Sentences with phrase «best living traditions»

Not exact matches

Loyola keeping a Catholic identity helps promote real intellectual diversity in American public life (and, again, I'd say the same as to other religious universities; I can imagine some religious belief systems that are so pernicious that, while they must be constitutionally protected, we can still say they hurt American life more than they help it, but I think that most of the traditions that found universities do have a good deal to contribute).

They especially fear any discussion that goes to the principles of the tradition, preferring to live as best as they can with whatever compromise is worked out.

This would assume an «imaginative,» not a historical, disposition: a divine intent in history, God - gifted immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.

By the sixteenth century — the age of Shakespeare — a well - established tradition of self - examination existed, as is evident from the many guides to the spiritual life for those who would assay it.

Each person who made the journey, each person who tacitly or actively acquiesced to the Nazi slaughter of the innocents as well those who opposed it, had to define and redefine the meaning of his or her career and life in improbable conditions of place, language, and tradition.

day to day life of a muslim revolves around these beliefs and traditiopns.as far as christianity is concerned or a christian is concerned he or she is just a christian on traditions and stories told in man - made bible and their life does not revolve around any true beliefs or traditions and they do not take them seriously as well.

They are cutting new paths through these well - worn landscapes, exposing the negative effects of tradition and also its life - giving possibilities.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

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.

All my life I've been taught that the Church is at its best when the theology is consistent and everyone agrees with one another, but when my very faith was on the line, it was the diversity of the Christian tradition that offered me so much hope.

That tradition is premised upon the understanding that we live in a «fallen» creation that is far from the best of all possible worlds.

He is careful in how he introduces these prayers (he says they are only to verbalize or express your acceptance of God's invitation), but due to the long tradition of requiring a «sinner's prayer» to receive eternal life, it may have been best to leave them out.

Many Buddhists and Christians believe that community as such has values, and that communities often preserve and transmit rich traditions that make for a good life.

Therefore the tradition has spoken insistently of judgment — or to use perhaps a better word, appraisal — both moment by moment and at the conclusion of every human life, with a further appraisal made when the entire created order is evaluated in its contribution or failure to contribute to the advancement of the divine purpose in the world.

It certainly is good to have finally found out that Christianity is nothing more than just tradition, ritual and culture and that all the things which the Bible says about God and prayer are not true — God does not speak to or lead or guide or direct anyone or put thoughts in anyone's mind or show them signs or speak to their heart or mind or tells them what to do or calls people or chooses people or has a plan for people's lives whether they are in an altered state of consciousness / transcendent state or whether they are in an unaltered cognitive state.

Articulated by editor Jim Wallis in his book Agenda for Biblical People, as well as by editorials and articles by the staff, the Sojourners position reflects a Christian radicalism steeped in the Anabaptist tradition - one committed to rigorous discipleship, corporate life - style, and societal critique.

But we are judged, and this judgment is stated in Christian tradition as being every day of our lives as well as at the point of death.

The Christian fellowship is best understood as a living, developing, and dynamic tradition.

By entering into conversation with texts from these traditions and considering perspectives largely forgotten by modernity, participants will discover truths that will enable them to live better lives and confidently propose alternatives to those in our age who wish to do likewise.

They have not succeeded and will not succeed because the well - spring of piety and prayer from which it comes is itself the perennial source of nearly two millennia of the Church's living tradition: the lex orandi, lex credendi.

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.

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.

What I've decided to do is live freely myself while challenge all ideas, beliefs, traditions, powers and systems that threaten the well - being and liberty of all people everywhere.

I make this extended autobiographical introduction to indicate how in the liberal Methodist tradition I first encountered the guilt complex about missions which I have since come to know so well after living more than two decades in the West.

It is widely recognized that when Paul wrote to the Corinthians on this subject about the middle of the first century, he was quoting a well - established credal formula which he had received from early Christian tradition and which ran, «Christ died for our sins, in accordance with the scriptures; he was buried; he was raised to life on the third day, according to the scriptures.»

I could have chosen different religious traditions, but in the Christian tradition there are some well - articulated depictions about what life eternal might look like.

For a masterful account of the value of social custom to the life and well - being of society, see George Allan's book, The Importances of the Past: A Meditation on the Authority of Tradition (Albany: SUNY Press, 1986).

I present urban form to my students in the long and large western humanist tradition that sees cities as communal artifacts that human animals by our nature make in order to live well (with all the teleological and virtue ethics implications of that tradition's notion of living well).

These traditions richly contribute to the interior and daily life of many people in the East, and in recent decades they have attracted much appreciative attention in the West as well.

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

Richard recently in Christianity Today: «Only a thinker so well grounded in the Reformation traditions could be an honest broker in bringing faithful evangelicals and believing Catholics to recognize the common source of their life together in Jesus Christ, the Holy Scriptures, and the great tradition of living faith through the centuries.»

