Sentences with phrase «by the christian tradition»

Our position is that he did not understand himself to be fulfilling the role of Messiah as understood either by his contemporaries or by Christian tradition.

He also toured the Church of the Holy Sepulchre, which by Christian tradition is where Jesus was crucified and the location of his tomb.

This dimension of Hellenism is an important source of much of our traditional dualisms, such as soul - body and the denigration of worldliness, which in part was adopted by the Christian tradition.

To be honest about this I would have to grant that the systematic framework we use is not ordinarily derived from a purely inductive examination of the Bible - it is given to us by the Christian tradition which we respect.

Christian spirituality is based on the teaching of Jesus, as known through the Scriptures, and interpreted by the Christian tradition, generally through the authority of the churches.

What is therefore necessary, according to Cobb, is a Christian natural theology: a coherent statement about the nature of reality that recognizes its interpretation of the facts to be decisively conditioned by the Christian tradition, yet remains content to rest its case upon purely philosophical criteria of truth.124 Cobb offers such a statement in his important book, A Christian Natural Theology.

He offers his work as a «first step toward reclaiming natural - law doctrine as an exegetical, and not solely philosophical, project» that is, «natural law» as understood by the Christian tradition prior to the modern reconfiguration of natural law.»

Whatever our future in the western world, it has already been partly shaped by the Christian tradition.

Our bodies are imbued with life energy or life force, (Qi or Chi in China, Ki in Japan, Prana in India and Tibet, Waken by the Lakotas, Orenda by the Iroquois, Megbe by the Ituri Pygmies, and The Holy Spirit by the Christian tradition) which connects us to universal life force or divine life energy.

Not exact matches

Early Christians wanted to convert pagans, Shaw said, but they were also fascinated by their traditions.

If you want a Christian resource on this, check out any book by Brad Young, a well known Christian authority on Hebrew, Jewish traditions, and Rabbinical teachings.

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.

The Christ was an invention of the Council of Nicea, who chose to make sense out of the Christian tradition by selecting books for the new Bible that endorsed the concept of Christ.

Such accusations were presented by the Roman Critic Celsus (citing Jewish traditions) in the 2nd century AD and of course, denied by Christian Apologists.

Thus he was part of the broad, humanistic, and stoic (and, later, Christian) tradition of the West — one that valued basic natural rights and was incessantly called into question by variations of utilitarian and utopian thinking.

This forged passage above is, by the way, where the evangelical tradition of «speaking in tongues,» the Appalachian tradition of snake handling and the Christian Science tradition of healing through «laying of hands» all come from — and it's a complete forgery.

Theology Without Boundaries: Encounters of Eastern Orthodoxy and Western Tradition by Carnegie Samuel Calian Westminster / John Knox Press, 130 pages, $ 14.99 paper Calian, President and Professor of Theology at Pittsburgh Theological Seminary (a Presbyterian school), has written a book intended to acquaint Western Christians with the ecumenical contribution of Eastern Christians.

Although he is an Orthodox Christian, Hart is not defending the Trinity, but simply «God,» as experienced and known by many religious traditions.

Touchstone provides a forum where Christians of various backgrounds — Protestant, Catholic, and Orthodox — can speak candidly with one another on the basis of a shared commitment to the Great Tradition of Christian faith as revealed in the Holy Scriptures and set forth in the classic creeds of the early church.The term «mere Christianity,» of course, was made famous by C. S. Lewis, whose book of that title is among the most influential religious volumes of the past one hundred years.

I have been enlightened by the life and wisdom of Gandhi, but I have not experienced intimacy with God through the Hindu Tradition, although I recognize that Krishna is a Christ figure and have no doubt that there are Hindus that have spiritually experienced the intimacy with God that I as a Christian have experienced.

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.

To appreciate the significance of Calvin's work ethic, it is necessary to understand the intense distaste with which the early Christian tradition, illustrated by the monastic writers, regarded work.

Only strategy Christians has to do is fight for what ever Tradition is going on for years by co-ordinating within the different Christian sects as well as DISPLAYING MORE NATIVITY SCEANS AROUND THE NEIGHBORING HOUSES OF ATHEIST FOLLOWERS especially near the leaders houses for for sure, yea I mean purely private property.

