Sentences with phrase «become a tradition not»

Not exact matches

«As you build an environment in which not everybody is going to be together every day in the same space, it became this folklore that made you familiar with one another,» Whitehead says of the tradition.

It's an annual tradition at this point: Every year at the Consumer Electronics Show in Las Vegas, Razer debuts a bizarre prototype that may or may not become an actual product.

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.

In the first place, we may become better attuned to the ways that older, seemingly irrelevant or even harmful bits of the Christian tradition may be worth preserving, even if their strengths aren't immediately obvious in late modernity.

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.»

Thus such traditions become kerygmatic, not by appropriating the traditional language of the Church's kerygma, but in a distinctive way: They retain a concrete story about Jesus, but expand its horizon until the universal saving significance of the heavenly Lord becomes visible in the earthly Jesus.

’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.

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.

But let us not become too forward, and foolishly, yes, blasphemously, dismiss the tradition of our fathers, established by God Himself: that really and truly a man should fear God.

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?

First, in our culture with its tradition of voluntaristic moralism it is difficult for people to accept the idea that an individual is not personally responsible for having a neurosis and yet is responsible to society for getting help, i.e., for becoming more responsible.

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

This does not mean, of course, that even in the Kingdom sayings the tradition suddenly becomes historically reliable.

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.»

In an age in which we have became increasingly aware of other faiths and religious traditions in our own backyards and in other parts of the world, we can not develop our life - centered ethics and our life - centered understandings of God in isolation.

The unnamed virgin child becomes a tradition in Israel because the women with whom she chooses to spend her last days do not let her pass into oblivion; they establish a living memorial.

Not necessarily — as long as we find a common commitment to systematic reflection, interaction with the metaphysical tradition, and mutual interest in the themes here discussed: God and change, time, becoming, identity.

The illusion that the now is either so insignificant and commonplace as to be unworthy of study, or that it is so well known anyhow — without analysis, critical reflection, or even systematic observation — as to be beneath serious notice, has become all too characteristic of a theological tradition that knows perfectly well that we can not understand either God's grace or man's sinfulness without in some fundamental sense understanding the other first.

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.

Had it not been for the unpleasantness of the sixteenth century, Lutheranism might have become a distinct tradition of spirituality — somewhat like the Franciscans or Dominicans — in full communion with the one Church that Luther wanted to reform.

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.

And «spirituality,» which was a kind of technical Roman Catholic term then, has become not only generally used by all Christians but used by other traditions as well.

Several of them have pointed out that the tradition concerning the correspondence between King Abgar and Jesus is only apocryphal and hence spurious and that the king who became Christian in Edessa was not Abgar V but Abgar VIII (called the Great) who came to the throne in AD.

Have leaders and congregants become so programmed by ecclesiastical tradition as to be sincere yet misguided in a way that makes Christian community and worship unattractive or even repulsive and not just to people outside of the church.

Such a theological and ecclesiological position has a long cultural heritage in Christian tradition, but it must not imperialize Biblical interpretation by becoming the sole authoritative stance from which the Biblical witness is read.

The US should've buried him according to Muslim traditions in an undisclosed location so that it doesn't become a shrine but it deals with Muslim traditions properly

A standard Protestant objection to Catholic Mariology is that she is not as important in scripture as she has become in ecclesial traditions.

17 Sept To Representatives of British Society in Westminster Hall: Allow me also to express my esteem for [your] Parliament... your common law tradition [etc., etc.]... Yet... if the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident... [e.g. the credit crunch lacked] solid ethical foundations... [whereas the British - inspired] abolition of the slave trade [did not].

... blah, blah, blah.I'm not suggesting the questions, as stated, shld never be asked, but I do have a problem with them becoming «non-negotiable, or in other words, when human constructed traditions become dogma, theology fails to be a pursuit of truth.

We must agree with C. F. Evans when he says, «it is difficult to resist the view that this owes its origin to the necessity of connecting the two traditions of the empty tomb and of the appearances... and Matthew does not become a witness to Jerusalem appearances.»

Although the notion of revelation does not appear formally within the Bible (and in fact does not become a central theme of theology until after the Enlightenment), the sacred writings and traditions all invite us to listen closely, and they promise that we shall hear a word bearing good news.

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.

Yet it has become increasingly obvious that, in the Reformed traditions, God the Father can not and does not unequivocally utter, through his Son, his «I tell you solemnly».

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.

It has finally become apparent that historical - critical reading of scripture simply can not sustain spiritual life, and efforts are underway to recapture the figural reading of the older tradition.

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..

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».

If we can not accept the basic presupposition that to take one step behind the sources is to arrive at firm historical tradition about Jesus, then this criterion becomes much less effective.

And the totem becomes a symbolic medium through which mystery is disclosed, though perhaps not in the sense of the radical other - ness that we discern in the axial and post-axial religious traditions.

The court placed Doe's intent — which was to get baptized but not to become a church member — over the «rules, customs, and tradition of the baptizing church,» Tucker wrote.

«Remenber all scpritures are inspired words from God, my point is, Jesus wants us to be more than religious, but obedient.Jefferson is just stating that American Churches have become more corrupted with its religious practices that they have forgotten about jesus along the way.The church has taken scriptures and have use them according to what is pleasing to themselves.Jesus wants us to forget about what is pleasing to ourselves and follow him, be like him, love him (means be obedient to him) and ignore what we have known as religion.I define religion as jefferson is using in the video as an act of man pretending or decieving himself into believing that he know God and that he is better than others.He shows that by what he know / pratice not really whats in his heart and by serving how we choose which is pleasing to us, so we use God as a vessel praticing holy rituals teaching what we have made tradition and we have a eternal life with God.God created religion in order for us to remenber him and have a personal relationship with him through his son regardless of the many mistakes we have made in the past.We need to remenber God Forgets our past «he sperate our sins from us as far as the east is from the west».

The existentialist tradition which Reinhold Niebuhr and Paul Tillich have interpreted so profoundly in their theologies, I am now proposing to say, becomes even more illuminating when we take not simply the will to be, but the will to belong as the key to human action and feeling.

To my students who want to become theologians I say, be a theologian, honor the tradition of theology, don't try to be an ersatz philosopher.

Pastoral theology during this period became not only the bearer of the Christian tradition but also of ancient culture and philosophy.

«47 And third, it is through this work of reinterpreting its own traditions that Israel as a community develops a historical consciousness, thereby becoming a historical reality, if it is true, as critical scholarship suggests, that Israel did not exist as a unified entity until the amphictyonic period after the settlement of Canaan, then we can say that «by elaborating this history as a living tradition, Israel projected itself into the past as a single people, to whom occurred, as to an indivisible totality, the deliverance from Egypt, the revelation on Sinai, the wandering in the desert, the gift of the Promised Land.

The Christian tradition knows of a God who is present in his Word (in creation — «And God said...» in redemption — «the Word became flesh»: in continuing reconciliation — «our gospel came to you not only in word, but also in power and in the Holy Spirit» [1 Thess.

This is true not only in Christendom, but wherever religious traditions become ossified.

In contrast, the confessional Lutheran tradition «emphasizes, not a momentary decision to convert, but instead the process of becoming a Christian and thus the ongoing life of faith.

In any case, the purpose here is not to study the British radicals but to describe this American theological tradition and to ask under what conditions it might become part of the very lively theological discussion going on right now in this country.

These traditions could be comfortably suppressed as crude anthropomorphisms as long as confidence in the model of divine efficient causation remained strong, but that model has become vulnerable in recent centuries because it can not do justice to the problem of evil or account adequately for creative freedom.