Sentences with phrase «classical understanding of»

Gregory's classical understanding of the female figure shows quiet strength, thoughtful intelligence and inherent beauty in her sculptures and sketches.

Each sutra is presented as Sanskrit text, transliteration, and precise English translation, and is followed by Bryant's authoritative commentary, which is grounded in the classical understanding of yoga and conveys the meaning and depth of the su - tras in a user - friendly manner for a Western readership without compromising scholarly rigor or traditional authenticity.

To summarize this lengthy discussion - as best as I can see it, Dubose rooted his missional ideas in the idea of a sending, «missionary» church, while Van Engen based his ideas on the classical understanding of «mission.»

(37) This description of reception as «critical process» is entirely in keeping with the classical understanding of reception.

The reading curriculum, drawn from classic texts in the Catholic, Protestant, and Jewish traditions, will touch on major themes according to the classical understanding of freedom and its relationship with truth, religion, the public interest, and other important concepts (see syllabus below).

So we must reinterpret the classical understanding of the omnipotence of God.

These assumptions, which have their origins in a theologically motivated rejection of a classical understanding of God and creation, lead by an easy path to the view that human beings fully realize themselves by producing concepts that give us mastery over limitless possibilities — first mastery over nature, then over ourselves.

In this presentation, Moltmann has moved away from the classical understanding of God as absolute and immutable toward a process concept of divinity in which God and the world stand in an ongoing, ever - changing reciprocal relationship.

We will continue by considering how Christianity both enriches and reorients the classical understanding of politics and the distinctive questions and challenges introduced by the American experiment.

Not exact matches

Classical physics — the kind we know about courtesy of Galileo and Newton — is comparatively easy to understand because we can clearly see it working all around us: the apple falls from the tree; the earth orbits the sun; the thrown baseball follows an arc that we can predict with an equation.

That observation resonated with me somewhat, though my parents gave me the «Peter and the Wolf» introduction to instruments as well, and while our house did not echo with the sounds of classical music (in fact, my mother is a country gospel singer - songwriter and radio personality), I did grow up with a moderate understanding of and appreciation for classical music.

Comedian Jerry Seinfeld once observed that his entire understanding of high culture / classical music was derived from Bugs Bunny cartoons.

(In order even to begin to comprehend this story, one must understand first that Missouri Synod people care deeply about church doctrine, and second that Concordia Seminary in St. Louis — where classical theological training was offered with considerable rigor — had been revered in the affections of Missourians.

Rather, it is a set of Lochner - like expansions (in my judgment) of the Founders» understanding of natural rights (which itself may be the correct understanding of Locke, or not, and which, to necessarily complicate things even more, itself was usually moderated in practice by most Founders holding elements of the communitarian - classical view) that is the real ground of my distinction between the natural rights conception of liberty and the economic autonomy conception.

But, as with other classical figures Eke Luther and Calvin, Wesley reveals another side which is illustrated in his dealing with problems of chronology, his understanding of the biblical use of non-biblical sources, his judging of much of the Psalms as «unfit for Christian lips,» and so on.

The man who chooses to live in our destiny can neither know the reality of God's presence nor understand the world as his creation; or, at least, he can no longer respond — either interiorly or cognitively — to the classical Christian images of the Creator and the creation.

But the underlying philosophy of personality in classical behaviorism is partial and therefore, by itself, an incomplete understanding of human beings.

His concern with the social location of poverty is part of his larger effort to understand the character of Christianity as it negotiated its place in a still durable classical culture.

This long discussion of so - called classical theism in its Christian version will have served its purpose if it helps us to understand the reason for the violent antitheistic movements of recent times and to see why some serious thinkers have even said that God is dead.

But we may, I think, conclude with Errol Harris (AT 74) that from the Hegelian perspective, the philosophical shortcomings of classical logic extend to mathematical logic as well, and that as logic of the understanding, both deal with the «abstract concept of class or aggregate,» and are both inextricably connected with a metaphysics of externally related particulars that lose themselves in a «spurious infinite,» and with a concomitant mechanical cosmology.

The dualistic model of classical understanding — spirit / matter, mind / body — is not adequate to interpret our contemporary experience.

Classical philosophy understands man and all sensible reality as a combination of form and matter.

Others, led by theologian Thomas Oden, call for a return to «classical» theology, the great systems in which the thinkers of the early church took all of reality, including their own salvation, into a comprehensive understanding of God's activity.

It was this primitive understanding of the nature of man which was given clear and classical exposition in the writings of the Greek philosopher Plato (427 - 347 BC.)

