Sentences with phrase «begins with the tradition»

This selection begins with the tradition of the academic nude study and progresses to embrace different genres, from both secular and religious contexts.

Not exact matches

If Khloe goes with a K name for her daughter, she would be the only one of her siblings to buck their tradition of calling their kids names that begin with letters that aren't a K.

As a new year begins, consider breaking with tradition.

Following that tradition, younger, unemployed bohemians began flocking to the city with their own bongo drums and dogs.

This lack of thoughtful interaction with the opposite tradition's actual beliefs can wreak havoc on the ecumenical work begun by ECT.

For example, François Hollande's infidelity to his girlfriend Valérie Trierweiler continued an aboriginal tradition of French heads of state, beginning with the Catholic kings and continuing with rare breaks down to his immediate predecessor.

The tradition of teaching that began with Confucius has guided the Chinese over two millennia.

The literature of the Indian religious tradition begins with the Vedas.

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

In the same period, the systematic theology tradition in Scotland suffered something of a decline, and when it began to revive in the 1990s it was with the help of several English theologians, so that there has been considerable convergence with England and Wales.

To begin with, there was the narrative of Jesus» death — the longest continuous narrative in the traditions about him and the earliest to take fixed form, according to modern form critics.

The Christian intellectual tradition does not begin with the publication of Lewis» Mere Christianity or with the founding of L'Abri in 1954.

-LSB-...] the proponents of Populorum Progressio -LSB-...] would seem to be promoting a «hermeneutics of rupture» when they claim that the tradition of Catholic social doctrine began anew with Populorum Progressio — a claim that at least some passages in Caritas in Veritate can be interpreted to support.

Beginning about 1965, the questions of intelligibility and credibility that had dominated the liberal theological agenda and the questions of continuity with the tradition that had dominated the Neo-orthodox one gave way to issues of praxis.

We begin with the simple reminder that the Song of Songs is part of our scriptural tradition.

If not, perhaps better to begin with a religious tradition whose particularities our situation of religious pluralism will make it impossible to ignore than to start with an unexamined set of values somehow supposedly prior to any set of religious symbols.

We may begin, for example, with a certain tradition within the Church of England, in which the minister or priest performed his liturgical, homiletical, and pastoral duties, and perhaps even did spots of reading about them, but in which his serious continuing intellectual work along some particular line might have little or nothing to do with theology.

The description of Catholic just war teaching as beginning with a presumption against war and ending with criteria whose function is to say when, if ever, that presumption can be overridden is faithful to neither of these Catholic traditions, that of the religious life or that of just war.

In the tradition of revivalism and mass evangelism in America, however, so much attention was given to conversion that the other five sixths of the convert's life were simply neglected, with the result that most converts aborted their pilgrimage near its beginning.

If it gives us a sense that we come from nowhere, that our past is inchoate and our tradition shallow, so that we begin to doubt our own identity and some of the sensitive among us flee to more ancient lands with more structured traditions, it also gives us our openness to the future, our sense of unbounded possibility, our willingness to start again in a new place, a new occupation, a new ideology.

Our knowledge about the origins of the church, and about its Founder, rests primarily on a living tradition, which had its beginnings in the actual memories of those who had witnessed the events and had personal dealings with the principal Actor in them.

And it turns out that this tradition begins with the New Testament itself, especially the widely beloved Gospel of John, where the villains are always the Jews.

Yet from its very beginning the various elements of the Christian tradition, while always being concerned with doctrinal constraints, have also been open, at least to some degree, to novelty.

This section also begins with two miracles from the synoptic tradition, and proceeds to a discourse based on them.

In spite of Whitehead's well - known quip in Process and Reality that «The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato,» my Whiteheadian reading of the history of thought begins with Aristotle.

Therefore the Jewish tradition, despite its strong sense of a covenant relationship with God, gradually began to insist that God is also, at the same time, the «God of the nations.»

The tradition did a somewhat better job, even though it began with a personal analysis of sin: Adam's fall.

Once the tomb pericope is separated from the rest of the Gospel it is seen that it could not have existed in this form as an independent tradition, for the mention of the women with which it begins has had to take the form it does in order to link what follows with the preceding Passion story.

