Sentences with phrase «became a tradition on»

It has become my tradition on these ski trips to have a day or two by myself to head to the local market, cook up a new recipe, sip some wine and simply enjoy the day in the house while the others are on the slopes.

It's become a tradition on my blog to host giveaways of my favorite books.

It may also be something funny or an inside family joke that becomes a tradition on anyone's birthday.

In its fourth year, the parade continues to grow and has become a tradition on the Sunday before Halloween.

Not exact matches

For the first time ever, Pringles is looking to become part of your holiday tradition, rolling out 8 new flavors based on traditional Turkey Day foods.

University of Notre Dame students become part of a storied history, where carrying on school traditions is a built - in part of the experience: Pep rallies, homemade - boat races, and masses at chapel are among the activities available during students» four years on campus.

In fact, passing on a subscription to the next generation has become something of a family tradition.

One of the traditions during the Christmas holidays is to read Charles Dickens» famous book «A Christmas Carol,» or to watch one of the many film productions about the miserly Ebenezer Scrooge who turned his life around and became a generous soul on Christmas Day.

Meanwhile, the believers have to follow the moralistic codes based on tradition and scripture lest they may become a «bad witness» to the truth of redemption by Jesus the Christ.

This tradition had become so naturalized that Mill was willing to jettison the laboriously accumulated repository of spiritual capital on which his brand of liberalism depended for its continued existence.

If you are RC, and are becoming disillusioned with that tradition, but still wish to live one's life as a small «c» catholic Christian, there are alternatives (the Eastern Orthodox, the Anglicans or Episcopalians, and so on).

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

But now historical experience, tradition and critical exegesis, together with philosophical and theological reflection on their content and implications, became the privileged medium to discuss the reality of God.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

But as time went on, Wright says, «reason» became known as an entirely separate source of information, «which could be played off against scripture and / or tradition.»

As has become a tradition here on the blog, I've compiled a list of 40 ideas that I hope will help you make the most of this season of reflection, penitence, and preparation.

The Gospels have in their way met this problem, not only by placing the kerygma on Jesus» lips, but also by presenting individual units from the tradition in such a way that the whole gospel becomes visible: At the call of Levi, we hear (Mark 2.17): «I came not to call the righteous, but sinners»; at the healing of the deaf - mute, we hear (Mark 7.37): «He has done all things well; he even makes the deaf hear and the dumb speak.»

Now what Mark sets out to do, on the basis of the current tradition, already and indeed from the beginning interpreted by faith on the basis of experience, is to show that Jesus, instead of becoming Messiah at his resurrection, was already Messiah during his earthly life.

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.

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

It has become something of a sport for folks in the evangelical, neo-Reformed tradition to take to the internet to draw out the «boundaries of evangelicalism,» boundaries which inevitably fall around their own particular theological distinctions and which seem to grow narrower and narrower with every blog post on the topic.

’25 Bloch believed that «the ultimate, enduring insight of Marx is that truth does not exist for its own sake but implies emancipation, and an interpretation of the world which has the transformation of the world as its goal and meaning, providing a key in theory and leverage in practice».26 Drawing on this tradition Moltmann writes that unless truth «contains initiative for the transformation of the world, it becomes a myth of the existing world.

Writing about a quarter of a century after the death of Jesus, he says that the tradition passed on to him, presumably when he became a Christian some twenty years earlier, contained the following statements: «that Christ died; that he was buried; that he was raised to life on the third day; and that he appeared to Cephas and afterwards to the Twelve.

He must either become more and more unreasonably dogmatic, affirming that on all these questions he has answers given him by his tradition that are not subject to further adjudication, or else he must finally acknowledge that his theological work does rest upon presuppositions that are subject to evaluation in the context of general reflection.

Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?

For us tradition is on the way to becoming something we know about but do not live.

It was at the behest of the Catholic church that Christmas became an accepted tradition, though it is the combination of the Roman festival Saturnalia (observed from Dec 17 - 24) and the celebration of Mithra, Persian god of light (observed on Dec 25) The Catholic church continues to observe this pagan celebration, rather than following God's words to «touch nothing unclean».

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

Now that I am back home in New York, I try not to insist on a particular human lifestyle or language or tradition, all of which can go rotten as they become useless or out - of - date.

First, with the passage of time the apostolic tradition, which had been the sum and substance of (the Apostles») teaching on the life, death, and resurrection of Christ, became broadened to include extra-biblical, oral teaching which was supposed to have come from the Apostles.

