Sentences with phrase «as more tradition»

The interior itself featured power adjustable, climate controlled leather seats along with a «symmetrical» dashboard that like other Lincoln concept models and the Zephyr production model featured both metal as well as more tradition wood grain trim.

Not exact matches

Admirers of the tradition see the centuries — old spectacle of bullfighting as more of an art than a sport.

While many viewers complain about NBC's tape - delay tradition, the network maintains that the practice is better for ratings as NBC claims female viewers (who actually make up the bulk of the Olympics» audience) watch sports differently than men do, with women investing more in coverage showing athletes» journeys to the games than in the actual results.

Loyola keeping a Catholic identity helps promote real intellectual diversity in American public life (and, again, I'd say the same as to other religious universities; I can imagine some religious belief systems that are so pernicious that, while they must be constitutionally protected, we can still say they hurt American life more than they help it, but I think that most of the traditions that found universities do have a good deal to contribute).

As the only licensed producer applicant in British Columbia's renowned «Golden Mile», our 290 - acre facility in the South Okanagan Valley is celebrated for its ideal climate conditions, honoring this region's tradition of excellence and a family legacy that has grown here for more than 120 years.

Kohl was much more comfortable than Merkel with the language of German patriotism (the Prussian tradition loves to obsess over guilt, and sees the language of German patriotism as being «tainted»).

On Maundy Thursday, Pope Francis chose not to hold the customary foot - washing in one of the main churches in Rome, as is tradition, but went instead to... More

We have known for over 200 years that the bulk of the Bible's claims are nothing more than Jewish tradition and folklore and that the Jesus as represented in the NT is nothing like the real Jesus who lived.

As a result, evangelical liturgical practices tend to be far more fluid than the practices of more high church traditions, as the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristicAs a result, evangelical liturgical practices tend to be far more fluid than the practices of more high church traditions, as the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristicas the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristics.

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.

Too many priests simply want laypeople to submit to church authority and tradition, and too many laypeople regard Orthodoxy as nothing more than a collection of rituals from which they pick and choose what works for them.

This would assume an «imaginative,» not a historical, disposition: a divine intent in history, God - gifted immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.

As in liberal Protestantism, the Father was Good; the Son, being human, even better and more philanthropic (well, the Jews and Muslims dropped this bit); and keeping God's commands involved less tradition or ritual and more love of our fellow - men, all men being sons of the one Father.

The fact that I attempt, very carefully, to show how a Christian public philosophy needs to take into account the contending views of various Christians» as well as our entire liberal / conservative political tradition» does not weaken my appeal for something more fully, integrally, and distinctively Christian.

The history of Italian unification» Italian fascism having more than a decade's existence as a special place in radicalism; the role of the papacy in severely constraining manifest forms of statist rule; the cultural tradition of Italian major cities, which had autonomous forms of city development; and the weaknesses of Italy with respect to economic concentrations of power in the early twentieth century» all argue against a muscular totalitarianism.

Contemporary romantics are given to disdaining the etiquette tradition of their own modern culture, while waxing sentimental over similar practices in what they regard as more authentic cultures.

As a result the Wesleyan tradition, like most other classical traditions, has had both its fundamentalist and its more liberal wings of interpretation.

Only strategy Christians has to do is fight for what ever Tradition is going on for years by co-ordinating within the different Christian sects as well as DISPLAYING MORE NATIVITY SCEANS AROUND THE NEIGHBORING HOUSES OF ATHEIST FOLLOWERS especially near the leaders houses for for sure, yea I mean purely private property.

For Catholics, tradition is just important as scripture — maybe even more so.

to the new intellectual environment, combined with the fact that Wesley did seem easily to appropriate the emerging biblical scholarship of his day, are grounds for suggesting that the Wesleyan tradition is more appropriately viewed as non-fundamentalist, even among those who wish to live in more direct continuity with the spiritual dynamic of the founder.

Christian women of a reformist orientation — who regard themselves as feminists and yet claim the Christian tradition as bearer of a liberating truth, capable of reform in a more humanizing direction — find themselves addressing sisters who share some fundamental positions but who reject some that are to the reformers at least of equal importance.

Hooker, Wright says, «saw this as an impossibly simplistic agenda,» and emphasized instead the organic nature of the church and a more holistic understanding of the interplay between reason, tradition, and scripture.

Over the past decade, more Christians have been admitted to the US as refugees than those of any other religious tradition, including many persecuted because of their faith from countries like Iraq and Burma.

The Greek tradition, or the Eastern tradition more widely, knew of a primacy of honour for the Roman pope, as the first among bishops, or, in later terminology, among patriarchs, but it refused to acknowledge in that figure anything remotely like the pretension to universal jurisdiction and infallibility in ex cathedra proclamation that were defined as de fide for Roman Catholics at the First Vatican Council (1869 - 1870).

Beyond the considerable body of research that has emerged in the past three decades which demonstrates that women played a far more generous role in the early Church than perhaps Neuhaus has imagined, my own Wesleyan holiness tradition has apparently escaped his ecumenical vision as well for it was already ordaining women in the nineteenth century.

