To me, the most significant single point is that for people today «sacred meaning does not derive from a rooted concept supported
by common tradition and institutions; rather, meaning is located in the unfolding of one's own life.»
The real problem ultimately comes down to the culture — the group of people and interests tied together
by common traditions, work styles, group - think and behaviors.
Not exact matches
It is a Western writing, Hellenistic, probably Roman; obviously written in Greek, and not, I believe, the translation of a completed work in a Semitic tongue; and yet resting back upon
traditions that were certainly far older than its own date, undoubtedly Palestinian in origin, and circulating originally in the Aramaic language spoken
by the
common people of Galilee and Judea in the days of our Lord.
By learning the language of the other, Christians might just find the
common language of the
Tradition grounded in Scripture.
That a congregation is constituted
by enacting a more broadly and ecumenically practiced worship that generates a distinctive social space implies study of what that space is and how it is formed: What are the varieties of the shape and content of the
common lives of Christian congregations now, cross-culturally and globally (synchronic inquiry); how do congregations characteristically define who they are and what their larger social and natural contexts are; how do they characteristically define what they ought to be doing as congregations; how have they defined who they are and what they ought to do historically (diachronic study); how is the social form of their
common life nurtured and corrected in liturgy, pastoral caring, preaching, education, maintenance of property, service to neighbors; what is the role of scripture in all this, the role of
traditions of theology, and the role of
traditions of worship?
The
tradition has been appealed to
by journalists and politicians, as if it were
common knowledge, as a basis for making (or denying) the claim that the war in the Persian Gulf should go on.
A notable departure has occurred at the Claremont Colleges where, for several years, the three main religious
traditions have been expressed in simultaneous «opening exercises» in separate locations, which are then followed
by a
common interfaith experience, with Jewish, Catholic and Protestant speakers in alternate years.
For this
tradition a linguistic sentence is regarded as a sign of a relatively high level of complexity sharing certain
common features with more primitive signs interpreted
by lower forms of life.
It is therefore possible to say that, within the
common tradition, the notions of authority, power, and liberty are linked
by moral as well as logical and practical bonds.
Authority, in all the churches, must give such an account of itself
by reference to those sources that enshrine the heritage of the community and, in like manner, those under authority are required
by the inner logic of the
common tradition to examine the functioning of the authority and challenge it if, in its use of power, it steps outside the aforementioned «circle of permissibility.»
It suggests, I believe, that within the
common tradition, authority is understood as a way of making power responsible to a standard that is shared both
by one who has authority and
by those over whom it is exercised.
Special revelations — the only sort recognized
by this kind of theology — have always needed to be checked
by some more general frame of reference: the written Scriptures coolly and historically studied, the
tradition and
common experience of the church, and the still more general experiences and tested beliefs of mankind.
The wording of the presbyter's remark leaves open the question of Mark's use of other sources than Peter, whose «interpreter» he was: sources, or
traditions, in circulation among the Christians in Rome no doubt from the first founding of the church in that community, long before Paul's arrival and perhaps some time before Peter's coming; and also, no doubt,
traditions that were added to the
common stock
by every believer who came to Rome from Palestine.
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].
If sufficiently original, human response may shape the
common culture inherited
by our fellows, for every
tradition blindly received originally had its purpose and justification, however feeble that might have been.
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.
On the other hand, if you do not accept these qualities of history and are free to transcend the limitations of
tradition and disregard the counsels of ancient wisdom, your social inventiveness is limited, if it is limited at all,
by nothing but elemental
common sense and
common prudence.
Taking a page out of the First Things playbook, Jackson urges Muslim Americans to «articulate the practical benefits of the rules of Islamic law in terms that gain them recognition
by society at large,» something that can be done
by drawing on the Islamic
tradition of practical reasoning that has family resemblances to the Catholic use of natural law and Protestant analysis of «
common grace.»
What he sought was ecclesial density, a «density» characterized
by an intensity of
common teaching, worship vibrancy, the confidence of a
tradition extending to the very beginnings of the Church, and the welcomed contention of many voices around and within all of it as each yet seeks better to understand the core, foundational truths that God is triune and Christ is fully God and fully human.
Two especially timely corrections have to do with
common tropes in popular writings following the attacks of 9/11: the first, one that seeks to diminish the importance of Wahhabism as a remote Bedouin
tradition that only gained power through the successes of the Al Sa`ud, and the second, one that seeks to amplify the importance of Wahhabism
by equating it with Al - Qa «ida's ideology.
It is written
by a Ceylonese anthropologist, Gananath Obeyesekere, and is one of the best explanations available of the relation between Buddhism and the customs of the country; it presents the Buddhism of the
common people, not the Buddhism of the books: «The Great
Tradition and the Little in the Perspective of Sinhalese Buddhism,» The Journal of Asian Studies, February 1963.
Moreover, the premises of freedom within the scientific
tradition imply wider freedoms; a culture which believes in the universality of truth and shares a
common dedication to it will encourage freedom of discussion, rather than the settlement of arguments
by force.
For believers, the Bible's unity demonstrates not only that scores of human authors were heirs of a
common tradition, but that each of them was guided through life and inspired to write
by the same God.
BTW: Natural law political theory, English
common law, all of western
tradition of course are heavily influenced
by Christianity.
P (for the characteristic priestly perspective), the latest process of collection to attain a fixed form, also draws from the
common mine of
tradition until its development was arrested in the fifth century when it was combined with JE, probably
by the same continuing community of priests who formed it.
