Write
in traditional language, and use bullet points for easier reading.
They are convincing because of their ability to seduce, to speak fluently
in the traditional language of painting.
In traditional language classes, students have spent much of their class time rehearsing sentence patterns without much emphasis on oral language practice.
In traditional language it would be idolatrous to trust the body or the unconscious or other people in any unqualified way.
Traditionally we have spoken of assurance, but that too suggests that we are sure about something, whereas Ebeling speaks of a state of being in which we find ourselves grounded, established, or,
in traditional language, justified.
In traditional language, it symbolizes and actualizes supernatural realities within the created order.
In traditional language, the chair is the object of sight.
In traditional language this is the question of authority: the question of the authority of Jesus Christ.
To put this another way: perhaps by acting in consonance with God's intentions — obeying God's will,
in traditional language — Jesus provided the vehicle for God to reveal these truths to us.
These spiritual aspects (called the «image of God»
in traditional language) are what make man human.
To put
this in traditional language, the Church manifests its Christian identity by proclaiming Jesus Christ, by making him available for men and women, by laboring to create and nourish a life in others which reflects and serves his purposes and his own quality of life.
There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity;
in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.
This has been referred to,
in traditional language, as the «bondage of the will.»
Not exact matches
In France, which proudly defends its culture and
language against the global dominance of the United States, the decision is a victory for the
traditional cinema distribution sector.
I am kind of with Wzrd1 on this, even if you don't know he difference between hebrew and arabic (pretty different
languages, but not everyone can tell) orthodox jews dress
in a very specific and unique way, not anything
traditional arabic garb or the western clothing that we wear and most terrorists use to blend
in on planes etc..
Would you be scared if the Dalai Lama got on your plane
in traditional Tibetan garb and began to pray
in a non-english (or
in this case non-spanish)
language?
The «softer»
language of equal protection, however, can not mask the fact that precious little room is left for states to assert their
traditional interest
in protecting human life.
Of course, what they do
in such circumstances is detach pastoral
language from its
traditional connections to notions of virtue and thereby reduce it to that of passion.
When Gadamer stressed «the linguisticality of all understanding» he was extending hermeneutics beyond its
traditional purview (works, art, people) to all otherness: to all that can address us through
language, all that has the power to speak
in conceptual form.
But what does this assertion of internal relatedness mean, particularly
in light of the fact that Whitehead tells us
in Adventures of Ideas (p. 157) that the
traditional doctrine of «internal relations is distorted by reason of its description
in terms of
language adapted to presuppositions of the Newtonian type»?
Thus such traditions become kerygmatic, not by appropriating the
traditional language of the Church's kerygma, but
in a distinctive way: They retain a concrete story about Jesus, but expand its horizon until the universal saving significance of the heavenly Lord becomes visible
in the earthly Jesus.
As we saw
in the last chapter, popular poetry juxtaposes Christian
language with contemporary analogues and contrasts and does thereby achieve a kind of ironic distance from that
language; but direct contact with
traditional language and symbols — what Donne, Herbert, and Hopkins achieved — is not easy, if it is even possible
in our time.
TV gardening expert Alan Titchmarsh has opened up about his love of the
language used
in the
traditional Anglican prayer book.
The
traditional distrust of simple statement, and of
language as applied to the religious vision,
in the new theology ceases to be an inoperative or inconsistently employed formal concession, and becomes a systematic tracing of the relativity of concepts to each other and to experience as a whole.
There are questions about
traditional language used
in worship.
The painting, as Saraceni notes, «solicits the Unconscious»; it tells a profoundly intimate story, but does so
in the iconographic terms of past theology,
in a shared and
traditional language.
I might add that Christians of all stripes — Protestant and Catholic,
traditional and progressive — have taken great consolation and joy
in the beauty of English sacral
language.
Traditional India had been a land
in which peoples and communal groups who followed different religions, lived according to different cultural values and social patterns and spoke different
languages, coexisted.
The central place accorded to Muhammad and the use of theological -
traditional language and structure
in Sufism is hardly surprising.
Ibn «Arabi's style of intermixing radical elements with
traditional language, models and theological structure could perhaps be explained
in this background as an echo of freethinking controlled by a rigorous interpenetration of the old and the new.
With three
languages — English, German and French — as channels of expression
in every session and with
traditional misunderstandings and sectarian prejudices, there would be, of necessity, some critical moments, but the chairmen always so wisely steered the conference out of troubled waters that those instances which did occur were of trifling consequence by the side of the spirit of gracious fellowship which pervaded the delegates both
in the conference sessions and
in the university halls and hotel lobbies.
Traditional Christian
language is
in need of considerable reconstruction.
These contemporaries represent the most important contributions to
traditional metaphysics of their time
in English, and probably
in any
language.
A claim to human independence is
in a way the root of our troubles;
in the
language of
traditional moral theology it is the pride (superbia) which is the root sin of humankind.
Van Buren, then a theologian at Temple University, argued that
traditional religious
language no longer makes sense
in modern societies.
In traditional Christian
language this kind of love is called «grace.»
Though some may find it ironic that the Rav borrowed the
language of Kierkegaard and Barth, his formulations are rooted
in the
traditional halakhic conception of Torah as part of a sacred covenant between God and Israel — a covenant for which the conjugal image is a suitable metaphor.
It is a great problem that
traditional Aristotelian / Thomistic metaphysics and modern science no longer speak the same
language, as they did
in the Middle Ages.
In medieval Europe, obligations were personal and
traditional, based neither on common
language nor on a single culture; they did not interpose the bureaucratic machinery of a state between the subject and the ruler.
In many
traditional societies, religious
language has tended to be confined to a small elite of professionals.
This has been described,
in traditional theological
language, as the «bondage of the will.»
In the face of the present crisis it seems there are two possible paths to take in our approach to values: either to abandon discourse on values in favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judge
In the face of the present crisis it seems there are two possible paths to take
in our approach to values: either to abandon discourse on values in favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judge
in our approach to values: either to abandon discourse on values
in favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judge
in favor of more
traditional ethical
language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judged.
I have to reckon with the degree to which my theological thought may be vitiated by a readiness to conceive or to represent the work of atonement
in ways that depreciate the extent to which it necessarily includes within it personal response on the part of those who are (to use
traditional language) recipients of its benefits.
It is an error to blame theology for the powerlessness of the
traditional pulpit
language; we preach
in a radically changed situation.
Unlike many literary practitioners
in this century, he did not experiment with
language, subvert
traditional narrative, or choose exotic subjects.
Persons with immature or malformed superegos (called «character disorder» or «psychopathic personalities»
in traditional psychiatric
language) need a different type of growth and therefore a different approach to therapy.
And these good ladies had items
in the newspapers and on the internet, the Daily Telegraph announcing that: «Hilary Cotton, chair of Women And The Church (Watch), the group which led the campaign for female bishops, said the shift away from the
traditional patriarchal
language of the Book of Common Prayer
in already at an «advanced» stage
in some quarters».
The
language of the passage is thoroughly Pauline, and we should, perhaps, not have suspected that the matter of it was
traditional, but that it clearly alludes to regulations for the treatment of offenders
in the church which are to be found
in Matthew 18:15 - 17.
The Pope posed the question: «Does the Apostle perhaps look upon marriage exclusively from the viewpoint of a remedy for concupiscence, as used to be said
in traditional theological
language?
The Dalai Lama also said he supports recent protests
in Tibet, where students marched
in opposition to government plans to teach university classes
in Mandarin Chinese, instead of the
traditional Tibetan
language.