Sentences with phrase «by other traditions»

And «spirituality,» which was a kind of technical Roman Catholic term then, has become not only generally used by all Christians but used by other traditions as well.

Not exact matches

Others would argue that we should not open «sensitive» areas of our economy to companies controlled by a government that does not share democratic traditions as we interpret them.

The other part of me also knows that if you do believe by Scripture, tradition and your own internal barometer that homosexuality is a sin (let's say), then you are not going to wish to give the thumbs up to someone being on staff who is openly living that lifestyle.

This debate, as old as Plato's Phaedrus, is kept alive by Page Meets Stage, a New York arts event where two poets from the two traditions square off against each other.

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.

Paul and the Romans made the rumor of a crucifixion into a savior story by usurping other existing traditions, such as the Mithraic virgin birth, and death of the sun god Mithra.

The demographic breakdown between the two denominations is difficult to assess and varies by source, but a good approximation is that greater than 75 % of the world's Muslims are Sunni and 10 — 20 % are Shia, [1][2] with most Shias belonging to the Twelver tradition and the rest divided between several other groups.

They have also been influenced by the much - contested argument of Lynn White, Jr., and others that the classical Western theological tradition has proved ecologically problematic.

In other words, «liberalism» is used by these thinkers with a more inclusive meaning, according to which the tradition of political Liberalism dates back at least to the philosophy of John Locke and numbers Jeremy Bentham, John Stuart Mill, Adam Smith, Thomas Jefferson, Milton Friedman, and Reinhold Niebuhr among its spokesmen.

Now this Tradition lives on side - by - side with the Bible — each confirming the other... and of course, we still have our conscience!

Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

The Guardian: Prejudices about Islam will be shaken by this show The hajj, subject of a new exhibition at the British Museum, shows that a respect for other faiths is central to Muslim tradition.

Lutheran theology's antinomian tendency makes it perhaps more vulnerable than the other Reformation traditions in spite of the countervailing forces of its sociology and its doctrinal tradition, although here and there an older methodology, which understands that the Gospel does not negate the commandments, lives side by side with neo-Lutheranism and makes possible at least a tentative no to the likes of the task force.

the reminder that Orthodox theology continually refreshes its thinking by reference to the early Church Fathers, who were much concerned with the question of God's activity in the other sects and traditions and in the wisdom of humankind.

One part of Protestantism fragmented and hardened into a series of contradictory biblicistic positions; the other continued to meander beyond the limits of Scripture and tradition and, uncontrolled by any legitimately established teaching authority, to become a dogmatic and ethical free - for - all.

Hence, it is clear that Christianity is by no means the only tradition that can learn and grow in relation to others.

What is needed, however, so as to reassure the Eastern Orthodox is some mechanism whereby a pope who departs from Tradition by teaching error, or what may be construed as error, can be inhibited by a form of ecclesiastical enquiry or trial — as is the case with any other bishop in the Church.

«Motivated in large part by their religious traditions of protecting the vulnerable and serving «the least of these,» as Jesus instructed his followers to do in the Gospel of Matthew,» writes Eric Marrapodi, «World Relief and other Christian agencies like the Salvation Army are stepping up efforts and working with law enforcement to stem the flow of human trafficking, which includes sex trafficking and labor trafficking.»

Our «early traditions about Jesus» (to use the title of a little book by the late Professor Bethune - Baker) are not interested so much in what has been called the «biographical Jesus» as they are concerned with what Jesus did and said as he was remembered by those who believed him to be their Lord, the Risen Messiah, and who were therefore anxious to hand on to others what was remembered about him.

That means that the proposals inspired by the tradition of process theology are put forward in hopes of being found useful by those who have come to political theology in other ways.

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.

Upon the basis of Paul's teaching, taken alone, Christianity might possibly have foundered a century later in the rising sea of Gnosticism; possessing Mark's compilation of the historic traditions, later amplified by the other evangelists, the church held true to its course, steering with firm, unslackened grip upon the historic origins of its faith.

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.

This further suggests that, whilst we are primarily nourished spiritually by the scriptures and teachings of the community of which we are a member, we can find inspiration in the writings of other traditions.

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.

Thirdly, just as Christian scriptures are the gift of the Word of God offered by the Christian community as a record of its faith, so other scriptures can be considered also as a gift of the Word of God offered to Christians by members of other religious traditions.

There can be no doubt that what he takes over in his letter from a great philosophical tradition and from other pagan sources is included by him in this comprehensive concept of divine paideia, for if it were not so, he could not have used it for his purpose in order to convince the people of Corinth of the truth of his teachings.»

On the other hand, the full spiritual import of a religious ceremony, informed by text and tradition, eludes even the most devoted artist.

(Jude, vs. 20) One does not mean by this that other elements of the original tradition are not present in the New Testament's thought of holiness.

By learning the language of the other, Christians might just find the common language of the Tradition grounded in Scripture.

Throughout history, people have learned by oral tradition and from the stories of others.

While conversions between ecclesial traditions will always occur, the ecumenical movement is best served by those who combine a strong commitment to their own tradition with an openness toward others.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

In contrast, some other prayer forms — including those shaped by the formula of the acronym ACTS (adoration, confession, thanksgiving, supplication), so popular in some traditions — may serve to balance elements of prayer, but not necessarily in a way that helps us think about the flow or connections between the elements.

After a few years of wilderness wandering (you should expect that, by the way — look for the manna; look for the water from rock), I found myself in the Episcopal Church, which is no less riddled with conflict and shortcomings than any other Christian tradition, but which introduced me to the sacraments that have managed to sustain my ever - complicated, ever - faltering faith.

Other religious expressions and traditions were almost forced off the air totally by these (now) wealthy conservative Protestant organizations.

Though stimulated by an encounter with Zen, the speculations that follow go well beyond the perspective of Zen, though not necessarily beyond those of other, more theistic schools of Buddhism such as the Pure Land traditions.

If we are to speak of extremes — without pejorative intent — at the other end of the spectrum would be those services planned by administrators (whether presidents, deans or chaplains) which have survived as full - blown Christian liturgies expressing the theological tradition behind the institution's establishment.

Some of the sayings which he relates are ascribed to oral tradition by the Church Fathers; others are to be found in Gnostic sources which the Fathers quote.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

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).

And yet, even this limitation is not without its usefulness, for it can surely lead to the appreciative evaluation of other, non-Western expressions of the meaning and destiny of human existence without thereby relinquishing insights to be gained by attention to Christian history and tradition.

My own thoughts are occasioned by two essays I read recently: one by Avery Cardinal Dulles in a volume called Vatican II: Renewal Within Tradition and the other by Christopher J. Molloy, an essay titled «Subsistit In: Nonexclusive Identity or Full Identity?»

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

By the late 1790s the medieval tradition of ultramontanism was being revived by Joseph de Maistre and other French Catholic intellectualBy the late 1790s the medieval tradition of ultramontanism was being revived by Joseph de Maistre and other French Catholic intellectualby Joseph de Maistre and other French Catholic intellectuals.

cherishes the freedom to force other Americans to abide by your personal narrow - minded interpretation of a tradition whose origin you can not trace.

It was only ascribed as being written by him in later traditions... same with the other 4...

This learning may often be difficult, because each tradition may have formulated its primordial truths in ways that exclude the primordial truths thematized by the other.

If so, I applaud Schmidt and urge us to give his words further meaning by realizing that to understand our own tradition, we will need to see it in a comparative context which includes both ourselves and others.

Liberals, on the other hand, aim to increase women's power and expression by working within traditional contexts, rereading, redefining and reclaiming traditions in light of women's reality.