Sentences with phrase «between sacred»

«Prayer for the Black Madonna» is the third installment of the Hirshhorn's acclaimed «Processions» series organized by Theaster Gates, featuring collaborative performances that introduce unexpected and unexplored connections between sacred music, African and African American culture and history, theater, world dance, and chant.

The collaborative performances engage «unexpected and unexplored connections between sacred music, African and African American culture and history, theater, world dance and chant.»

Instead, he returned time and again to certain underlying themes — the shapes lurking underneath the carpet, as it were — including repressed childhood memories, disjunctions between selfhood and social structures as well as fault lines between the sacred and the profane.

In Aqua Regalia Faith47 explores the dichotomy between the sacred and the mundane by presenting a new and multidisciplinary body of work created for the occasion using ink, graphite and oil paint as well as mixed media collages that uses findings the artist has collected in various countries.

«Volleying between the sacred and the secular, Leonardo Benzant mines a deep well of personal experiences and international artistic vocabularies.

His paintings force extreme tension between the sacred and the profane, creating stunning works by way of indelicate techniques.

[G] iven the absolute rift that had opened between the sacred and the secular, the modern artist was obviously faced with the necessity to chose between one mode of expression and the other.

Through a series of hand - drawn pencil lines, filled in with delicate layers of color, like Mondrian, she successfully clustered together the most basic and crucial possibilities for the grid as juncture between the sacred and the secular, flattening this polarity (and antagonism) and creating a new way to contain both in harmonious balance.

While his early works were predominantly abstract, involving intricate patterns and colors, he has since developed a signature figurative style that bridges the gap between the sacred and the profane, and by extension, between high art and popular culture.

Although the value of these somewhat rickety barriers may appear above all symbolic, their presence is a source of friction and conflict; they delineate a clear cut boundary between the sacred and the everyday.

He quickly gained notoriety in the international art world for work that collapsed the divide between the sacred and the profane, taking aesthetic inspiration from his African heritage (Ofili's parents emigrated to London from Nigera) as well as the European branch of African culture as filtered through centuries of colonialism and subjugation: gangster rap, blacksploitation movies, the caricature of the «black pimp,» and so on.

Instigating a play between the sacred and the secular, Thomas» Lightsaber (Diamond)(2012) possesses a detached elegance and formal sophistication, its cool colors and spatial abstractions suggesting some recovered relic — an old church window, or the decorative panes of a renovated brownstone.

Complementing the exhibition are works with themes of mapping, globalism, hybridity, cultural identity, and the tension between sacred and secular.

The Hirshhorn Museum announced Theaster Gates is curating a series of four performances at the Washington, D.C., museum that «will introduce unexpected and unexplored connections between sacred music, African and African American culture and history, theater, world dance and chant.»

Instead, he returned time and again to certain underlying themes — the shapes lurking underneath the carpet, as it were — including repressed memories, disjunctions between selfhood and social structures as well as fault lines between the sacred and the profane.

The divide between the sacred and the secular can be arbitrary.

There is almost no difference in the book between the sacred and the profane.

Additional comments made by the author himself indicate virtually no knowledge of the structure of medieval European society, or of the relationship between sacred and secular learning, and include a condemnation which even readers who are not anxious to return to the Middle Ages may regard as rather extreme: «the suppression of scientific thought by the medieval Church represents one of the blackest periods of human history».

When Graham began his crusades, he navigated the new cultural divide between the sacred and the secular deftly — preaching an old fashioned Gospel in new and innovative ways.

Hence there exists a close connection and communication between sacred tradition and Sacred Scripture.

For Burke, the movement between the sacred and the profane was simply a transition from one form of ecstasy to another.

What was needed in the debates over music during the 1950s and 1960s was a broader theological vision that could help the Cooke's and Lewis's of the world understand the continuity between the sacred and the profane in terms of the shaping and orientation of human desire.

It demarcated a boundary between the sacred and the profane and thereby created a sheltered place in which the encounter between human beings and the divine (which is the mystery of being in its most eminent and compelling splendor) could occur.

for example i don't draw a line between sacred and secular, etc... so these are just habitual categories that i pulled out of a hat to make a point.

The boundary between sacred and secular has repeatedly been blurred or transgressed.

What boundaries have we created between sacred and secular that need to be erased?

Yeas loved the cartoon, and at a deeper level the consideration of compatibility between the sacred and the secular or otherwise.

I'm usually at least gentle pleased by your cartoons, but your comment presents interesting contrasts... between sacred and secular, I get - but between religion and pagan?

Alexander no divide between the sacred and secular, between the subjects of, for instance, unisex fashions and baptismal grace.

Should there be a distinction between sacred and secular art?

For Christians, the distinction between the sacred and the secular comes straight from Scripture.

The border between the sacred and profane was deliberately made uncertain and porous.

But the perusal of the total plot does not support a distinction between sacred and profane events.

In 2012 the lines between the sacred and the profane will get even more blurry: Scientists will religiously maintain their search for the elusive God particle (they won't find it); evangelical sports superhero and Denver Bronco quarterback Tim Tebow will continue to be both an inspiration to the faithful and an object of scorn to skeptics (he will be watching, not playing in, the Super Bowl); at least one well - known religious leader or leading religious politician will be brought down by a sex scandal (let's hope all our leaders have learned a lesson from former Rep. Anthony Weiner and stay away from sexting); and the «nones» - those who don't identify with one religion - will grow even more numerous and find religious meanings in unexpected places (what TV show will become this season's «Lost»?)

If Christian truth claims are to be readmitted to public discourse, it is necessary to overcome the artificial dichotomies between sacred and secular, between faith and reason.

«It seems to me that most evangelical congregations make a sharp divide between the sacred and secular realms,» says Lindsay, «so that church is the last context where you'll see women in ordained roles.»

All societies, even the religious ones of the high Middle Ages or of Calvin's Geneva or of the Puritan pilgrims, distinguish between sacred and profane.

The Puritan meetinghouses very consciously dissolved the barrier between sacred and secular, and demonstrated for us that it is beauty, authenticity and hospitality, not a particular style, that are the metaphors of the sacred.

In Luther's abolition of the boundary between the sacred and the secular, we have the conceptual framework for seeing the beautiful in the ordinary.

There was no sense of a division between the sacred and the secular, for everything was caught up in and blessed by the church.

Muslims traditionally do not make a distinction between the sacred and the secular.

A committed Christian might well say the same, but, in the West, secular society has made a distinction between the sacred and the profane.

There is a schism between the sacred and the secular in all of our modern minds.»

there exists a close connection and communication between sacred tradition and sacred Scripture.

The basic conviction was that of a legitimate distinction between sacred and secular: between things which by nature and circumstance belonged to God and through which he might be known, on the one hand, and those which belonged to the world and tended, therefore, to separate a man from God on the other.

Mark 7.15 is, therefore, completely without parallel in either rabbinic or sectarian Judaism, and, more than this, it completely denies a fundamental presupposition of Jewish religion: the distinction between the sacred and the secular.

And yet it was the most holy moment of our lives, the moment when I felt the line between the sacred and the secular of my life shatter once and for all.

Liturgy and laundry are the work of the people, according to Kathleen Norris, and now I can bear witness: the line between sacred work and secular work doesn't exist anymore when the Spirit lives and moves within us.

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).

Similar sentiments are heard today from «pastoral planners» who take their cues from Protestant megachurches in which creating a feeling of «ownership» on the part of the congregation, often by blurring the border between sacred and profane, is very much part of the marketing - and - retention strategy.