Sentences with phrase «as sacred meaning»

To interpret Scripture is at the same time to amplify its meaning as sacred meaning and to incorporate the remains of secular culture in this understanding.

Not exact matches

But, as Cardinal Dulles argued, to bar a priest from publicly celebrating the Mass and administering the sacraments is to rob him of his sacred calling, his lifelong identity, his good reputation, and his sole means of support — effectively a death penalty.

I mean, even the Egyptians had their own set of abominations, such as not sitting to eat with the Hebrew people because they ate sheep and sheep were sacred to the Egyptians.

Faust, a noted historian, said: «The «black Mass» had its historical origins as a means of denigrating the Catholic Church; it mocks a deeply sacred event in Catholicism, and is highly offensive to many in the Church and beyond.»

In its ritual function, etiquette serves the sacred, as a means of satisfying those of our spiritual needs that make us distinctly human.

(Exodus 3:13 - 14) In consonance with this traditional attitude, the Jews, from reverential motives, substituted adonai, meaning «lord,» for the sacred name in their reading of the Scriptures; as a consequence, in the thirteenth century Christian Hebraists mistakenly used the consonants of the name jhwh with the Hebrew vowels of adonai, thus getting Jehovah; but behind this later mystification lay in primitive times the recognized unwillingness of any god to surrender possession of his secret name, lest the possessor thereby gain control over him.

This, at any rate, is the way in which I approach the meaning and reality of the sacred and profane, and thus I would resist Father Heisig's point that I understand the profane as a passive element that evolves only through its association with the sacred.

«To speak of God's Kingdom,» says Wright, «is thus to invoke God as the sovereign one who has the right, the duty, and the power to deal appropriately with evil in the world, in Israel, and in human beings, and thereupon to remake the world, Israel, and human beings... When full allowance is made for the striking differences of genre and emphasis within scripture, we may propose that Israel's sacred writings were the place where, and the means by which, Israel discovered again and again who the true God was, and how his Kingdom - purposes were being taken forward... Through scripture, God was equipping his people to serve his purposes.»

For while the sacred may be seen as that which gives meaning and value to the profane sphere, at the same time it may by its separateness and elevation tend to empty the profane sphere of significance and worth.

We experience God and revelation as perennially - unfolding, which means there's always room for new ways of understanding divinity and sacred text, especially when the old ways of understanding them (e.g. antiquated readings of Leviticus 18:22) turn out to be hurtful or to seem misguided.

Others quickly turned the discussion to what that means for us: people are sacred vessels, to be kept holy, respected and honored as God's vessels and instruments (compare II Tim.

Gadamer, of how the inspired text, which we question in order to find its meaning and relevance, questions, criticizes, challenges and changes us in the process -» Some who today raise the proper question, whether there are not culturally relative elements in Paul's teaching about role relationships (an the material has to be thought through from this standpoint), seem to proceed improperly in doing so; for in effect they take current secular views about the sexes as fixed points, and work to bring Scripture into line with them - an agenda that at a stroke turns the study of sacred theology into a venture in secular ideology.

Jesus» hearers would have understood «world» as meaning the world as a collection of particular places now made sacred, not as an abstraction.

There are indeed many intelligent, sincere, well - meaning people who say such things as: «Whatever the controversy, and however strong the scholarly arguments against it, I choose to believe in the supernatural aspects of my faith, simply because it is very important for me in the life of my faith to be radically aware of sacred mysteries.»

