Sentences with phrase «at as a tradition»

Christmas is more looked at as a tradition rather than a religious symbol.

Not exact matches

At a small business, this might be as simple as starting a tradition of eating lunch together and talking about how work is progressing.

In business, we have a terrible tradition going back at least as far as Frederick Taylor (yes, the «Taylorism» Taylor) that jobs are things done by employees, but designed by their so - called superiors.

Kev is continuing the «work with family tradition» by bringing on his daughter as Business Development Director at the age of 23.

But that Sunday tradition is in limbo if the pending NFL lockout happens (as is expected when the current Collective Bargaining Agreement expires at 11:59 pm ET tonight).

At School Night, Sanchez will showcase Pisco - centric classics that pay homage to the flavors and traditions of his Peruvian roots, in addition to Whiskey and Agave - forward cocktails that honor the ingredients he's discovered and fallen in love with as part of his American experience.

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..

Suppose, further, that this issue was logically related to matters of principle at a deeper level, so that one could not commit oneself on this issue without also making significant commitments about the internal logic and character of the tradition as a whole.

Or... you can put asside your prophecies of doom & gloom, praying and hoping for God to smite all the yellow, black & brown people who don't believe the way you do anyway, and attempt to make peace with your neighbors, not by converting them at swordpoint, but accepting them and learning about their cultures and traditions and give them as much respect as you want them to show you.

The theological obtuseness of the Roman court theologians (Cajetan partly excepted), the inability or unwillingness of the Roman authorities to appropriate their own best ecclesiological traditions, and the unlovely influence of financial politics on the handling of the doctrinal issues all played a considerable role, as did Luther's impatience and anger, his inability to take stupid and inappropriate papal teaching at all calmly (perhaps because his own early view of the papal office was unrealistically high), as well as his tendency to dramatize his own situation in apocalyptic terms.

An unbiased scientist would realize this oral tradition was put to writing 3,400 years ago as an teaching point to a chosen people not a lecture series at MIT.

Allowing for the remarkable contrasts, Ker believes he can still trace at least one theme through the work of all six of his subjects, a theme that has little to do with the obvious «motifs» of English Catholicism such as «aestheticism, a love of ritual, ceremony, tradition, the appeal of authority, a romantic triumphalism, the lure of the exotic and foreign, a preoccupation with sin and guilt.»

All we have is the tradition that this was all «revealed» to Moses, but that could just as easily have meant that he simply dreamt it, if he ever existed at all, that is.

The doctrine of predestination is at the heart of the Reformed message, but almost every tradition has to wrestle with the thorny questions of divine and human agency, as have home - grown religious movements like Mormonism and Christian Science....

This gourmet store at the center of hip Brooklyn bills itself as being «based on old - world ideals with a loyalty to our family... dedicated to the time honored traditions of the culinary and agricultural world.»

At one point, while acknowledging Schleiermacher's decisive break with the past, he states that «it is nonetheless true that it involves a genuine extension of the Origenist tradition as mediated by Augustine.»

The problem of Christian faith may be complicated by the rise of secular rationalism, and Wesley was quick to repudiate its manifestations in his own time, but the basic problem of Christian faith, at least as perceived by the Wesleyan tradition, remains the same both before and after the Enlightenment.

Much work needs to be done to incorporate women's experience into Christian tradition and its theology, but Christian feminists regard the core of Christianity and at least some elements of its tradition as being life - giving for women.

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.

Christine Pohl is professor of social ethics at Asbury Theological Seminary in Wilmore, Kentucky, and author of Making Room: Recovering Hospitality as a Christian Tradition (Eerdmans).

The intention of the series is to reclaim, at long last, the Bible as the book of the Church's living tradition.

We may read it, in the light of a long - established allegorical tradition, as a parable of deeper truths; but to the Jews of the fifth century BC, who took it at its face value, the Hebrew story, though not grotesque like the Babylonian, was too ingenuous and childlike to command the «reverence and godly fear» which belongs to all high religion.

This introduced a tradition that thinks of God as that toward which the whole of reality, or at least of human history, moves.

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).

The tradition of this conversation, at least in its final form, must have arisen after the two stories had come to be accepted as representing two different miracles.

Thus, these monks are continuing a long line of false religions and traditions that will be dealt with by God just before the battle of Armageddon (Rev 16:14, 16), as seen at Revelation 18.

