Sentences with phrase «with deep tradition»

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If it's something with a deep tradition, you generally want to acknowledge the tradition.

With deep tradition as a functional food and medicine, nearly all parts of the coconut can be utilized in some way - from the hydrating clear liquid found within to the fibrous exterior shell.

Whether that mystery is redolent with llluminati conspiracy or the source of grace and truth, it nonetheless exists and will be reflected in the art associated with the deep traditions of Christianity.

Jukkala says, «Didier's artistic practice connects with the deep traditions of painting, drawing, printmaking and figuration at PAFA.

Not exact matches

And not go deeper in new ways of praying, but actually return to old historic practices that are rooted in our historic Christian contemplative tradition and my sense here, in the Sacred Enneagram is that as we come to terms with what our type is, that actually gives us a clue of what it looks like to nurture a deep, contemplative spirituality.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»?

The book confesses on almost every page a deep familiarity with the scriptural tradition.

There is one further point to be made, however, to bring these remarks into relation with the deepest insights of the Christian tradition in its best moments, and into relation with the convictions of the wisest men and women — past and present, in our own family, of our own acquaintance or within our own awareness and observation.

Nevertheless, I left the institution with the deep impression that the school, in its own unique way, was deeply committed to its religious tradition.

But even that kind of story will not instill a deep Christian identity unless it is told and retold, related in innovative ways, and intertwined with the other individual and collective pasts that are part of every person's tradition.

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).

Although with a less dramatic involvement in native thought and culture than Ricci's, both Roman Catholic and Protestant missionaries in the 19th century often managed to combine a commitment to evangelization in the name of Jesus with a deep (and ever deepening) respect for the native culture and indigenous traditions of the nations to which they had been sent.

I will return to these themes below, but for now my point is a simple one: Catholic moral theology needs to reestablish a connection with the broader and deeper just war tradition, and especially with the form given that tradition in the classic period of its development.

Often raised in several places in no specific cultural or religious community, educated with no deep connection to a particular region, history, or tradition, and now employed mostly in academia, the American writer is becoming as standardized as the American car — functional, streamlined, and increasingly interchangeable.

He encouraged experimentation with pastoral counseling which went beyond an exclusively supportive conception of counseling, because he believed that «within the Christian tradition in which we believe [is] the power of the Holy Spirit to regenerate people through merciful judgment and a loving challenge to grow through suffering into a stronger and deeper faith.»

See Between Man and Man (London: Regan Paul 1947), p. 89) Such communication by a teacher who has a deep feeling for a religious tradition often leads students to an encounter with the meanings which speak to human needs from that tradition.

Their ways of doing this are most varied, ranging from a sense of acting in accordance with the «rightness in things» (as in much Chinese religion), through a mystical identification of the deepest self or atman with the cosmic reality or brahma (as in Hinduism), or a «blowing - out» of individual selfhood by sharing in the bliss of Nirvana (as in most varieties of Buddhism), to the sense of fellowship or communion with God found in our own Jewish - Christian religious tradition.

Jennifer Moorcroft, a lay Carmelite, brings a deep understanding of the Carmelite tradition, combined with sensitivity and insight into human nature to introduce the reader to the «bit players».

But then he said, «If you go deep enough into any faith tradition, you find the common ground with all other traditions.

Fascination with the Great Tradition may signal deep changes for both evangelicals and the Orthodox.

In mine (Unitarian Universalism), members are expected to engage with their own beliefs and those of extant religious and spiritual traditions, ideally developing a «questioning faith» - One based not on doctrine or creed but on deep, sustained inquiry.

The same held true for the Italians who felt a deeper connection with Dante and Petrarch than the American and British Protestant tradition.

Many members of the Ulama are great scholars with a deep knowledge of Islamic scriptures and traditions.

This biblical tradition went deep into the collective consciousness of the western world, causing people to believe that the earth was expressly made for the use of humankind, with the male gender in authority.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

Any such treatment would necessitate a deeper engagement with the classical tradition - the plural Western inheritance of Jerusalem, Athens, and Rome - than Kekes seems willing to allow.