«the goddess Ninti who in the Sumerian creation mythology was a goddess of life and the «goddess of the rib» = Yes, the oral tradition began with the first beings that had capacity to unite with God.

The oldest tradition of the Christian community, as Characterized on pp. 23 ff., begins with the appearance of John the Baptist.

But in the case of the fourth gospel we are dealing with a single entity exhibiting a marked degree of unity in theological emphasis such that no attempt to divide the gospel into different sources and to begin to write a history of the Johannine tradition has commanded anything like a common consent among scholars.

Jeremias has achieved his most spectacular results by connection with the parables ascribed to Jesus in the tradition, for he has been able to reconstruct a history of the parabolic tradition, working back from the texts as we have them, through the various stages of the Church's influence on it, to the tradition as it must have existed at the beginning of the history of its transmission by the Church.

As Eugene Ulrich and William G. Thompson conclude, «Scripture, which began as experience, was produced through a process of tradition (s) being formulated about that experience and being reformulated by interpreters in dialogue with the experience of their communities and with the larger culture.»

During the Ming dynasty Muslims began to make cloisonné vases, plates, and bowls covered with colorful blues and with delicate Arabian and Persian designs or with writings from the Qur» an and the Prophet's Tradition.

On this wave of inspiration, Cædmon began to Christianize the Old English poetic tradition in keeping with the Icelandic view of poetry as the capacity to peer into the runes and find the meaning of the world.

I want to share with you an excerpt from a letter I received from a more mature mystic when I first began my own pilgrimage of faith within the mystical tradition:

In an alliance with Christian conservatives against the atheism that has made a sick and paltry joke of each of their respective and joint traditions and that has begun like a swarm of termites to eat away the underpinnings of this democratic republic, the new Jewish conservatives have come to understand that any alienation they felt as children in Christian America is as nothing compared with the danger they sense to themselves and their progeny, along with their uncomprehending coreligionists, in atheist America.

Yet with the Blessed John Duns Scotus and the Franciscan tradition, we can go back even further, to the beginning of the universe and before, to the eternal plan of God in His eternal wisdom.

Despite the weight of this tradition, Genesis 12 undeniably does not begin with Abraham's merit.

Thus I begin my admission or confession of the approach, the materials, and the methods which I believe to be necessary in the indispensable job of re-conceiving the last things, along with re-conceiving the totality of the Christian theological tradition.

By no means do we have to reckon exclusively with oral tradition... Personally I have... tried to typologize the so - called «prophetical literature» in two main groups: «The liturgical type» («liturgy» taken as a purely form - literary term) to be found in Nah., Hab., Joel, «Deuter - Isa,» et al., with real «writers» behind them, and probably from the very beginning taken down in writing, and «the diwan type» (no very good term, I admit), e.g., Am., Proto - Isa., etc., primarily resting on oral transmission...

Our American political tradition begins with a revolutionary assertion of civic equality — a rejection of custom and heritage in favor of a brighter future, a novus ordo seclorum.

I begin with Christian fundamentalism since the Christian tradition, as we shall see, has a special relationship with the modern secular world.

Eighteenth - century culture was still steeped in a tradition that had been Christian since its beginning, and it was extremely difficult for these thinkers to free themselves from a language saturated with religion.

For one of the few times ever, virtually all theologians of virtually all traditions began arguing about the American city, in confrontation with the same set of problematics and in the same idiom.

And we should appreciate those smaller liberal arts institutions, often Catholic, that continue, no doubt imperfectly, the tradition that began with Socrates.

The book begins with a clear recognition of the difference between the resurrection narratives in Luke 24 and John 20 on the one hand and those in Matthew 28, John 21, and what must be presupposed as the tradition underlying Mark on the other hand.

It begins by mentioning that the institution was founded long ago by an order of priests, but then the language shifts to «heritage,» which is identified with «the Judeo - Christian tradition,» which is about forming «lasting personal values.»

Challenging long held religious traditions may not score any points with those with closed minds, but every major religious movement began with those with the courage to be authentic.

If we turn to these works, we will be referred once again to the great tradition with which I began this chapter.