The compilation of the Traditions took final form at the hands of Bukhari and Muslim in the third century (ninth century A.D.), and today most Muslims recognize their work as the two correct books on Traditions.

At the same time, when proposing an alternate understanding, we must never accuse those who believe in the traditional view of believing in «Scripture plus tradition» while we believe in «the Bible alone» for even a «new view» is based in some way on previous traditions, and as soon as it is taught, becomes a tradition itself.

Ever since the publication in 1903 of Wilhelm Wrede's famous book on this subject, The Messianic Secret in the Gospels, scholars have been compelled to take seriously the thesis it set forth, namely, that the whole conception of the secret Messiahship is an intrusion into the tradition, either read into it by Mark or at a late pre-Marcan stage in the development of the tradition, and not really consonant with the story of Jesus as it was handed down in the earliest Christian circles.

All this is not to say that the story is not central to Christianity — it is at the center of the tradition, as we have insisted all along.

My dog - collar will stay at home, but there is no contradiction between honest work — which the Judeo - Christian tradition honors as an expression of our selves, our self - worth and our creativity — and serving God in his Church.

At the same time it must be recognized, as we have already observed, that Mark's theology likewise went back to the primitive tradition for its basic structure.

The major Christian tradition has not been pacifism, in the sense of refusal to share in any war, but it has been a testimony for peace in the sense that war is seen as a necessary evil at best and never something in which to glory.

It is probably best to think of John's gospel as a meditation on the meaning of the life of Jesus rather than primarily a historical record, although at times he seems to preserve an early historical tradition.

Ward and Loughlin are engaged in sophisticated cultural criticism, parody, irony, and a fluid combination of discourses from postmodern philosophy, Christian tradition and gender studies, and both their style and content seem ill at ease with confident programmatic statements and a preference for Augustine / Aquinas as the theological «default setting.»

In this pioneer form - critical work the first attempt was made to write a history of the synoptic tradition and to isolate the influences at work in and on that tradition as it changed and developed.

It was Mark who began this process of transvaluation, as far as we can make out at this distance, by insisting that Jesus became Messiah at his baptism — though perhaps the evangelic tradition had already received this interpretation in the Roman community, or even, earlier still, in Palestine or in the early Gentile church.

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.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

I think the article has one detail confused: the Coptic Orthodox Church is not, in fact, part of what is typically referred to as the «Eastern Orthodox» tradition, but part of the «Oriental Orthodox» tradition, which split off several centuries before the Eastern Orthodox / Roman Catholic split, at the time of the Council of Chalcedon.

Nor is there any reason to doubt that the interpretive artistry of tradition has at certain areas in the portrait coincided with what would be the photograph, as, for example, when Samuel says to Saul: «Tell the servant to pass on before us, and when he has passed on stop here yourself for a while, that I may make known to you the Word of God [debar «elohim, not Yahweh].»

When later tradition interprets Moses as a performing prophet, as a prophet whose primary medium is not utterance, but action, we wonder if this may not reflect typo - logical characterization at least in part; the tendency, that is, to see in Moses and Samuel a common «type,» playing similarly vigorous, creative historical roles.

Thus we have every reason to take seriously, as the tradition has plainly not done, the hypothesis (at present merely that) of open dimensions of value, even for the perfect one.

An attempt to reconcile the two traditions was made at the Synod of Whitby in 664, but it was Theodore of Tarsus, who came to England as Archbishop in 668, who united the Christians in England and who was the first bishop whom all English Christians were willing to obey.

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

The president arrived at the wall wearing a black skullcap (yarmulke), as is the tradition at Jewish holy sites, alongside first lady Melania Trump, Ivanka Trump and his senior advisor Jared Kushner.

And so too with the particular election of these baby boys, which, according to the Church's tradition, at least, was an election to heaven as the first martyrs for Christ.

The present setting of this saying is editorial, as are all settings in the tradition, and in this instance the setting is at least as old as Q, since both Matthew and Luke use the saying and its setting in different ways: Matthew to interpret the exorcisms of Jesus as a present manifestation of the eschatological future, «spirit» being «in primitive Christianity, like the «first - fruits» (Rom.

Third, Swain acknowledges that Christ should be at the center of evangelical preaching, as Barth and Jenson affirm, but argues that for this we need classical traditions of premodern thought that they reject.

At this level the question has to be answered primarily in terms of revelation, as it comes to us through Scripture and tradition, interpreted with the guidance of the ecclesiastical magisterium.