Sentences with phrase «between affirmation»

Gallery Education in between Affirmation, Reproduction, Deconstruction, and Transformation.

There is a tension between affirmation and negation, for in analogy there are both similarities and differences.

Brueggemann neither silences this countertestimony nor seeks to resolve the tension between affirmation and dissent.

There is a very significant difference between this affirmation of personal trust and the statement of the Athanasian Creed that «the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man».

The «wicked» spirit, in whom evil is already present in a nascent state, has to choose between the affirmation of himself and the affirmation of the order which establishes good and evil.

He has come to exemplify the struggle between authentic blackness and anti-blackness, between the affirmation of life and its denial.

This struggle to navigate the line between affirmation and validation is a scrap many of us know all too well.

But there need be no contradiction between the affirmations of continuity and discontinuity, and indeed both are affirmed in any intelligent theory of evolution or development.

This message flows through Barmen's movement between affirmations of the Lordship of Christ and denunciations of other claims to lordship.

Not exact matches

The proper course, it seems to me, is for church leaders and people of good will to make every effort to connect the human - rights project to an affirmation of the essential interplay between individual rights and democratic values.

There is an affinity between total negation and total affirmation that separates them both from all qualified forms of affirmation and negation.

In the summer of 1947, Camus records his distrust of «static virtue» and of his desire to find a middle course between total negation, on the one hand, and an affirmation that would explain away the enigma of existence, on the other.

There was also tension between positive affirmations on the same side, as between John's conception of the miracles or of the Messiahship of Jesus, for example, and Paul's conception — or Mark's.

Both total affirmation and total negation repudiate any discrimination between degrees or levels of truth and falsity or of good and evil.

In conclusion, I emphasize that the differences between Wesley and this affirmation of evangelical essentials differentiates him from the mainstream of current evangelical teaching far more than from today's Wesleyan evangelicals.

1 If it can be demonstrated that world affirmation is implicit within the way of identity, the Eastern approach need no longer place a negative value on change but can learn from the West that there is no necessary conflict between change and the divine, nor is there any need to view the dimension of the sacred as antagonistic to the phenomenon of change.

Whereas the genius of the Greeks — so his story goes — was to gaze without illusion into the chaos and terror of the world, and respond not with fear or resignation but with affirmation and supreme artistry, they were able to do this only on account of their nobility, which means their ruthless willingness to discriminate between the «good» — that is, the strength, exuberance, bravery, generosity, and harshness of the aristocratic spirit — and the «bad» — the weakness, debility, timorousness, and vindictive resentfulness of the slavish mind.

In my opinion the best proof of an authentic synthesis between Christian freedom and a serious affirmation also of an external law is a critical attitude to oneself.

The positions alternate between skepticism and affirmation, questioning and doubt, and this is how it should be, given the nature of the conference at which these papers were delivered.

Thus contemporary theology is stalemated between a longstanding affirmation which does not touch the lives of many, and an appreciation of the needs and aspirations of contemporary experience which has great difficulty in being theological.

The agreement between black power and neoclassical philosophies can, therefore, be symbolized by transforming the black power slogan — «Power to the People» — into a more neoclassical formulation — Creative Synthesis to the People; and, conversely, the philosophy of creative synthesis may be understood as a metaphysical affirmation of the social ethical imperative to empower the people.

Whatever truth there may be in the assertion that man makes God in his own image, the affirmation of faith carries with it a clear distinction between the concept of God (which indeed is man - made, just as all human concepts are man - made) and God himself.

(For further analysis of the difference between the via negativa of much of classical mysticism and the second type, called by Rufus M. Jones «affirmation mysticism,» see Evelyn Underhill, Mysticism; J. B. Pratt, The Religious Consciousness, chs.

Here are a few of those affirmations: all baptized Christians have Spirit - granted charismata assigned to them; offices are a particular type of charismata; there is no ontological difference between officeholders and other members of the congregations; the priesthood of all believers does not divide a congregation into distinct groups (laity and clergy); ordination is a public attestation to the presence of the particular charismata by the whole congregation; ordination is not necessarily an irrevocable appointment to a lifelong task.

The differences between the empty tomb narratives are indicative of multiple, independent affirmations of the story.

He seems genuinely perplexed by the relation between concrescence and time, venturing only the affirmation that concrescence is not in physical time (PR 283M), the time appropriate to the events of nature, analyzable by physics and chemistry.

Like Dostoievsky, he has embraced rather than chosen between the opposites of self - affirmation and turning to God, of the individual and society, but he has gone beyond Dostoievsky in his ability to bring these opposites into true unity.

There is the bold affirmation that through the event of which he is the center a relationship between God and humankind, and among men and women too, has been made possible, with its own distinctive quality.

