amazes me how much of what we do «in church» is a result of tradition (so much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more church history recently (for that book I'm writing... Close Your Church for Good), and it constantly amazes me how much of what we do «in church» is a result of tradition (so much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more Church for Good), and it constantly amazes me how much of what we do «in church» is a result of tradition (so much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more church» is a result of tradition (so much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more money.

And as a matter of fact, the history of the Church's use of Scriptures in her preaching and teaching has tended to move in an either / or pattern, there being periods of strong emphasis upon the Scripture as the body of authoritative tradition, provoking a reaction in favor of an understanding of Scripture as address to the heareAnd as a matter of fact, the history of the Church's use of Scriptures in her preaching and teaching has tended to move in an either / or pattern, there being periods of strong emphasis upon the Scripture as the body of authoritative tradition, provoking a reaction in favor of an understanding of Scripture as address to the heareand teaching has tended to move in an either / or pattern, there being periods of strong emphasis upon the Scripture as the body of authoritative tradition, provoking a reaction in favor of an understanding of Scripture as address to the hearers.

In regard to the actual formulation of the criterion we have attempted, it should be noted that we are still insisting on the importance of establishing a history of the tradition and of restricting ourselves to the earliest stratum of that tradition; in our view, material dependent upon other material already present in the tradition is necessarily a product of the Church.

A powerful church, unaccustomed in its own history and tradition to the American ideal of separation of church and state, but flourishing under the religious liberty provided by our [I am allowed one sic?]

Further, our work upon the history of the tradition will enable us to recognize the characteristic interests and emphases of the Church and the evangelists, which we must always be prepared to recognize and to remove.

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.

I found these prayers in the Psalms, in the Book of Common Prayer, from church history, through the Daily Office, and in the writings of other followers of Jesus from a variety of church traditions.

A minister whose career is suffused with a perception of the «great church,» whose thinking bears the imprint of his or her acquaintance with living members of many church traditions, will be a minister who understands and knows how to welcome people searching for a new church home, those who have married into a new denomination, and those who feel that they must turn away from some aspect of their own history.

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

Yale was known as a place that earnestly attempted to understand and remain faithful to the history of the church and its theological traditions.

However, we also need to note here that according to certain traditions existing in India, St. Thomas, on his way to India, embarked at Basra, (William Yong, Handbook of Source Materials for Students of Church History Madras, The Senate of Serampore College and C.L.S, 1969, pp 26 - 27.)

Such egregious mistranslations, Neuhaus grandly concludes, demonstrate that the translators are «indifferent» to the great traditions of the Bible in English, the history of scriptural interpretation in the Church, and to good English usage.

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.

Moreover, kingship is only one tradition in the history of Israel and the church.

Both intense group life and the demand for personal sacrifice in these church communities are profoundly important; but their stance encourages a withdrawal into privatism, lacks a sense of the common good, and fails to recognize the importance of tradition and history.

When the Anglican patristic scholar and Church historian Trevor Jalland concluded his Bampton Lectures at Oxford in 1942 (published in 1944 as The Church and the Papacy: A Historical Study), he spoke of the Roman Church as having «in its long and remarkable history a supernatural grandeur which no mere secular institution has ever attained in equal measure,» and went on to refer to «its strange, almost mystical, faithfulness to type, its marked degree of changelessness, its steadfast clinging to tradition and to precedent.»