Sentences with phrase «change is tradition»

Of course such an arrangement won't work in all environments, but there are many where the only thing stopping such a potentially productivity - boosting change is tradition and inertia.

Not exact matches

Like a lot of traditions, though, that might be changing.

The fact of the matter is when you talk about central banks, you're talking about powerful institutions rooted in their own management styles and tradition (even if the latter has just now seen a very unusual break) and it's not likely that one person can radically change things, even if he or she wanted to.

The amazing thing is, Burberry didn't change their look or their prices, so the tradition of Burberry stood strong.

And young Mexicans, exhibiting renewed pride in local traditions in this huge, rapidly changing city, are flocking to pulquerias new and old — including La Risa, which dates back to 1905.

Traditions these days are really just excuses offered by people who don't want to change.

«We understand Hong Kong may not want to change its tradition for one company, but we firmly believe that Hong Kong must consider what is needed in order to adapt to future trends and changes,» wrote Joe Tsai, an executive vice chairman at Alibaba, the biggest name in Chinese e-commerce.

Although they are aware that the intellectual landmarks are changing, they find it difficult to believe that the basic commitment to civility, relevant evidence, and respect for the tradition of the church across the ages might be overtaken by a very different vision of the church.

To them, Christian tradition constitutes a series of landmark expressions of the faith which are worth exploring, but which must change to incorporate new insights and new truth.

Thus traditions are living and a means for change is a means for conservation.

Either way, what is required of us is not a drive to change an entire educational culture but a patient, self - assured carrying on of the tradition that has been handed down to us by our mentors.

Traditions are changing — for the better....

As one puts it, «I understand the importance of indissolubility, and I don't know how we'll square changing that with Scripture and tradition, but the present practice is simply not sustainable.

Because both etiquette rules and laws are fashioned to pertain to a particular time and social setting, they are subject to development and change, albeit slowly because of their inertia due to tradition.

If those in the church who are in favor of changing long - held attitudes and ordinances relating to homosexuals were merely cultural relativists with no regard for the Bible or tradition, the debate would be easier.

But it is arrogant to suggest that the only authentic condition of congregational life is one of perpetual — especially artificially engineered — change and to think that one can measure a congregation's faithfulness by its capacity to leave its tradition behind.

We owe to them the tradition of decorating a tree, eating turkey, and the sense that Christmas is a time to retreat to a domestic idyll with family and bolt the door on whatever turbulent political or economic changes are raging outside.

But the parables of Jesus demonstrate that sometimes we may be forced to change our standards so that important traditions can be made accessible to more people.

Such jurisprudence shall be rooted in Islamic tradition and principles and mindful of global changes.

One can of course not hide the fact that in the United States, too, the Christian heritage is decaying at an incessant pace, while at the same time the rapid increase in the Hispanic population and the presence of religious traditions from all over the world have changed the picture.

With few exceptions, these are changes within the Christian tradition, broadly defined.

We, therefore, are willing to challenge and change the tradition when we believe it contradicts Scripture.

Significant changes are also occurring on the liturgical left (Quakers, Pentecostals and, especially, the free - church tradition), but it is difficult to generalize about such disparate groups.

In this pioneer form - critical work the first attempt was made to write a history of the synoptic tradition and to isolate the influences at work in and on that tradition as it changed and developed.

Considering these opinions, are we to manufacture a pseudo-truth about marriage in the name of being «pastoral» and change the teaching of the Church received from Christ and the tradition?

Such repentance includes the moment of remorse, but it is primarily change of direction and purification of the transmitted tradition so as to cease to commit those crimes in the present and try to insure that they will not be renewed in the future.

But in allowing some traditions to change and new influences to be introduced, we create a new culture that may welcome the very people who have walked through those open doors and then never returned.

However, it is unclear whether she links the tradition of ontological change only to the «newer» (that is, from the 11th and 12th centuries onwards) and «narrower» (pp205 - 206) interpretation of ordination, for she suggests that an ontological change took place in both St Peter and St Paul symbolised by their name changes in the New Testament (p47).

