Sentences with phrase «by cultures and traditions»

Unique patterns inspired by cultures and traditions always intrigued me, so I fell in love with this apsara maxi dress right away.

There is a clash between our perception of reality shaped by our theology and that shaped by our culture and traditions.

By our culture and tradition, the king rules on behalf of the gods and is therefore accountable not just to men but to the gods as well for good governance and sustenance of the legacies of the past 50 kings before you.

Harmony and well being for the mind, body and spirit, inspired by the culture and traditions of Hawaii, brought to you with Aloha.

Animated by the culture and tradition of Thailand, the luxury Phuket resort is a place of incomparable serenity, where days of peaceful relaxation, wellness and innovative dining unfold among elegant wooden pavilions

Not exact matches

While it is encouraging to see the high level of support from Chinese companies, for whatever reason, the unfortunate truth is that not all leading domestic Chinese companies are able to serve the one belt, one road as they are constrained by traditions, culture, and language barriers.

Or... you can put asside your prophecies of doom & gloom, praying and hoping for God to smite all the yellow, black & brown people who don't believe the way you do anyway, and attempt to make peace with your neighbors, not by converting them at swordpoint, but accepting them and learning about their cultures and traditions and give them as much respect as you want them to show you.

An entire people was mesmerized by the rupture of a culture and a tradition that were entitled to be called the best in Western civilization but that ended up as the worst ever in Western civilization.

Instead of accommodating its usage» and so its ideas and assumptions» a translation of Holy Scripture should serve the end of conversion by employing principles that recognize Christianity as its own culture with its own language and practices, raising readers up and rooting them in a rich tradition of translation, transforming them through the creative rationality, beauty, goodness, and truth reflective of the triune God who speaks his Word.

Especially encouraging is the renewed Christian urgency in reappropriating the Jewish shape of Christianity and the emergence of a new generation of Jewish intellectual leadership prepared to argue for a culture firmly secured by the Judeo - Christian tradition.

The Jewish scholar Joseph Klausner, for example, holds that the Pharisees and Sadducees were justified in their attacks on Jesus because he imperiled Jewish culture at its foundations, and that by ignoring everything that belongs to wholesome social life he undercut the work of centuries.2 Others within the Christian tradition have felt considerable uneasiness lest the words of Jesus about nonresistance imperil the civil power of the State, or his words about having no anxiety for food or drink or other material possessions curtail an economic motivation essential to society.

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

«In time we will rediscover prayer as the invisible centre and foundation of culture... and from that centre will be born a new civilization... a Christendom, but distinguished from the old Christendom not least by the fact that it will be shaped by many religious traditions.»

Every church has a dominant culture deeply influenced by the traditions and expectations of the dominant group and leaders in the church.

In these last years, scarred by AIDS, by the dominant culture of greed and violence, and by personal loss and pain, I have come to see more distinctly the vital link between the healing process (traditionally the prerogative of religious and medical traditions) and the work of liberation (assumed to be the business of revolutionary movements for justice).

In these last years scarred by AIDS, by the dominant culture of greed and violence, and by personal loss and pain, the author has come to see more distinctly the vital link between the healing process (traditionally the prerogative of religious and medical traditions) and the work of liberation (assumed to be the business of revolutionary movements for justice).

«Respect for authority, tradition, station, and education eroded,» writes Hatch, and as a result, «American Protestantism has been skewed away from central ecclesiastical institutions and high culture; it has been pushed and pulled into its present shape by a democratic or populist orientation.»

We must move beyond the humanistic ideals that have shaped our cultural traditions and invent, or reinvent, a sustainable human culture by descending into our instinctive resources.

At this time we all need to face the strong claims on our attention made by other cultures and by the other, subjugated, forgotten and marginalized traditions in Western culture itself.

Most, perhaps all, cultures and religious traditions have some version of the problem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipotent God.

Educators and other representatives of culture vigorously defend these traditions against any criticisms by what remains of the older Western culture of civility, order, and restraint.

For all the difficulty of understanding his thought, he can be more readily grasped and appreciated by Western man than can, for example, Oriental thought, because Whitehead's thought is built upon what is already familiar to us in our own Western culture and tradition.