How far the renewed interest of some Christians in the mystical and contemplative traditions is indebted to Hinduism it is hard to say, but Western Christians can still be helped to discover a deeper dimension to life by encounter with the authentic spiritual teaching and practice of Hinduism.

Catholic Studies programs must be interdisciplinary, offering students an encounter with «the imaginative tradition of the faith, its approach to beauty, the great - souled works of literature [and] deep artistic traditions of Catholicism, its understanding of the human person and of the range and limits of politics.»

Imagine a world in which the deepest wisdom and values of the great spiritual traditions touch the critical questions of the age, and in which religious communities are in deep and thoughtful dialogue with experts on all those critical questions.35

(Consider also, if you want, how quickly the Cherokees transformed themselves into good [slaveholding sometimes], agrarian Americans, with their really deep traditions both adapting and sometimes disappearing.)

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.

The deepest threat to Catholic intellectual life today stems not from a lack of engagement with the outside world, but from ignorance of our own tradition and widespread loss of authentic biblical and doctrinal thinking.

«But what delights me is America, its deep essence, America which has found — alone in the whole world — a formula, almost miraculous, of government and society not turned into idols, but combining living tradition with life.

In Wales, Rowan Williams is a poet as well as a theologian who often engages with literature, Donald Allchin is in deep dialogue with poets in many traditions, and Oliver Davies, having ranged through German, Russian and Welsh literature as well as Meister Eckhart, is now engaged on a major work of fundamental and systematic theology with a strong literary dimension.

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.

My own conviction is that the historic religious traditions have greater wisdom and more capacity to deal with the deepest issues facing humankind than do the newer ways.

So also «P,» the latest process of collection to attain fixed proportions, draws from the common mine of tradition, broad and deep, until its own fluidity is arrested when it is combined, probably by the same continuing community of priests who formed it, with «JE.»

The Reformation was utterly dependent on what came before it, but it transformed the past by using parts of it against other parts, by taking key emphases already widely accepted among the faithful and showing that, if one saw this doctrine or that practice from a slightly different angle, everything was changed — all the while managing to maintain continuity with the deepest sources of the tradition.

We can test the revelatory resourcefulness of the symbolism in which our consciousness dwells by asking whether it opens us up to the otherness of foreign ideas and traditions, and thus leads toward deeper and wider integrations of meaning, or instead keeps us locked in the narrow fortress of obsession with our own dogmatic certitudes.

No man has insisted on this more vigorously than Baron von Hügel, who with all his deep faith in the fullness of our Lord's embodiment of God, was yet ever ready to maintain that in other religious traditions, and likewise in science, art, philosophy, ethics, as well as in the simple humdrum experiences of daily life, God in some way and to some degree has been found and known.

In the Ugaritic tests dew was always associated with the restoration of vitality, and consequently played a part in the Baal myth, for the very good reason that in Palestine the night dew assists in keeping vegetation alive during the almost rainless four months of summer.14 Some also regard the reference to Leviathan, «that twisting sea - serpent» and «monster of the deep», in Isaiah 27:1, as an echo of a Phoenician tradition concerning a demonic monster who guarded the gate of the underworld.

The Christian message interwove with the local religious traditions so as to give the people a deeper sense of local identity (a sense of rootedness), while, at the same time, breaking down the psycho - sociological barriers that kept nationalities separate and apart from each other so as to allow for a truly universal fellowship (a sense of universality).

Also, with the dramatic rediscovery of their mystical tradition, Jews have delved deeper into the inner self and its intricate labyrinth of impulses and desires.

Both men were brought up with traditions of deep family piety.

On these and many other issues related to authority and ecclesiology, the way forward is not to smudge over deep differences that remain between the two traditions but rather to acknowledge them openly and to continue to struggle over them together in prayer and in fresh engagement with the Scriptures.

Dia de los Muertos, It is not only about the cool and colorful looking skulls, It has a deeper meaning with strong roots and traditions since pre columbian times.