As Hannah Arendt says, «What saves the act of beginning from its own arbitrariness is that it carries its own principle within itself, or, to be more precise, that beginning and principle, principium and principle, are not only related to each other, but are coeval,» 2 We will want to consider the act of conscious meaning - creation, or conscious taking responsibility for oneself and one's society, as a central aspect of America's myth of origin, an act that, by the very radicalness of its beginning, a beginning ex nihilo as it were, is redolent of the sacreAs Hannah Arendt says, «What saves the act of beginning from its own arbitrariness is that it carries its own principle within itself, or, to be more precise, that beginning and principle, principium and principle, are not only related to each other, but are coeval,» 2 We will want to consider the act of conscious meaning - creation, or conscious taking responsibility for oneself and one's society, as a central aspect of America's myth of origin, an act that, by the very radicalness of its beginning, a beginning ex nihilo as it were, is redolent of the sacreas a central aspect of America's myth of origin, an act that, by the very radicalness of its beginning, a beginning ex nihilo as it were, is redolent of the sacreas it were, is redolent of the sacred.

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

The emphasis on symbolic universes has placed the study of religion in a broader cultural context, suggesting means by which private experiences of the sacred, as well as functional trade - offs between religion and secular symbol systems, can be rediscovered.

Religion as the means of well - being for a community and thus for each individual, who has a role in that community, requires a common understanding between like - minded involving faith in a creed, obedience to a moral code set down in sacred Scriptures or participation in a cult.

The canon carries within it the principle that makes it sacred for us — the meaning - giving testimony of Jesus, which we as Christians recognize as primary authority.

Many people do not even recognize this as a problem: surely if we grant the sacred authority of meaning - giver to Jesus then we must also recognize the authority of the book which tells his story!

We concluded that there are several reasons that could be used to support an argument for choosing Jesus as our compass, for granting him a sacred role as meaning - giver: first, we are not aware of any especially good alternatives; second, his ability to serve in this role has been confirmed in many faithful lives; and third, in choosing him we align ourselves with a compass which is in the public domain, and as such our interpretation is subject to the correction of tradition and public debate.

When war's violence was forced upon Israel, war became a sacral, not a sacred, matter — meaning that the decisive power and guidance was seen as divine.

Instead of dividing the complex activity of a congregation into categories of sacred behavior and secular baggage, this approach sees God's meaning as fully available only to members who perceive the entirety of social links that make their group whole.

Canaanite worship of the forces of life meant public immorality as a sacred rite and commonly of a disgusting depravity.

Unfortunately, in the vigorous rejection of anything that smacked of magical sacramentalism many Protestants have lost the awareness of the valid role of sacraments and sacred ceremonies as living symbols (that is, communicators of meanings).

Jung has seen that psychologically this means that an overemphasis on either side of a polarity such as conscious - unconscious, or sacred - profane, will lead not to a dialectical coincidentia oppositorum but to a reinforcement or enantiodromia of the (untransfigured) other pole, that is, to an inundation or regression.17 It will be helpful to keep these Jungian motifs in mind as we explore the somewhat surprising parallels between Jung's notion of «individuation» and Altizer's idea of an ongoing kenotic incarnation.

Certainly she had materials of the sort that compose sacred scriptures in other faiths, and certainly she had a priesthood who might have been thought of as interested in crystallizing Egypt's religion by means of a preferred set of sacred books.

Jabotinsky interpreted this to mean, «Do not exaggerate; do not see danger where none exists; do not regard a man who does his duty as a hero» for history is long, the Jewish people everlasting, and truth is sacred, but everything else, trouble and care and pain and death, ein davar.»

This means that affirming something passionately enough — in this case the full reality of the profane, secular, worldly character of modern life — will somehow deliver to the seeker the opposite, the sacred, as a gift he does not deserve.

It is in this sense that the opening paragraphs of this chapter refer to meaning systems or sacred canopies as religion.

Whether formulated by Durkheim (a system of beliefs and practices related to sacred things), by Weber (that which finally makes events meaningful), or by Tillich (whatever is of ultimate concern) religion in its «classical» sense refers not so much to labels on a church building as to the imagery (myth, theology, and so forth) by which people make sense of their lives — their «moral architecture,» if you will.6 That human beings differ in their sensitivity to and success in this matter of «establishing meaning» there can be no doubt.