She also labels Michael Behe of the Intelligent Design school a Creationist, given his apparent affirmation of the distinction between «direct» creation of some phenomena and the «autopilot» mode of others.

We hope that there remains no quarrel with the orthodoxy of our central affirmations that «The fathers maintained the sacredness of matter and its share in God's saving plans ``; that the flesh is central to the plan of salvation; that the Incarnation takes place in order to bring about eternal communion between the Godhead and humanity, and thereby the whole of the physical creation which is summed up in Christ.

For Karl Barth man always appears to remain on the knife edge between the love of God and the abyss of damnation.24 Reinhold Niebuhr holds that we are redeemed from sin in principle, but whether we are redeemed in fact is not made clear.25 Christ, he says, is our hope, not our possession.26 And again he suggests that only in the moment of prayer can man really love God and his neighbor with the love which Christ has shown to us.27 Emil Brunner comes closer to positive affirmation of the new life of the man to whom the love of God has come with power.

Such passages as these not only contain an exact affirmation of the essence of the eucharistic mystery, but also make an equally exact distinction between the essential mystery and the further effects in which its fecundity is manifested: the growth of Christ's mystical body, the consecration of the cosmos.

It is not possible, according to Catholic teaching, to avoid even the mere possibility of a conflict between sacred theology and science by delimiting beforehand and on principle the domain of reality to which the propositions asserted by each refer, in such a way that even the material object of each set of affirmations would be different from the start and as a consequence no contradiction at all would be possible (Denzinger 2109).

Here, I can only take up the question of the relation between Zen and Christian affirmation.

He shows how they adopted what our November 2010 editorial depicted as the Indo - Greek epistemological affirmation of tension between physical sensation and spiritual reflection.

When «The Gift of Salvation» speaks of «needlessly divisive disputes» between Roman Catholics and Evangelicals, it does not refer to the many weighty theological matters on which we still conscientiously disagree, such as sacramental theology, Marian devotion, purgatory, etc. «The Gift of Salvation» takes note of these matters, referring to them as «serious and persistent differences» which are «necessarily interrelated» with the affirmations we have made in common, and are thus future agenda items for us.

Through an almost mathematical use of the concept of infinity this dissimilarity between finite and infinite was perceived to smother any positive affirmation.

Whether a man has a right to make this affirmation, must be left to him, it is a question between him and the Eternal Being who is the object of faith whether in this respect he can hit upon an amicable compromise.

She wants to steer a middle course between «left» and «right,» but one wonders if her repeated affirmation that «the voice of the people is the voice of God» might be equally objectionable to both.

It makes sense, but it also highlights the difference between thoroughgoing adherence to egalitarianism and the affirmation that human beings are particularly valuable.

Between the Testaments the affirmations of it became convinced and unequivocal: «Sheol also shall give back that which it has received»; (The book of Enoch 51:1) «The earth shall restore those that are asleep in her, and so shall the dust those that dwell therein in silence.»

The central issue in the early debates between Fundamentalists and Modernists was on the question whether the gospel should emphasize as the essence of the gospel, deliverance of the humans from sinfulness or affirmation of the human vocation to creativity and cooperation with God in recreating nature and society according to the purpose of God.

In any event, and with all respect to a distinguished scholar - cardinal who has been kind enough to praise my own work on John Paul II and from whose books I have profited over the years, it does seem to me that Cardinal Kasper's analogy between his proposal on Holy Communion for the divorced and civilly remarried, and the development of Catholic self - understanding that led to Vatican II's affirmation of religious freedom, just doesn't work.

That path required reform - through - retrieval, the recovery of an element of the tradition of which the Church had lost sight: namely, Pope Gelasius's distinction between, and affirmation of, «two authorities» in the world that should not be thought identical, or even too closely enmeshed with each other (a point underscored by Gregory VII in the Investitute Controversy).

Underneath man's quest for an ethical way of life Schweitzer sees a struggle which has not been sufficiently recognized, that between world - affirmation and world negation.

The relation here between the renaissance affirmation of human creativity and the reformation with its reliance on grace presents a complex and baffling problem.

The second position appeals to those whom I shall call «sufferers,» people who are acutely conscious of the scandalous gap between Christian affirmations and the behavior of our society.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

And maybe that's the difference between the Principles of a Good Marriage and the real grit of living into a lifelong love affair: principles may be useful and helpful, but this is more than a performance, more than a checklist, more than a carefully negotiated list of behaviours and affirmations and role fulfillment and decisions.

Love is just when it meets three criteria: «it is a true response to the reality of the beloved, a genuine union between the one who loves and the one loved, and an accurate and adequate affective affirmation of the loved.»