Tim i found it liberating to just do what the Lord wants you to do i work within his boundarys and yes i attend church and enjoy it.I love the people and i love hearing the word and worshipping the Lord even if others are still bound up with traditions thats not my walk thats theres.My focus is to do what the Lord wants me to do.There have been times i have said no to the pastor he does nt understand why i choose not to lead the worship.i query him as well regarding the idea that its not just performing a function because there is a need our hearts have to be in the right place so that the Lord can use us but he did nt understand where i was coming from and thats okay because of that i just said no until my heart is right i am better not being involved in leading.But i am happy to be an encouragement to others in the worship team i havent wanted to be the leader i have done that in the past.So my focus has been just the singing and being part of different worship teams i think the Lord has other plans as the groups i am in seem to be changing at the same time i am aware that i do nt to worry about change as the Lord knows whats best.I used to be quite comfortable leading the music but that was before when i was operating in my own self confidence and pride.The Lord did such a huge change in my life that i lost my self confidence and that is not a bad thing at all as my spiritual growth has been incredible.The big change was my identity moved from me and what i could do to knowing who i was in Christ and that he is my strength and confidence.Now i know that without him i can do nothing in fact i am dependent on his empowerment through his holy spirit all the time in everything.In the weekend i was asked to lead the music at another church i attend multiple churchs although i attend two regularly one has services in the morning and one has services in the evening so the two do nt really clash.In the weekend i was asked to lead the music its been two years since i did that and i was worried on how i would go.All i can say is that it went really well and because i stepped out in Faith the Lord really blessed the morning to the congregation.The difference is knowing that i serve the Lord with the gifts he has given me but my heart has to be right and when i do it in his way it builds up the body and it brings glory to him.May the Lord continue to show you what he wants you to do even though others may not understand your reasons i just want you to know that you do nt have to pull away completely just work within the boundarys that the Lord gives you and do nt feel pressured by others expectations to do anything that feel uncomfortable.Be involved just as you feel lead by the holy spirit even if it is in a very minor way take small steps.regards brentnz

Though Justice Brennan waxed eloquent about intermediate associations in Bowen v. Gilliard, where the majority had given weight to «tradition» in preferring formal to informal family arrangements, he kept his enthusiasm well under wraps in the Adolescent Family Life Act case.

He holds simultaneously that existing democratic ideas, traditions, and institutions were often championed in actual history by those who were non-Christians or even anti-Christian; and yet that, in building better than they knew, such persons were often generating in human temporal life constructs whose foundations were not only consistent with Jewish and Christian convictions about the realities of ethical and political life, but in a sense dependent on them.

Surely, though, our tradition offers a much better image than that of God sitting in judgment on our earthly lives and then imposing a final destination as a separate interventionist act.

Their attitudes are similar to the way «shalom» — spiritual wholeness and well - being — is associated with family life in the Jewish tradition.

If we are faithful to our scriptures and, in our case, to the Reformed tradition, we will continue to recognize, as Calvin said, that «all of life is lived before and unto God,» and to speak of and to the common good.

At their best, these two traditions live in tension but not conflict.

Or shall we join the ranks of those Jews and Christians who have dedicated their lives to fashioning a new a better world, one firmly rooted in the rich soil of diverse traditions but joyously open to the possibility of «love they neighbor as thyself»?

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.

American evangelicalism, my own tradition, rightly emphasizes the biblical truth that the gospel is good news, that our sins are forgiven in the life, death and resurrection of Jesus.

«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».

Sr Patricia, relying on Franciscan sources, describes the Franciscan life as a pre-eminent model and archetype of «evangelical life», something other traditions, such as my own Dominican one, may well resent.

People in the Western tradition have long recognized a tension in life between evil and good.

The nineteenth - century Anglican bishop, J. J. Stewart Perowne, who knew this tradition well, wrote about the importance of the Psalter in the life and liturgy of the church through the ages:

It is for practical reasons and not only theological ones that he stresses the importance for ecumenism of the Life and Work programs for justice, peace and the integrity of creation (as well as, to mention other topics of importance to him and his audience, the «celebration of diversity» and the need for an «ecumenical hermeneutic» to satisfy doubters that there is such a thing as the «apostolic tradition» to which ecumenism must be faithful).

Whatever is worthwhile in that tradition has prospered best when people propagated it voluntarily — because they believed it and lived by it and commended it to others by word and example.

If ever there was a homogeneous version of this tradition in national life; if ever, after legal disestablishment, a faith was re-established in the popular ethos; if ever there was agreement on biblical authority, on God, Jesus, heaven and hell and the true, the beautiful and the good, then it was in the high years of what one of my book titles terms the Protestant Righteous Empire.

If we define the religious right broadly — as orthodox religious people who hold to conservative positions on the right to life, the definition of marriage, the goodness of tradition, and the freedom to believe and practice one's faith — then the religious right is alive and well, despite the mythology of an ever - secularizing, omni - progressivizing Hegelian spirit - force.

Cobb argues that it would be consistent with Whitehead's own understanding of God's becoming, as well as with the biblical tradition, to consider God a «living person», an infinite succession of occasions.22 God would be the pre-eminent person in a community of interacting beings.