Anyone who doubts this ought to reread that brilliant, genreconscious postmodernist (not existentialist) Soren Kierkegaard on sin, grace and the decentered Christian self Even the otherwise happy recovery of the traditions of Christian spirituality in our day are also in danger of becoming further fine - tuning, further new peak experiences for the omnivorously consuming modem self.

When any ongoing group — like the «Children of Aging Parents» group — is listed regularly on the church calendar, the group will become a tradition, albeit a new one.

Subsequently, the Scriptures and tradition become the constraining informational sources on which members of the Church rely in order to situate themselves in the presence of the promising mystery that gave new life to the disciples after the death of Jesus.

Later on, as the tradition and the teaching gradually developed and took on form, the different tendencies which had been present from the very beginning — let us call them the realistic and supernatural tendencies, although the difference in meaning would have been great — must inevitably have become unwieldy and thus incapable of being expressed through a unified terminology.

«More so than for any other religious tradition, a person can become UU because of what he already believes rather than believing what he does because of becoming a UU,» said James Casebolt, coauthor of two papers on the regional survey read at the Society for the Scientific Study of Religion annual meeting in October.

In the second place, ever since the Lucan chronology (placing the resurrection of Christ on the third day and the pouring Out of the Holy Spirit on the fiftieth day) became the accepted tradition, and this led to the hypostatizing of the Holy Spirit as the third Person of the Trinity, we have been accustomed to making a fairly rigid separation between the risen Christ and the Holy Spirit.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

My undergraduate degree is in religion, with a focus on the history of Christian theology, so I'm probably more aware than most people how things that were never in the Bible became tradition, and then became dogma.

The fallacy in this argument stems from two hidden premises which have become so much part and parcel of Christian tradition that they are usually assumed at the outset, and remain unexamined even by those who are, in other ways, trying to examine the Gospel evidence on historical grounds.

Hence, a person who» becomes as a young child», who acts as a «lesser one», is one who allows themselves to be taught by our Creator, Jehovah God, rejecting creeds, doctrines and traditions that are not based on the Bible, just as Jesus did.

If every nation closes in on itself then we will find these stories and traditions that have so much to give actually becoming something hate - filled and scary and turned in on itself.

And the issue has not yet become a political litmus test, requiring leaders to revise their tradition's ethics in order to remain in coalition with their allies on the political and cultural left.

Writing of men in an old section of the South that he knew so well Wolfe writes: «He is not a colonist, a settler, a transplanted European; during his three centuries there in the wilderness he has become native to the immense and lonely land that he inhabits; during those three centuries he has taken on the sinew and the color of that earth, he has acquired a character, a tradition, a history of his own..

The spiritual well - being of a man depended on becoming the father of a son so that his bloodline and the religious tradition would continue in the future.

It could become this, on reflection, but the fact is that faith is used absolutely in the characteristic «Your faith has saved you», or «faith as a grain of mustard seed...» It is not there further defined as faith in God, in Jesus, in the good news, as it is in the characteristic reformulations in the tradition, for example Mark 1.15: `... believe in the gospel».

11 Cone acknowledged that, in fact, his position is «in company with all the classic theologies of the Christian tradition,» though, of course, with a different point of departure: the plight of the oppressed.12 Biblically, he focused on the redemptive suffering of Jesus (coupled with his resurrection as a defeat of suffering) and expressed the eschatological point that God has in fact defeated the powers of evil even though we still encounter them and are called to fight against them, «becoming God's suffering servants in the world.»

But since the State tends of become the Beast that makes war on the saints (Rev. 13), i.e. to become totalitarian, it needs the checks of tradition, law and judiciary as well as opposition and revolution, to keep it a servant of justice.

Becoming a Better Confessor Baltimore, Maryland July 7 — 9 Guided by the wisdom of the Thomistic tradition, this fourth annual summer conference will consist of practical talks and roundtable discussions on issues of immediate relevance to the life of contemporary priests.

On the one hand, as will become evident, Matthew is a masterful literary artist and is in control of his writing as well as his use of the materials of tradition that are available to him.

This continuing dialectical transformation moves toward a culmination in Christian atheism precisely because authentic Christian tradition must reflect the dialectical movement of God, who emptied himself into Christ and by the death of Christ became universally immanent in cosmos and consciousness and continues there to move on toward the final identity of opposites in which God will be all in all.