Sentences with phrase «not such a tradition»

Not exact matches

Of course such an arrangement won't work in all environments, but there are many where the only thing stopping such a potentially productivity - boosting change is tradition and inertia.

Some blame the lack of a catalogue - buying tradition in Canada, but demand clearly goes unfulfilled here: Four in 10 dollars spent online goes abroad, meaning a large portion of spending isn't going back into the Canadian economy, at a time when the retail industry is on rocky footing and facing new competition from foreign rivals such as Target Corp..

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

That is, pop culture studies can not simply be about conservatives (or Christians, or Great Books educators) dwelling upon the best moments of such culture, or otherwise using it to prove the relevance of the traditions they want to convey.

Such development of doctrine, typically in response to grave error and deviant traditions built upon such error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teachSuch development of doctrine, typically in response to grave error and deviant traditions built upon such error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teachsuch error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teaching.

I am evangelical and not a Catholic however let it be pointed out that most non-Catholic traditions, new and old, have just as much extra-biblical belief and rituals but they are not formalized as such.

That does not amount to a long tradition of treating sodomy as a right, but it does suggest a widespread (although not unanimous) consensus that the state should not criminalize such private conduct in the home.

And it should not be so counterintuitive that young evangelicals such as myself prefer theology rooted in tradition to a spirituality waffling in relativism.

But there began a period of craving to understand the meaning of life, and since philosophy did not seem to offer the ultimate answers to such a quest, I finally decided to probe the Christian tradition more seriously than I had considered worthwhile before.

That does not amount to along tradition of treating sodomy as a right, but it does suggest a widespread (although not unanimous) consensus that the state should not criminalize such private conduct in the home.

From the point of view of the Christian tradition itself, such a renovation is not merely a capitulation to one more cultural expression, «but a new stage in the ongoing shaping of the gospel in different times and contexts.

Yet, as Elliot Dorff points out, the apparent agreement on issues such as idolatry, killing innocent life, and sexual immorality belies deep interpretive differences, not only between but within religious traditions.

Yet such theological thinking must be undertaken in full awareness that theologians and thinkers of other traditions not only «listen in» on our conversations, but also are engaged in interpreting religious plurality in the context of their own traditions of faith.

«Contrary to the majority's apparent view, such sectarian prayers are not «part of our expressive idiom» or «part of our heritage and tradition,» assuming that «our» refers to all Americans.

With such a commitment to a genuine «pluralism of communities» (in Robert Nisbet's phrase), we would not treat our inheritance with contempt by insisting that our political tradition has always been headed for self - destruction.

The Gospels have in their way met this problem, not only by placing the kerygma on Jesus» lips, but also by presenting individual units from the tradition in such a way that the whole gospel becomes visible: At the call of Levi, we hear (Mark 2.17): «I came not to call the righteous, but sinners»; at the healing of the deaf - mute, we hear (Mark 7.37): «He has done all things well; he even makes the deaf hear and the dumb speak.»

Knowledge which depends on human experience and traditions related to the Prophet concerning such matters are not the basis for Islamic legislation.

Were such consequences to be accepted, then a process metaphysics could indeed dispense with Whitehead's God, although not with that singular function of «total affirmation» which Whitehead — the weight of ontotheological tradition bearing down upon him — valiantly attempts to grant Him.

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.

He did not know how to go on as a Jew until he met such Christians as Roy Eckhardt and Paul van Buren, who modeled for him both radical faith in God and critical fidelity to tradition.

Luedemann [Jesus, 122 - 24] presents four (4) reasons for regarding the miraculous conception of Jesus as unhistorical: (1) Numerous parallels in the history of religion; (2) it represents a rare and late NT tradition; (3) Synoptic descriptions of Jesus» relations with his family are inconsistent with such an event; and (4) scientific considerations.

Consequently we find in the two compilations some Traditions, such as those about the signs of the approaching of the Day of Judgment, which we do not understand even yet.

As we attempted to outline in our last editorial, when we search the pages of human history we do find such a line of spiritual and religious tradition that not only claims the direct authority of the Absolute Transcendent One whose name is «I Am Who I Am», but is also coherently developmental in doctrine and in providence across millennia.

Such repentance includes the moment of remorse, but it is primarily change of direction and purification of the transmitted tradition so as to cease to commit those crimes in the present and try to insure that they will not be renewed in the future.

Turning to Christian tradition, we may note that the Fathers and Doctors of the Church are virtually unanimous in their support for capital punishment, even though some of them such as St. Ambrose exhort members of the clergy not to pronounce capital sentences or serve as executioners.