The problem of Christian faith may be complicated by the rise of secular rationalism, and Wesley was quick to repudiate its manifestations in his own time, but the basic problem of Christian faith, at least as perceived by the Wesleyan tradition, remains the same both before and after the Enlightenment.

Röpke's neoliberalism was founded on a Christian humanism: «My picture of man is fashioned by the spiritual heritage of classical and Christian tradition.

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.

By calling the unknown God (especially in the Judeo - Christian tradition) you are making some great leaps of logic that I don't think are justified.

Convoked by Pope John XXIII, the council engaged in a twofold movement of ressourcement (a return to the often - neglected sources of the Christian tradition) and aggiornamento (an updating of the church's life and doctrine in response to the times).

It is much less clear to me that this needs to be done by means of a sharp critique of the Platonically informed theologies of much of the Christian tradition.

One of the most significant essays in the volume, the concluding Christian reflection by George Lindbeck, helps us see precisely how the recognition of analogies and shared metaphors can in fact empower a community to live its own tradition more faithfully.

If and when it happens, we might even start baptizing people from alien backgrounds, as the early Christians did, and find our comfortable traditions shattered by the disconcerting presence of strangers in the faith — including Muslims, Buddhists or Hindus.

Nor should it surprise us that, when Christians judge all traditions by Christian norms, we confirm ourselves in the view that Christianity is best.

Our reformer ancestors would be appalled by some of the small traditions of joy and triumph that have crept into the Christian celebration of Pentecost.

Capitalism, in turn, creates the economic base on which may be built, with guidance from religion and democracy, a more humane society of the kind called for by both Christian and Jewish traditions.

His predominant theme is the rise of a liberal model of civilisation which he traces from Protestantism, with its «rejection of the normative significance of tradition in the field of Christian dogma» (p. 6), followed by the Enlightenment, which placed an absolute value on the individual.

What we might rather hope for, as Stanley Hauerwas suggests, are the discoveries of analogies between the traditions that might help Jews and Christians alike «survive in a world that is not constituted by the recognition much less the worship of our God.»

We tend to give preeminence to the evangelical tradition, large portions of which happen to be teachings the vast majority of Christians abide by.

«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.»

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

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.»

Ever since the publication in 1903 of Wilhelm Wrede's famous book on this subject, The Messianic Secret in the Gospels, scholars have been compelled to take seriously the thesis it set forth, namely, that the whole conception of the secret Messiahship is an intrusion into the tradition, either read into it by Mark or at a late pre-Marcan stage in the development of the tradition, and not really consonant with the story of Jesus as it was handed down in the earliest Christian circles.

It must be made quite clear that he who, not on the fringe of the christian mystical tradition but at its point of fullest development, was able without imprudence to engage in this formidable battle with matter had prepared himself for it by the most rigorous asceticism: first, in childhood and youth, the asceticism of an unwavering fidelity to the christian ideal; later, that of a careful and constant obedience to the exigencies of a vocation which would lead him on without respite up the steeply climbing road to perfection till he came to that solitude which he himself described: «he would henceforth be for ever a stranger..., he would inevitably speak henceforth in an incomprehensible tongue, he whom the Lord had drawn to follow the road of fire.»

One of the most important steps in the development of primitive Christian doctrine, and by far the most important for the tradition embodied in Mark and the Synoptics, took place when Jesus was identified with this celestial figure of apocalyptic expectation.

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.

Many of the major models for the relationship between God and the world in the Judeo - Christian tradition are ones that emphasize the transcendence of God and the distance between God and the world: God as king with the world as his realm, God as potter who creates the cosmos by molding it, God as speaker who with a word brings the world to be out of nothing.

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.

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.

By the time he died, the very future of Europe seemed at risk, with a plummeting birth rate and widespread abandonment of ideas, traditions, and achievements which were theessence of a Christian heritage.

It goes on to highlight «the difficulty of bringing together the perception of challenge with a new thinking (not just socio - economic) that could better describe, in a Christian fashion, the congruence of new facts with the language and syntheses already given by the tradition -LSB-...] Decisive is the recognition, whether positive or negative, of technology.

The Christian tradition of singing the sacred Liturgy, a hallmark of Christian worship from antiquity, has largely been replaced by saying the Liturgical prayers and singing something else.