Sentences with phrase «also other traditions»

We love to see also other traditions and welcome the mums and dads of all the world to share their stories!

Not exact matches

Some of the demonstrations, which are also celebrated under the International Workers» Day banner, reflected cultural traditions, and many others were a rallying cry for equal rights, equal pay, and a renewed focus on social, environmental and civil - rights issues.

Transgender people are, however, also sometimes venerated in the South Asian tradition of according spiritual powers to eunuchs and others who fall outside traditional gender divisions.

She's also focusing on other family traditions they have around the holidays, such as baking cookies with her grandkids and her annual Christmas party.

The direct listing also bypasses another Wall Street tradition: offering shares of an IPO to hedge funds and other preferred investors at a discount, said Jay Ritter, a business professor at the University of Florida, who tracks IPO data.

The other part of me also knows that if you do believe by Scripture, tradition and your own internal barometer that homosexuality is a sin (let's say), then you are not going to wish to give the thumbs up to someone being on staff who is openly living that lifestyle.

But, we also criticize people who adhere to the dogma — of Christianity, of Islam, of Hindu tradition — when the actions are far removed from what the «policies» of the respective texts dictate (e.g. love thy neighbor, but act badly to others, specifically non-Christians *), or when the «policies» are adhered to VERY closely and make no sense in today's day and age (e.g. homosexuality is a sin).

He also founded the Center for Action and Contemplation in Albuquerque, New Mexico, an organization that encourages acts of justice rooted in prayer and respect for other religious traditions.

Thus Hailemariam signals a transition in how religious discourse can enter political discourse while also affirming other religious traditions.

They have also been influenced by the much - contested argument of Lynn White, Jr., and others that the classical Western theological tradition has proved ecologically problematic.

Our task was to reformulate our liberal heritage in light of liberation thinking but also with a view to rethinking the relation of Christianity to the natural world and to other religious traditions.

Christians stand to learn a great deal not only from each other, crossing denominational lines with «generous orthodoxy,» but also from those who pray in other 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.

Generous orthodoxy also means that one embodies biblical virtues as a theologian and as a biblical scholar as one encounters those who come from other traditions.

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.

This intuition of Taoism (and I think of Christianity and other religious traditions also) makes somewhat pretentious the philosophical demand that all reality show itself phenomenally.

Thirdly, just as Christian scriptures are the gift of the Word of God offered by the Christian community as a record of its faith, so other scriptures can be considered also as a gift of the Word of God offered to Christians by members of other religious traditions.

I also think all the minority traditions — Muslim, Buddhist, Native American and others — have much from which we can learn.

We know that there is also wisdom to be found, much of it similar to Biblical wisdom, in the sacred texts and stories of other faiths and traditions and we are glad to have those, also, to help us discern the direction of our lives and paths.

These last few sentences also apply to how I view the religious traditions of others.

As Matthew and Luke also contains other material on common that is not found in Mark, a hypothesis was also developed that there was another source, either form oral tradition or from other source documents.

The theory and practice constituted a rich orientation to reality, one that covered many of the areas with which the Western traditions dealt but also others on which the Western traditions throw little light.

During that time, we studied the story of Joseph as it appears in both of our traditions — in holy text (Torah and Qur «an) and in commentary (midrash and tafsir)-- and also learned a lot about each other.

Can they develop theologies of ecology that affirm the intrinsic value of all life, as do the deep ecologists and most others within environmental philosophy, and that also affirm the care of a compassionate God for the poor and oppressed, as do prophetic biblical traditions?

The church is also being regarded as an important community of memory because the other sources of a rich narrative tradition — families, ethnic groups, residential communities — are also subject to the growing pressures of change, while more recent institutions, such as business firms and the mass media, are believed to have only shallow ties to the past.

Accordingly, any two traditions will have much in common but also much to learn from each other.

Some knowledge of the history and forms of political organization of other nations is also desirable, as a source of suggestions for improving American governmental processes and of warnings about tendencies to be avoided, and as a basis for understanding the different ways of people with other traditions, resources, and problems.

But also because the Anglican tradition, at its best, showcases scripture itself in a way that few others do.

On the other hand there is an interpretation which not only gives due weight to the old tradition underlying the presbyter's words, but also maintains full contact with historical probability: it is the interpretation made possible by what is called form criticism.

