Sentences with phrase «by long tradition»

Our approach to health is informed by the long tradition of herbal medicine as well as the latest scientific research.

They attack his title hoping we won't notice that every British Viscount has a right and by long tradition is called «Lord.»

«The origin of these climatic trends... is a difficult subject: by long tradition the happy hunting ground for robust speculation, it suffers because so few can separate fact from fancy.»

By long tradition the happy hunting ground for robust speculation, it suffers much because so few can separate fact from fiction».

Her portraits are informed by the long tradition of portraiture in western art history, the more recent pin - up images of the 1960's and 70's, and by her own mother, a former model, who often models for Thomas.

James Prosek's practice is inspired by the long tradition in art history of depicting nature — starting with paintings of animals deep within the caves of Lascaux and Altamira to detailed drawings of animals by Albrecht Dürer.

«What we can read now is predetermined by a long tradition of what has been considered great literature,» he added.

The type of attention to day - to - day operations of the county as well as how departments could operate and interact with one another better, by the executive, himself is pre-empted by long tradition.

Shayne Gallo had called Salzmann into the office for an explanation of his payroll records, which by long tradition were kept by the chief.

The Lutheran Protestantism which was dominant on the Continent of Europe by long tradition accorded more power to the state than did much of Anglo - Saxon Protestantism and limited the areas in which the Christian spirit might impel individuals, as Christians, to take the initiative.

By long tradition the schools are deliberately responsive to the claims of truth and of other ideals of excellence.

Not exact matches

About Fossil of the Day awards: The Fossil of the Day is a long - standing tradition in the UN climate talks and is voted on and awarded by Climate Action Network International, an international network of over 850 civil society organizations.

Yet you do not see the narrow path you have been led down by simple dint of «tradition» and other long - standing violations of the Constltution merely because most Christians support this sort of thing.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

But it is a tradition lost to the waxing and waning of time, no longer marked by the daughters of the Abrahamic faiths.

What is he allowed himself to be crucified (by not commanding or otherwise organizing a political kingdom or other form of resistance) because he knew from stories and other traditions (or even the Jewish tradition) that a prophet / king is only understood for so long and gradually the religion that spawns from that individual corrupts into something that the prophet never would have wanted.

Thus, these monks are continuing a long line of false religions and traditions that will be dealt with by God just before the battle of Armageddon (Rev 16:14, 16), as seen at Revelation 18.

Old cultural traditions have been obliterated by communism; Christianity provides a compelling and compassionate alternative to the hollowness of the regime's materialism; and unlike Europe, which has largely rejected its Christian heritage in a decades - long spasm of anti-clericalism, «Christianity» in China rings up «modern» and «humane,» rather than «pre-modern» and «inhumane.»

No wonder some don't believe it works and have a hard time trusting when those with long term sobriety don't follow the traditions put forth by Bill W. and others.

The English tradition of religious toleration, which is the source of our legal ideal of the free exercise of religion, arose in the wake of long and bloody religious wars to secure some peace among conflicting sects by keeping individual belief out of the state's reach.

Yet even a modest familiarity with the Scholastic tradition may lead one to wonder how many of the proposals offered as needed trinitarian novelties, here and elsewhere, have already been scrutinized, and perhaps found wanting, by the long departed inhabitants of that mostly uncharted land.

«For early Christianity Scripture is no longer just what is written, nor is it just tradition; it is the dynamic and divinely determined declaration of God which speaks of His whole rule and therefore of His destroying and new creating, and which reaches its climax in the revelation of Christ and the revelation of the Spirit by the risen Lord... The full revelation in Christ and the Spirit is more than what is written» (TDNT I: 761).

Tradition is no longer a taboo word and traditional forms of prayer are once more being rediscovered and recognised as a treasure store and a priceless patrimony handed on to us by the saints of God across the ages.

The interests of the individual patient have long been guarded by the tenets of the Hippocratic tradition, which balance patient autonomy and physician beneficence.

We are heirs of a long tradition of piety, but by fifty years ago, that form of spirituality had gone dry.