And the sooner we stop fetishizing it as the core of what it means to be a mother and a woman, as some sort of sacred, higher, path for the female sex, the sooner we will see it for what it really is: difficult, necessary, and honorable work whose workers deserve dignified and decent working conditions.

And even for me as an individual, is it not important to note that this is by no means the first time I've been a church - goer, that I had been recently finding a kind of joy (one might call it an experience of the sacred) reading T. S. Eliot, that my commitment to the new church is by no means total (in the sense of excluding work or family or friends), and that if statistical predictions work in my case I will probably have moved on to some other kind of commitment in five or ten years.

So the transhistorical elements in their stories are not to be understood as myth, but as the means whereby the sacred - historical aspects of the story are revealed within the history itself.

Here were ecclesiastically appointed theologians who, without hesitation, approached their own sacred scriptures in a spirit of critical inquiry — not, as the philosophes of the Enlightenment would have intended, in order to destroy faith, but on the contrary in order to arrive at a better understanding of the meaning of faith.

The prophet, endowed with this ecstatic character and given access to these sacred mysteries, reports his experiences and interprets their meaning, as far as he is able, to the congregation.

On the other hand, it's not worth it to Heastie to demand a vote on radical changes to something as sacred as education if it means the loss of his speakership.

Mantras are sacred sounds used both for their meaning as well as the vibration of sound they create in the body.

Working with sacred sound as a means of connection to the Ground of Being is known as Naad Yoga.

Fidnemed means a sacred and quiet forest grove; imagine falling asleep surrounded by beautiful botanicals as you enjoy a cup of this tea.

The sacred element of marriage has changed dramatically over the decades, it doesn't hold the same tradition or relevance it once did, but there are those out there who have been married for several years, but «Hope Springs» addresses the concept of being «happily married», a term that is thrown around all too frequently these days, Kay (Meryl Streep) and Arnold (Tommy Lee Jones) are said couple, married for 31 years as Arnold keeps reminding us, reminding us because Kay knows the spark is gone, and Arnold uses this fun fact to remind her, just because the number is there doesn't mean it's a happy one.

It is typically understood as the inner experience a person has in regard to or in relationship with the divine, sacred or transcendent, or with what provides meaning to that person's life.

The cave system is enormous — over 300 miles long — and visitors can enter through 28 sinkhole entrances known in the area as cenotes (derived from a Mayan word meaning «sacred well»).

The meaning of the word «lempuyang» which serves as the name of this sacred temple has long been a subject of dispute.

I mean going a bit further with the Zelda parallelism, that's also a series that has high expectations and at the same time the fanbase puts it in a pedestal and treats tradition as something sacred.

Le Corbusier envisaged Capitol Complex as a sacred place to match the Acropolis, where citizens could meditate on the inter-connected spiritual meanings embedded in his architecture.

Secular and sacred, the throwback emblem of hip millennial youth as well as a mark of religious faith, the beard is depicted in the BEARD PICTURES as both mask and meaning: a sign of the times.

And maybe it's meant to be missed, this rectilinear fissure that separates the secular museum walls from the sacred slab of drywall that serves variously as artwork, prop, and envoy for Yve Laris Cohen's D.S., 2014, the artist's contribution to the 2014 Whitney Biennial.

She has garnered critical acclaim for her use of ceremonial and ritualistic materials gathered from and transcending everyday culture; the use of the sacred refers to a multiplicity of meanings as it dates back to pre-Christian times and is found in both Western and Eastern religions symbolized through such objects as the apple, salt, and lotus.

Five major ones are: • Having opposed the candidate who ends up winning appointment as one's dean or chair (thereby looking stupid, wicked, or crazy in the latter's eyes); • Being a ratebuster, achieving so much success in teaching or research that colleagues» envy is aroused; • Publicly dissenting from politically correct ideas (meaning those held sacred by campus elites); • Defending a pariah in campus politics or the larger cultural arena; • Blowing the whistle on or even having knowledge of serious wrongdoing by locally powerful workmates.