We are trying to grasp the meaning of love in the Christian faith in responsible relationship to the scripture, to the classical tradition, and to a contemporary scientific and rational understanding of our existence.46

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

Any radically monotheistic understanding of the reality of God (whether classical, process, liberationist or liberal) affirms the strict universality of the divine reality.

Hartshorne understands classical theism to be characterized by mistaken conceptions of (1) divine perfection, (2) divine omnipotence, (3) divine omniscience, (4) divine sympathy, (5) immortality, and (6) revelation.

J. Kittagawa, a colleague of Eliade, admits that a theological history of religions is legitimate and admissible but it should be kept distinct from the «humanistic» History of Religions, which develop sufficient understanding of classical forms of religious phenomena.

Taking note of the altered world - consciousness of human beings in this century, according to which Being is to be understood in strictly interpersonal terms, Mühlen suggests, first of all, that the classical expression homoousios, as applied to the Son's relationship to the Father, does not necessarily mean that the Son is of the same substance as the Father but only that he is of equal being (gleichseiendlich) with the Father (VG 13).

But they need to be understood if the recovery of the classical tradition now underway in sacred and secular art alike is to be fully realized.

That collective emphasis, that understanding of man as fundamentally social, was derived from the classical conception of the polis as responsible for the education and the virtue of its citizens, from the Old Testament notion of the Covenant between God and a people held collectively responsible for its actions, and from the New Testament notion of a community based on charity or love and expressed in brotherly affection and fellow membership in one common body.

To this extent the classical philologian Ernst Heitsch» is correct in sensing that the historian's awareness «tua res agitur is «nuanced in a particular way» by the New Testament scholar: «It is a matter of thy blessedness, however one may understand this.»

From the perspective of classical Christian theology, Altizer's views can only appear nonsensical, but his understanding of God differed in fundamental ways from that tradition.

The significance of the event of Christ, understood in this context, is that it defines in a vivid and classical instance what God is always and everywhere «up to» in his creation.

One very important change needed in the way theology is understood is recovery of the great breadth of topics treated in classical theology.

This development is reflected in the popular reverence for the inner - directedness described by David Riesman in The Lonely Crowd; such inner - directedness, in which self - understanding is what matters most, is shaped without benefit of the knowledge of classical traditions.

I criticized the thinkers of the Enlightenment because not only do they mean something different by «nature» than the classical thinkers do, but they throw away most of their equipment for understanding it.

Third, in both classical schooling and higher education, a self - conscious recovery of a biblical and philosophical understanding of created nature and the practical and spiritual relationship to it that fosters the human good must have a place in the curriculum.

In classical philosophy it is possible to understand how a form is present in a human being without distorting or destroying his humanity, but it is unintelligible how one substance can enter into another without displacing some part of that other substance.

Furthermore, if we consider the teachings of «original» Buddhism to be identical with the nucleus of the older sources of the Himayana scriptures, then we must immediately admit that these teachings, as well as the whole «religion of Buddha,» underwent a marked change in their later development; and we can readily understand how, from the standpoint of the «classical ideal» this development might be viewed as nothing but deprivation and decline.

Unfortunately, in the Western Church, after the substitution of «right beliefs» for «works» or «fruits of the Spirit» as the sign of authentic faith by in classical Protestantism and the Enlightenment's emphasis on a reductionistic understanding of reason based solely on empirical logic, faith became confused with orthodox theological beliefs.

The classical definition of justice was to «render to each his due,» but according to Augustine, this must be understood in light of the biblical precept, «Let no one owe anything except to love one another.»

By the next century, however, the dialectic of classical theoria was evident in the scholastic conceptualism which put concepts and logic before understanding, so that knowledge was misunderstood as an intuition of nexi between concepts.

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5

This understanding of injustice as social surd is crucial for breaking through the classical and modern deformation of reason and of faith.

The transition is tragic because the moderns failed to understand, just as the originators of classical cultures had, how the liberative potential of reason as the human ability to raise ever further relevant questions is alienated and frustrated in authoritarian societies deeply marked by classism, sexism, racism, technocentrism, and militarism.

Just this, however, enables us to understand the major stumbling - block which classical theism places in the way of many of our contemporaries.

Develop a strong understanding of the classical view of freedom — particularly the classical relationship between freedom and truth — as an alternative to the modern understanding of freedom as license.

A further element in this new conception of reception, and an inheritance from the classical model of reception, is that it understands the agents of this comprehensive process to include all of the members of the Church, while specifying g the particular roles of Church leaders, of the whole body of the faithful, and of theologians.