If Heidegger was right — and he was — in saying that there was always a nihilistic core to the Western philosophical tradition, the withdrawal of Christianity leaves nothing but that core behind, for the gospel long ago stripped away both the deceits and the glories that had concealed it; and so philosophy becomes, almost by force of habit, explicit nihilism.

Unfettered by older Pentecostal history and traditions, these new sects attract experience - hungry charismatics who long for fresh spiritual encounters and who often mistrust institutional church ties.

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

Any society in history will need structures which balance enhancement of freedom and self - determination with checks on it by long - established legal and moral traditions of keeping power in the service of order and mutual responsibility, as well as creation of new structures of public morality.

A tradition may be altered or distorted in the course of long transmission by word of mouth.

Such a theological and ecclesiological position has a long cultural heritage in Christian tradition, but it must not imperialize Biblical interpretation by becoming the sole authoritative stance from which the Biblical witness is read.

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.

The intellectual tradition of the Sophists (alike criticized by the loyal Erasmus and the exiled Luther), along with other elements of church tradition, had drifted so far that it no longer convincingly centered on that which was revealed.

The mythological trappings have long since been conceded by most serious theologians inside and outside these traditions.

Persons were no longer bound by the constraints of family, community or tradition, but instead were free to be artists of their own lives.

This stands in a long tradition of court rulings that public education should accommodate religiously based objections, often raised by Jewish or Jehovah's Witness parents.

If Russia's neighbors were Canada and Mexico, rather than Germany, China, Turkey, and Poland, and if its other flanks were guarded by thousands of miles of open ocean, it might have free institutions and long traditions of free speech and the rule of law.

We are steadily learning the debt of Greece to the Orient; and although no serious person could deny the opposite influence so long affirmed, still the greatness and the long course of oriental thought, in the full tradition of which Ecelesiastes stood, render it wiser to recognize that in his mental furnishing he was a thorough Jew, though it is undeniable that his thought was stimulated and, in some regards, shaped by the speculation of the West.

He does not want to be tied down by too little money, or too long hours of work, or too constricting traditions.

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).

First, by the time it was formally adopted there was a long - standing tradition of worshipping Christ.

He stood at the juncture of traditions from a long past, and as a thoughtful and concerned man of his times he could hardly fail to be familiar with and influenced by them.

Indeed, it was only by virtue of his profound debt to the long Hebrew tradition in our Western culture that Wordsworth was able to rise to such concepts.

With feminist theologians and advocates of creation centered spirituality, mutually transformed by the encounter with the new physics and the new biology, process theologians have sought a vision of the relational matrix of creativity, and to learn from the wisdom of the earth and the embodiment of that wisdom in the all too long suppressed and neglected traditions of women, blacks, Hispanics, Native Americans, of Africa and Asia.

They found their authority in the law of Moses, and cited for its interpretation «the tradition of the elders» (Mk 7:3, 5; Mt 15:2; cf. Mk 7:4, 8, 9, 13; Mt 15:3, 6), a long chain of pronouncements by a succession of leaders going back to Ezra.

Writing at a time when the signs of globalization were not nearly as obvious as they are today, he foresaw a process he called «planetization», by which «peoples and civilizations reach such a degree either of frontier con - tact or economic interdependence or psychic communion that they can no longer develop save by the interpenetration of one another».3 Teilhard de Chardin wholly identified with the traditions of the Christian west, yet his visionary mind was able to lift the Christian themes and symbols out of their traditional usage and re-interpret them.

The artist, therefore, no longer was permitted to contribute to religious imagination by the creative work of painting and found himself limited to illustrating the «complete» statement of the religious traditions contained in confessions and in creeds.

We Jews should be strengthened in our identity by appreciating how much our Torah and tradition have partially influenced Christianity, and that many Christians now at long last appreciate that influence, and even want more of it.

By «spoken word» we refer not only to the long oral tradition back of the texts of Scripture, but the word spoken in the proclamation of the church today.

His book, The Sense of Injustice, shows how legal terms for human relationships have been won painfully and slowly out of long experience, guided by the religious tradition.