We can not even argue that it is possible that the story changed as the tradition lost contact with the Palestinian countryside, because the T.R. reading in Matthew is evidence that the difficulty was felt in the tradition.

If someone puts ecclesiastical tradition ahead of biblical teaching, that person is rarely motivated to consider change.

Moreover, it has almost changed its nature today because in human life it has widened so enormously, whereas the Church, being simply the teacher of the universal natural law and of apostolic tradition, can not do more than proclaim general principles.

In two respects, however, the Thomas version may be more original than the Matthaean, for, as Jeremias points out, the fact that the merchant is a general merchant and not a dealer in pearls, preserves the element of surprise, and that the merchant sold his merchandise is more likely to be original than that he sold all that he had (Ibid., p. 199) Both changes are easy to account for in the tradition; the first under the influence of the fact that the merchant found a pearl, and the second under the influence of v. 44 when the two parables were brought together by Matthew.

It shows the capacity of Buddhism to incorporate what is of value in other traditions and to respond to changing situations.

Bet if we tried a show called «Tried & True Americans» it would get yanked because it would be insulting to other nationalities, religions, etc.... we're not even suppose to say «Merry Christmas» because it's insulting to others... that's BS... this was OUR country long before it belongs to others... if you want to come to our country then you respect our beliefs and our traditions, DO NOT make us change them because you don't agree with them..

But the emergence of the «problem» is symptomatic of underlying changes — changes away from traditions that made the family pre-eminent over the individual, and gave the man unquestioned authority over his wife — all in the name of family stability.

No tradition ever was or will be conserved by rejecting the enriching possibilities for change in the pluralistic reality of every historical

The church is also being regarded as an important community of memory because the other sources of a rich narrative tradition — families, ethnic groups, residential communities — are also subject to the growing pressures of change, while more recent institutions, such as business firms and the mass media, are believed to have only shallow ties to the past.

I have even heard some say that the pagan writings and traditions were changed to match the Christian beliefs and practices, and that is why there are similarities.

Although we shall all be attempting to describe how Christian belief appears to us from within the living tradition, the fact that the tradition is indeed living means that it is continually undergoing change and development.

In a world of such rapid change, it is something of a comfort that Professor Kurtz and his friends keep alive an old, if eccentric, tradition.

If you wonder why I am so severe with the theological tradition, as well as with the classical scientific scheme, I reply: our terrible human difficulties in this century suggest that our religious and ethical traditions are inadequate to our formidable tasks in a fast changing and dangerous technological world.

The West has forgotten they were allowed to change other civilizations only because of its far superior Christian tradition.

Because of the cultural changes of modernity, however, the just war tradition has been carried, developed, and applied not as a single cultural consensus but as distinct streams in Catholic canon law and theology, Protestant religious thought, secular philosophy, international law, military theory and practice, and the experience of statecraft.

This lack is doubly troubling for the woman writer who is a feminist, because feminism as a movement for transforming patriarchal structures and relations of domination understands change in a quite different way from that of the individualistic biographic tradition presupposed by the question of how one's «mind has changed.»

To forget this, or to rework the just war idea so that it is nothing more than a set of rules for overriding a general judgment that force in itself is morally suspect, is to change the substance of the tradition.

The doctrines and dogmas and traditions that have built over time need to be questions and changed for a system that makes the average believer want to be there (and to be involved).

Only the countries of what westerners called the Far East — such as China, Tibet, Japan and Korea — were still bound by tradition and hardly touched by the waves of cultural change from the west.

Tradition is by its nature an uninterrupted change in form; change and preservation function in the identical current.

I also come from the dominant Euro - American tradition and seek to change it in such a way that it will be receptive to new voices.

Should industrialization spurt ahead, for instance, religious traditions rooted in agrarian lifestyles are likely to mobilize sentiment against these economic changes.