By contradistinction, most African
traditions have a deeply rooted sense of reality, of what is concrete, and their aspirations, we would argue, are healthy and born of
common sense.
So also «P,» the latest process of collection to attain fixed proportions, draws from the
common mine of
tradition, broad and deep, until its own fluidity is arrested when it is combined, probably
by the same continuing community of priests who formed it, with «JE.»
And yet in the jurisdictional struggle between church courts and
common law courts Coke not only claimed the latter's superiority but justified the claim
by reference to
common law
tradition.20 In so doing he effectively sided with Puritanism in its struggle against Anglican traditionalism.
There was in the years from perhaps the seventh century B.C. the beginning of reflection
by non-Brahmins and in particular
by men and women of the Kshatriya or warrior - ruler caste concerning the great questions of God, the world, and man's origin and final destiny, and Gautama himself was, according to
tradition, of that class, and was not out of character in seeking the way out of the round of rebirth, which
by his time had become a matter of
common belief.
A
common morality is supported
by a mythical
tradition, which perpetuates both value - attitudes and specific behavioural recommendations.
But this close resemblance of the three Synoptic Gospels to one another, not only in the character of the
tradition but to a large extent in the text as well, is not to be explained solely
by their partnership in a
common stock of
tradition.
I also have forthcoming articles, which discuss the classical debates around the role of ideas in social change in the
tradition of the Left and sketch an alternative approach that is critical towards determinism — the idea that human agency can be predicted
by external material forces — but avoids falling into the
common idealist trap when one tries to rehabilitate human agency.
This aristocratic
tradition of republicanism understands the greatest threat to liberty to be posed
by the ignorant, jealous and capricious
common citizens of republics rather than the wise, prudent and virtuous (read, rich) «best men» of such republics.
It's bound to fail, just ask the Church how successful they were in trying to maintain power
by keeping their books and
traditions in a language other than that of the
common vernacular.
There is much
common ground, too, with the ideas for «community - wealth building» being developed very concretely
by the Democracy Collaborative in the US, though there is a stronger emphasis in their work on the need to root capital in specific places than one usually finds in the alternative liberal
tradition.
United
by monarchy, history, language, heritage and political
tradition, we have much more in
common with, say, a Canberran or a Torontonian than we do with an Athenian or a Roman.
Chaired
by Governor George Pataki, Revere America is dedicated to advancing
common sense public policies rooted in our
traditions of freedom and free markets that will once again make America secure and prosperous for generations to come.
Aran constitutes in Catalonia a national reality with its own personality and differentiated, based in the fact that the Aranese community has a
common, shared and
common language and culture with the rest of Occitania, and, at the same time, an ancient
tradition of self - government firmly defended
by the Aranese over time.
It is
common knowledge that it is the deep hatred for Nkrumah
by the UP
Tradition, that is making the Akufo - Addo led NPP, engage in these senseless attempts to re-write the history of Ghana, and make J.B. Danquah look more important than Osagyefo Dr. Kwame Nkrumah.
The yoga practiced
by most Americans today has little in
common with the ancient
tradition, but that doesn't mean you should throw away your mat and leggings.
They attribute Napa's higher environmental burden in part to its
tradition of harvesting grapes
by hand, which requires more equipment hours than does machine harvesting, and the
common practice of reducing the number of grapes on each vine to control sugar content and boost flavor.
Located in the beautiful Willamette Valley, the Eugene Chapter, WESTON A. PRICE FOUNDATION ® is composed of people who share a
common interest in nutrient dense food and the nutritional principals of the Weston A. Price Foundation, as described in the Wise
Traditions Journal, and the book Nourishing
Traditions by Sally Fallon and Mary Enig.
People are so indoctrinated
by superficial science that they forget
common sense and
traditions.
Orleans, MA About Blog The Community of Jesus is an ecumenical Christian community in the Benedictine monastic
tradition whose mission is to be a faithful witness to the Gospel of Jesus Christ, and
by the inspiration of the Holy Spirit, to glorify God through worship, the
common life, and the creative arts.
Show her that you care about her
by taking an interest in
common cultural practices and
traditions.
Orleans, MA About Blog The Community of Jesus is an ecumenical Christian community in the Benedictine monastic
tradition whose mission is to be a faithful witness to the Gospel of Jesus Christ, and
by the inspiration of the Holy Spirit, to glorify God through worship, the
common life, and the creative arts.
● SIGNATURE MOVE,
by Jennifer Reeder, finds
common ground between a closeted Muslim lawyer (Fawzia Mirza) and a free - spirited Chicana bookstore owner in this heartfelt and funny film about how modern romance can arise from a path steeped in
tradition.
Though these «Anabaptists of American education,» as I called parents who have opted for home - based schooling in The Dissenting
Tradition in American Education, are certainly an increasingly diverse lot, they are united
by a
common commitment to the proposition that parents, not the state, have the primary right and responsibility to direct the upbringing and education of their children.
«Learning to live together,
by developing an understanding of others and their history,
traditions and spiritual values and, on this basis, creating a new spirit which, guided
by recognition of our growing interdependence and
common analysis of these risks and challenges of the future, would induce people to implement
common projects or to manage the inevitable conflicts in an intelligent and peaceful way» (Delors et al., 1996, p. 22).
Beyond those
common strands, though, the curriculum for teacher preparation «has been largely driven
by ideology and
tradition, rather than empirical knowledge and investigation.