So Muslims in the U.S. should expect respect and kindness, but there must be limits to how much we alter society which is bound together by traditions and culture.

If Christians can preserve some institutions capable of conveying the Christian message to the world once this happens, then culture may once again be reinvigorated by the tradition it today shuns and rejects.

Not in the form of some «how to» guide or some «five step» program, but, first and foremost, by way of metaphor: «If the state of contemporary Catholic literary culture can best be conveyed by the image of a crumbling, old, immigrant neighborhood, then let me suggest that it is time for Catholic writers and intellectuals to leave the homogeneous, characterless suburbs of the imagination, and move back to the big city — where we can renovate these remarkable districts which have such grace and personality, such strength and tradition.»

The leading figures of liberal Catholicism were people deeply and permanently rooted in the Catholic tradition who were, nevertheless, also deeply at home in cultures shaped by the Enlightenment.

We must remember that by the beginning of the second century a wide rift had opened up between Jew and Christian, and Christianity was primarily spreading among the Gentiles, to whom the traditions of ancient Israel were foreign, and who, on the other hand, were mostly Greek - speaking and immersed in Hellenistic culture.

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.

By strenuously insisting on the transcendence and integrity of the divine object, he tried to liberate theology from its bondage to philosophy, bourgeois culture and church tradition.

• «The enormous progress of science and technology must be harmonised with a culture nourished by classical studies according to various traditions» (56).

In both cases individual members may exercise some dominance over others, in particular by altering the patterns guiding further growth and development, but the social coordination stems from basic patterns embodied in the genetic makeup of the plant cells and in the laws and traditions of human culture.

And Western culture has been so influenced by the biblical tradition that «humanitarianism» in any form may owe a greater debt to Christianity than it recognizes.

In the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditions.

The USA and the rest of the Western nations are predominantly shaped by Christian values and worldviews, the Middle East and Central Asia by Islamic traditions and cultures, and Israel and Jews living in USA by Jewish values and traditions.

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.»

None of us are so untouched by the biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them by the impact of biblical faith and doctrinal traditions on our culture and language.

Religious leaders, I think, face alternatives not easily reconciled: to try to form communities in which biblical imagery and ideas provide an alternative vision to our cultural ones, or to engage in a process of mutual critique, edification, correction and revision of frameworks that are informed both by our religious traditions and by the sciences and culture.

We find ourselves with not only more than two primary cultures and traditions trying to live in harmony, but there is an extensive history of pain caused by racism in our country.

A century ago, T. S. Eliot presented the image of a self - organizing literary culture in «Tradition and the Individual Talent,» one in which «[t] he existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them,» which alters «the whole existing order... if ever so slightly.»

Emboldened by the pope's overt approval of his regime, made manifest in their meeting in Rome this past spring, the octogenarian dictator boasted: «We have founded an equitable society with social justice and extensive access to culture, attached to traditions and to the most advanced ideas of Cuba, Latin America, the Caribbean and the world.»

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

To understand is always to understand in some cultural context, in terms provided by the culture's conventional practices and traditions.

In this method of examining a particular religious tradition, stress was laid upon determining what social needs were being met through religious beliefs and practices by a culture at a particular point in its history.

The weakness of a critical socialist tradition in America can not be explained altogether by the success of capitalism or the repression of socialism but is in part due to those features of American culture and American myth that we have been examining.1

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.

But even our notion of what constitutes «biblical principles» is selective and profoundly affected by our culture, our tradition, our projections, our experience, and our biases.

One can logically assume by FAITH that «GOD IS» and still be a-religious, thus holding no adherence to any particular «Religious Tradition, Creed or Culture».

The openness of the civic culture has depended on the fact that these groups and traditions have functioned as teachers of virtue and morality, sustaining by their various lights a general predisposition toward acting well.

In the second lecture I looked at what happens when people simply drift away from Jesus into the wider Western culture, the option of Gautama, the Buddha, and the alternatives offered by the other Abrahamic traditions.

Benedict on faith, reason, and culture; the president of the Catholic University of America, John Garvey, on the Catholic university; the poet Paul Mariani on the Catholic imagination; and Robert Imbelli on the Catholic intellectual tradition are among the writings that can be found in C21 Resources, an occasional magazine published by the Church in the 21st Century Center at Boston College.