Sentences with phrase «common tradition»

This is a very common tradition among many families, and it works.

The real problem ultimately comes down to the culture — the group of people and interests tied together by common traditions, work styles, group - think and behaviors.

We break down the most common traditions so you can be prepared.

International Association of Lawyers (UIA) The International Bar Association (IBA) The New York City Bar Association (NYCBA) The International Law Firm (ILF) The New York County Lawyers» Association (NYCLA) The International Association of Young Advocates (AIJA) The American Bar Association (ABA) The International Conference of Common Tradition Bars (CIB).

In now common tradition, Gears of War 3 is the next of many games to giving players the opportunity to save on coming DLC packs.

To me, the most significant single point is that for people today «sacred meaning does not derive from a rooted concept supported by common tradition and institutions; rather, meaning is located in the unfolding of one's own life.»

The most common tradition of Halloween season is carving up that bad boy into a Jack...

«Many of these are believed to be Christians as it is a common tradition for families to go to a local funfair to celebrate the birth of Christ after their Easter devotions,» reports the British Pakistani Christian Association.

The words of Jesus in the Gospel of Thomas are present as «secret», i.e. not known in the common tradition of the Church, and it is said that «whoever finds the interpretation of them will not taste death» (Preface).

They are bearers and interpreters of a common tradition built upon a concrete revelation: God became human so that humans might become God.

Within the common tradition, authority and office are distinguishable, but they are linked in a way that allows the function of authority to be ordered and indeed limited.

Protestants and Catholics tend to look at authority from rather different perspectives, and on the whole I think it fair to say that the version of the common tradition to which Catholics are heir tends to give them a more positive attitude toward the function of authority in the church than that found among Protestants.

It is, I hope, fitting for a Protestant like myself to defend the Catholic version of the common tradition as more adequate than the Protestant one.

It leads directly to a comparison of the common tradition with the notions of authority currently operative in our culture.

It is therefore possible to say that, within the common tradition, the notions of authority, power, and liberty are linked by moral as well as logical and practical bonds.

It may also display the common tradition about authority to a society increasingly in need of its resources and thereby make a contribution to the health of society that is as welcome as it is unexpected.

In short, the common tradition holds that it is as important to give attention to the personal beliefs and qualities those given office ought to manifest as it is to the precise duties of the office they might hold.

On numerous occasions the Roman Catholic philosopher Yves Simon spoke of the need in our modern world to maintain both the Augustinian and Thomistic streams of the common tradition in the midst of a society that sees in authority only a sign of human failure.

Within the common tradition, authority is a notion that is necessarily linked to that of power.

Authority, in all the churches, must give such an account of itself by reference to those sources that enshrine the heritage of the community and, in like manner, those under authority are required by the inner logic of the common tradition to examine the functioning of the authority and challenge it if, in its use of power, it steps outside the aforementioned «circle of permissibility.»

Within the common tradition, the meaning of the phrase becomes clear if we make a necessary distinction between authority and other forms of social control; in particular, domination, manipulation, and persuasion.

The fact is that, though the churches share what I will call a common tradition about authority, that tradition is in the midst of a severe crisis.

Within the common tradition, both in its political and ecclesial expressions, authority belongs to agents rather than to «things.»

For that debate to be productive, however, certain other aspects of the common tradition must be brought into focus and made more conscious than now they are.

What exactly is the common tradition to which I refer?

The basic outline of the common tradition is now complete.

It suggests, I believe, that within the common tradition, authority is understood as a way of making power responsible to a standard that is shared both by one who has authority and by those over whom it is exercised.

As used in the common tradition (which has both a political and an ecclesiastical form), each of these ideas is related to the others and each contributes to the meaning of the other.

Another point about the common tradition that requires note if we are to make progress toward sorting out the relation between authority and office is that, within it, authority is a term that is applied in a proper sense only to persons, either the divine Persons of the Trinity or human persons who act on God's behalf.

Such an outcome depends, I believe, upon the reclamation of what I have dared term «the common tradition.»

Within the common tradition, the answer lies in the derivation of the word authority itself.

It should now be fairly easy to see how, within the common tradition, authority and power are linked.

Nevertheless, the full complexity of this double stream of tradition is still available, and one way ahead in the ecumenical dialogue may be to grasp again the full complexity of the common tradition available to us.

Within the common tradition, therefore, both those with and those without authority must give up some degree of autonomy out of respect for what is common to all and for the promotion of the greater liberty of all.

The fact is that the common tradition stands in danger of being eaten away by another, and to the extent to which this happens in any church, it becomes that much more difficult for that church to remain a church.

If, within the common tradition, authority provides limitations upon the acceptable use of power, office provides an order for and a defined and structured limitation upon the exercise of both authority and power.

Within the common tradition there is, despite differences in polity between the churches, a long - recognized obligation enjoined upon all to seek in every way possible to ensure that de facto and de jure authority are combined whenever appointment to office is made.

Thus, within the common tradition, moral education is supposed not only to prepare people to rule but to prepare them as well to recognize in their fellows the virtues necessary for the exercise of authority.

An answer to the question of why it might be a good thing for one person to rule over another is far from obvious, but again the common tradition provides our churches answers that, in principle, they can share.

According to the common tradition, authority is derivative from more basic social agreements.

They are bearers and interpreters of a common tradition built upon a concrete revelation: God became human...

Through participation in the rituals, actions, and stories of a common tradition, a people is molded into a fellowship of shared destiny.

It has often been noted that these words are inconsistent with the common tradition that Jesus rose on the third day.

In the period between the Evanston and New Delhi (1961) Assemblies, it was felt that the search for a common tradition behind the various traditions was rather inward looking, and hence, one must not only look for visible continuities (such as Word and Sacrament) but also for the event of obedience to the mission of Christ.

It is in our escape from our respective faiths, not in our adherence to them, that European Jews and European Christians find shared values and can speak of a common tradition.

For believers, the Bible's unity demonstrates not only that scores of human authors were heirs of a common tradition, but that each of them was guided through life and inspired to write by the same God.

The system of parochial worship characteristic of these three religions has one common tradition, inasmuch as the Christian form of worship arose out of the Judaic and the Islamic arose out of both.