The wording of the presbyter's remark leaves open the question of Mark's use of other sources than Peter, whose «interpreter» he was: sources, or traditions, in circulation among the Christians in Rome no doubt from the first founding of the church in that community, long before Paul's arrival and perhaps some time before Peter's coming; and also, no doubt, traditions that were added to the common stock by every believer who came to Rome from Palestine.

The other great failure of Fuller's account (also shared by Gillespie) is his interpretation of the Christian tradition in terms of the dualism of body and soul.

In raising our voice in defence of persecuted Christians, we wish to express our compassion for the suffering experienced by the faithful of other religious traditions who have also become victims of civil war, chaos and terrorist violence.

Unfortunately this tradition is also very strong among Christians, who — like Hellenists, Hindus, and Neoplatonists — believe that the soul alone is to be saved and that the body and other material objects, whether living or non-living, do not participate in or benefit from the redemption in Christ.

1) We're highly evolved primates 2) We have overactive imaginations 3) Our greatest evolutionary asset, our large and highly-folded brains, are also responsible for an insatiable curiosity 4) As a species, and a survival tactic, we make things up to comfort ourselves in difficult times 5) As a complex societal species, we create commonalities and «traditions» with others in our clan / tribe / community 6) These «traditions» result in security, trust, and strong relationships that make the collective more able to survive than the individual 7) These common beliefs also act as a means of numbing the brain to questions and concerns without legitimate or tangible answers 8) Religion is simply a survival mechanism 9) When we die, we simple «are not alive» anymore.

I would also try not to base my theological reading of current world history so narrowly in my own Christian tradition, but would try to draw on the insights of other traditions, as we must all increasingly do at a time when the world religions elbow each other in unprecedented closeness.

Perhaps we shall work for a kind of humanism with technology on the one hand and spirituality on the other, bringing these together so that we have a new tradition and also a new pattern of technological development.

Graham also famously cooperated with Christians of other traditions, and came under heavy fire for doing so.

Stage 5 also sees, however, that the relativity of religious traditions that matters is not their relativity to each other, but their relativity — their relate - ivity — to the reality to which they mediate relation.

«I've kind of just opened my mind and allowed it to not forget all the things I learned as a kid, but also be open to other ways of thinking, but still carrying that tradition of love and respect for each other, and wanting peace, and wanting a community that's safe and just where we all take care of each other and care about each other.»

Others were restored by Rabbi Akiba.35 Besides the manifest intent of providing a rationalization for the exegetical program of the rabbinic scholars, this tradition also reflects awareness of the problem of forgetfulness of those very questions and their answers on which full human life depends, and the continual need, by means of exegesis, to seek their recovery for contemporary life.

Just as Paul wrote that the Law was given to lead people to Jesus (Gal 3:24), so also, other religions and pagan traditions and ideas about creation and the afterlife and defeating evil were given to lead people to Jesus.

In response to Prof. Schimmel, and also back to Prof. Levenson, if the preservation of Jewish identity requires that we always have to react against a «negative other,» then that diverts us from asserting the universal significance of the whole Jewish tradition.

6:30) On the other hand the word «faith» does not mean for him, as later for Paul and John, the obedience of men under God's redeeming revelation, though this use of the term also enters occasionally into the gospel tradition.

And the determination of what is appropriate for Christian theology involves more than interpretation of «scripture and tradition»; it also involves consideration of how and in what direction the Spirit that animated Christian existence in the past will move in the new situational context, in which consideration insights are also drawn from other sources, religious and secular.

Apophatic or silent religion, exemplified by the Buddhist renunciation of clinging, and also by the hesychast strains of other religious traditions, is significant for its patient letting be of the world.

[16] This was a sincere and open attempt to set out not only the theological understanding of that which divided various traditions, one from the other, but also to suggest theological and practical guidelines toward overcoming such divisions.

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.

It should also not be privileged above the texts of other religions, whether of the Hindu traditions, Buddhism, Jainism, Taoism, Sikhism, and so on, some of which even reject the existence of the kind of God claimed in Abrahamic religions.

In India many religious communities live abundantly from their own particular religious heritage, while also living partially, but intently, from the richness of another or other religious tradition (s).

Dialogue between these traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.