It was not even certain when, precisely, the first appearance took place, whether «on the third day» or, more probably, «after three days» — the tradition varies, as Weiss points out.

As Robert Louis Wilken has noted on more than one occasion, Maximus the Confessor's use of the phrase «blessed passion of love» evokes ideas that were important to Christian tradition.

And there are other suggestions of earthly, that is, nationalistic Jewish, Messiahship to be found in the old tradition — more fully elaborated in the other Gospels, especially, as we have seen, in Luke.

Was not something important lost in not being more consciously Jewish in the way Georgetown declares itself the «heir to the long and rich Catholic and Jesuit tradition of caring for the sick,» as it says on its website?

It reflected the early modern impulse to submit Scripture to reason more than it harmonized with early church tradition, which regarded a literal six - day creation as unnecessary to Christian orthodoxy.»

It probably took no more than an instant for Cervantes to have the simple, fruitful idea that produced Don Quixote: take a middle - aged, down - at - the - heels landowner, fill his brain with the entire tradition of chivalric romance, and then have him ride forth into the world as a knight errant.

Although the Church has preserved a tradition as a patron of the arts for more than a millennium, and the great mediaeval cathedrals in particular have portrayed Christianity through their paintings, sculptures, and perhaps especially their windows, Catholic teachers are now refocusing on literary, cultural and artistic beauty as a conscious resource for the transmission of the faith.

Influential as the old sacrificial system continued to be in Christian thinking, it was the prophetic tradition with reference to personal prayer that more powerfully affected the New Testament.

They need to be read correctly, to be widely known and taken to heart as important and normative texts of the Magisterium, within the Church's Tradition... I feel more than ever in duty bound to point to the Council as the great grace bestowed on the Church in the 20th century.»»

Tradition is no longer a taboo word and traditional forms of prayer are once more being rediscovered and recognised as a treasure store and a priceless patrimony handed on to us by the saints of God across the ages.

Seligman dismisses philosophical communitarianism as a more or less doomed attempt in some degree to preserve, yet simultaneously to overcome, the individualist pole of the tradition.

He consistently opposed what he called «nation - building» as an American responsibility and called for more «humility» in our relation to the rest of the world, striking an isolationist chord that has been perennial in our tradition.

But as liberals learned more about those whom they were seeking to convert to Christianity from other religious traditions, they became less sure.

More exactly, they are rooted in those texts as they have been conventionally used over long periods of time within the communities» common life; they are rooted in scripture - in - tradition.

In a combative interview with the BBC, Patten described Benedict as «the greatest intellectual to be pope since Innocent III,» a «world class theologian,» who had a «really important message about the Christian roots of civilization in this country, and in Europe, and the way in which we can become more self - confident in asserting those Christian traditions.»

In two respects, however, the Thomas version may be more original than the Matthaean, for, as Jeremias points out, the fact that the merchant is a general merchant and not a dealer in pearls, preserves the element of surprise, and that the merchant sold his merchandise is more likely to be original than that he sold all that he had (Ibid., p. 199) Both changes are easy to account for in the tradition; the first under the influence of the fact that the merchant found a pearl, and the second under the influence of v. 44 when the two parables were brought together by Matthew.

That a congregation is constituted by enacting a more broadly and ecumenically practiced worship that generates a distinctive social space implies study of what that space is and how it is formed: What are the varieties of the shape and content of the common lives of Christian congregations now, cross-culturally and globally (synchronic inquiry); how do congregations characteristically define who they are and what their larger social and natural contexts are; how do they characteristically define what they ought to be doing as congregations; how have they defined who they are and what they ought to do historically (diachronic study); how is the social form of their common life nurtured and corrected in liturgy, pastoral caring, preaching, education, maintenance of property, service to neighbors; what is the role of scripture in all this, the role of traditions of theology, and the role of traditions of worship?

As with many traditions of the church, and more so than most, indulgences have waxed and waned in prominence.

The essential elements in the traditional understanding of tradition were left intact by the Second Vatican Council but it was made a more fluid reality to be defined as much by the people of God as by the magisterium.

Many Christians need to think more instead of blindly accepting tradition, or old writings as literal.

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.

But gradually the concept of profession took on a more limited meaning and came to be used primarily to refer to the knowledge and skills possessed by practitioners of specialized traditions such as law, medicine and divinity.

Whatever doubts may exist about the sources of this democracy, there can be none about the chief source of the morality that gives it life and substance... [From the Hebrew tradition, via the Puritans, come] the contract and all its corollaries; the higher law as something more than a «brooding omnipresence in the sky»; the concept of the competent and responsible individual; certain key ingredients of economic individualism; the insistence on a citizenry educated to understand its rights and duties; and the middle - class virtues, that high plateau of moral stability on which, so Americans believe, successful democracy must always build [Seedtime of the Republic (Harcourt, Brace, 1953, p. 55)-RSB-.

Those old traditions are breaking apart as more and more people have access to more information, showing religious belief to be baseless.

And in place of those former traditions, the care of the woman's body and of her human dignity have come to be regarded as more significant than the institution itself.