Toss in the occasional deist and follower of spiritual / philosophical traditions that don't lean heavily on the supernatural such as certain forms of buddhism, pretty much all confucianism, etc, and we're really cooking.

In other chapters, Wuthnow examines further significant questions, such as who goes to church or not, why different religious traditions are gaining and losing members, faith and the Internet, recent trends in religious beliefs and spirituality, the role of families in faith formation, and generational differences when it comes to religion and public life.

But obviously such a process is not likely to have preserved any reliable tradition as to the order of events.

The Beelzebul controversy which Mark (3.19 - 22) supplies as the context for his version of the tradition with which we are concerned may or may not be historical, but it is certainly evidence for the fact that in the first century exorcisms as such were comparatively meaningless until they were interpreted.

Such are the Wahhabi teachings concerning the fundamentals of the faith, but concerning the consequences, the particular requirements of religion, they follow the orthodox teachings of the school of Hanbali, which follows the Qur» an and the Hadith (Tradition), and refuses deduction — although they do not forbid the code of practices of any of the other Imams.

I do not mean that values long associated with the Christian tradition, such as love and peace, will disappear from the continent.

Though stimulated by an encounter with Zen, the speculations that follow go well beyond the perspective of Zen, though not necessarily beyond those of other, more theistic schools of Buddhism such as the Pure Land traditions.

A softer form might mean experiencing some discomfort with that, but feeling that's been such a central part of the Christian tradition, one is not sure that it's okay to let go of it.

Such teaching is crucial to warding off the twin errors of either neglecting our neighbors when we should come to their armed defense or giving support to armed action which falls outside the tradition and so is not rightly called just.

While Bunge never shies away from the very real connection between this pedagogy and the abuse and diminution of children, she even more adamantly proclaims that such an estimation of the tradition is not a «full account of past theological perspectives on children and our obligations to them.»

Challenge us and ask us about the differences between Yahwistic vs. Elohimistic traditions in Old Testament canon), but this shows the tragedy — or perhaps the irony — of faith: in America, if not elsewhere, the concept of faith is kept at such a simplistic level that most people just plain «believe» without having any form of knowledge (in spite of the Bible stating, «Where is the wise man?

According to the principles of American tradition and of basic fairness, such public institutions should not give the impression that some one religion is the established religion of the country, and therefore superior to all others...

In comparison with Egyptian and Hellenistic divine archetypes such as Isis and Demeter, the biblical traditions can not be expected to yield much fruit.

But what is important is not that certain books be read as an end in themselves, but that they be read because of their relationship to other books in a tradition and community that make such a conversation significant.

Not everyone has such a worship tradition on which to draw, of course.

Values such as tradition, reality, obligation, beauty; nature, transcendence, nature, mystery, hope — the things whose power makes a society work — are not operational in typical postmodern institutions, the workplace, the government, the media, the entertainment industry.

One astronomer responded to our survey by saying that, though he does not believe in a personal God, «I try frequently to open my mind to an influence of what is good, and the subjective and psychological effects of this can be quite profound, such that I am happy to make contact with the religious tradition by saying that I am praying to God.»

Elsewhere in the developing tradition limits were set on how such justified force might be used: certain classes of persons were normally to be treated as noncombatants and not to be harmed directly and intentionally in their persons or property, and lists were made of weapons not to be used because of their indiscriminate or especially deadly effect.

However, this respect is not for tradition as such, but only as a proven hearer of values.

Lindbeck's «experiential - expressivist» model does a reasonably good job of accounting for the romantic and mystical streams of liberal theology, but it does not account for variants of liberal theology that make gospel - centered claims (such as the tradition of evangelical» liberalism), that base their affirmations on metaphysical arguments (such as the Whiteheadian process school) or that appeal to gospel norms and metaphysical arguments (such as the Boston personalist school).

In such a short book, Merkle can not be faulted for failing to include all the sources of Heschel's life and work, but apart from rabbinic tradition» the legal foundation and theological speculation that shaped and shapes Jewish life» he can not be understood.

But it was not only the theory of the messianic secret which was of such grave consequence, which did such violence to the older tradition, and which had to be explained and corrected by the later evangelists — and explained away by John.

But such seems to be the case presently where those in the Reformed (Knight) and Lutheran (Reumann) traditions remain resistive to women being ordained, while those out of Holiness (Dayton) and Baptist (Lindsell) traditions do not.56 Has personal background influenced exegesis on this point?

How could I as a Jew faithful to the covenant and the Jewish tradition not be sad when Jews such as Edith Stein, Jean - Marie Lustiger, or David Smolin decide to worship the Lord God of Israel outside the House of Israel?

If he was in fact what the Christian tradition has tried to claim, then we can not be Certain that such things can not happen.