Sentences with phrase «community traditions for»

Welcoming Babies portrays family and community traditions for celebrating the arrival of a baby.

Not exact matches

«It is an important tradition for all of us in DHL — the chance to work with community partners and deploy our global shipping network — and one we look forward to every year.

Especially during Ramadan, the traditional month of giving, all entities big and small do their part for the community, often without publicity, as is the Islamic tradition.

«It's even more important that Uber build a company that reflects the multi-racial, multi-cultural character of Oakland and the East Bay community, and its tradition of advocating for racial equality and economic justice.»

What I find so incredibly offensive about this is that the LDS community is not only taking liberty with sacred traditions that do not belong to them, but actually prohibiting real Jews from buying the real wine they need for their authentic, Jewish seders.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

For monks in the Benedictine tradition, daily prayer structures the entire day and the whole of their life in community.

If thoughtful members of both communities become adequately aware of the moment they now occupy in history, and are prepared to reexamine their respective traditions for the resources there to be developed, then the Jewish - Christian relationship has a significant chance of becoming something more enriching than it has ever been before.

Which in turn means that the sustaining and strengthening of those communities — or, in MacIntyre's terms, those «traditions of moral inquiry» — must be a major task for anyone who accepts these arguments.

This would assume an «imaginative,» not a historical, disposition: a divine intent in history, God - gifted immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.

Religion, and Christian communities in particular, can and should, says the author, model the civic culture for which he hopes - a culture that will retrieve and rehabilitate the best of the liberal Enlightenment tradition.

You go ahead and keep the tradition of intolerance and lack of community, I am going to vote for the man or woman who can make a difference because they know what they are doing and not because they have a belief I don't agree with.

Getting to know someone for whom faith looks differently helps us take the first step out of the comfort zones of the faith communities and the traditions we know and cherish.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

Women's stories serve not only as the testing ground for new theological proposals, but also as material for building new theological traditions that revitalize the entire community of faith.

Hudson for his sympathetic comments, and I pray that he finds a parish community that reflects the best of a great Lutheran Christian tradition.

With such a commitment to a genuine «pluralism of communities» (in Robert Nisbet's phrase), we would not treat our inheritance with contempt by insisting that our political tradition has always been headed for self - destruction.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

Philosophy is critical, imaginative, and comprehensive thinking that strives to free itself from the conditioning of particular traditions and communities, whereas a criterion for the selection of a philosophy by a theologian should be its sharing of a basic vision of reality.

Man, for Soloveitchik, is ideally a self - sufficient, unique individual, yet no less organically bound to a self - transcending community and tradition; a majestic hero and yet the most humble of servants.

For marriage is one of the great mediators of individuality and community, revelation and reason, tradition and modernity.

It is rare that an essay aids one in understanding the landscape of one's own faith community and tradition, but Russell Hittinger's article did just that for me.

«A Foundation for Theological Education» (AFTE) is a small private fund, based largely in Texas, with a predominantly United Methodist constituency and a special interest in the renewal and transvaluation of the Wesleyan tradition — not «for Methodists only» but for the Christian community at large.

Thus support for human rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradition.

Perhaps, as John XXIII proposed, the Universal Declaration is a sign of a new world community in which the religious traditions will find common ground for resolutely resisting the dehumanizing forces of this age.

There are many motivations, and they are described in various ways: «(Our understanding of) God's plan for women» «Faithfulness to (our interpretation of) the Bible» «Conformity to the tradition (of our Church)» «Shared culture and values (with those like us)» «Fellowship and community (with those like us)» «Well - understood and clear - cut roles (in some areas)» «Gender - specific roles and responsibilities (again, in some areas)»

Embroidering on the past: Many communities wish to use the historical style of their building or the traditions it represents as the inspiration for a new design.

At a meeting of the National Council of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders of all faiths that from now on they would not resort to conversions because the social logic of conversions is not valid now», that the promise of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like others of the prophetic tradition has been a failure.

They make for differentiation within the practice, tradition, and organization of a religious community in certain periods, locally and otherwise, particularly if combined with the second factor.

Many Buddhists and Christians believe that community as such has values, and that communities often preserve and transmit rich traditions that make for a good life.

The past which the Christian community or tradition inherits is first of all the event from which it took its origin — Jesus Christ as an historical reality, with all that this includes such as the preparation in Judaism for his coming, the way in which he was received and understood in his own time, his own sense of vocation for whatever he undertook, and the way in which he has come to have significance for later generations.

St. Augustine defines a sacrament as the outward and visible sign of an inward and invisible grace; but he does not lose sight of the community of believers as the mediator of grace, nor should we, even though our doctrine of the relation of grace to the visible Church may declare considerably more freedom for the Holy Spirit than is the case in some traditions.

Evidence from the conflicting theological heritages of evangelicals reveals polarities Evangelism and social justice, political power and the power of servanthood, the individual and the community, love and justice]-- all show a need for dialogue between the competing traditions.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

It has been my personal experience that Judaism is often practiced with an appreciation for the cultural benefits of community and tradition without falling into the pits of fundamentalism and intellectual suicide; not that Jewish fundamentalists don't exist, they just seem to make up a smaller percentage of the overall population.

Responding to the critical tradition's Quest for the historical Jesus (where the Jesus of history is thought to lie behind the layers of theological gloss of the Christian community), Redford shows how the real crux of the problem is the post-Cartesian scepticism of all things supernatural, above all the Incarnation.

For Catholics (and Orthodox) the story is that Christ did not leave a book, it left a community, Church, that taught his teaching through oral tradition.

1) We're highly evolved primates 2) We have overactive imaginations 3) Our greatest evolutionary asset, our large and highly-folded brains, are also responsible for an insatiable curiosity 4) As a species, and a survival tactic, we make things up to comfort ourselves in difficult times 5) As a complex societal species, we create commonalities and «traditions» with others in our clan / tribe / community 6) These «traditions» result in security, trust, and strong relationships that make the collective more able to survive than the individual 7) These common beliefs also act as a means of numbing the brain to questions and concerns without legitimate or tangible answers 8) Religion is simply a survival mechanism 9) When we die, we simple «are not alive» anymore.

Being engaged in community is a core value of the Jesuit tradition urging that all men and women should share gifts generously, pursue justice, and show concern for the poor and marginalized.

The law killeth, for these social traditions which made human community possible are increasingly restrictive of human initiative along novel lines, affording maximum freedom only to those content to develop along established patterns.

Everything, therefore, in the tradition of the teaching of Jesus which could afford guidance for the conduct of the community in this situation came to be of especial value.

In the Church's teachings and highest traditions we find a meaningful contribution to the emergence and foundation of a global community, namely, the dignity of the human, the unity and universality of the human family, and the common human responsibility for all of creation.

«I've kind of just opened my mind and allowed it to not forget all the things I learned as a kid, but also be open to other ways of thinking, but still carrying that tradition of love and respect for each other, and wanting peace, and wanting a community that's safe and just where we all take care of each other and care about each other.»

In his sharp distinction between community and society and his tendency to dampen hope with predetermined limits on what societies can achieve, Tinder seems to me to speak for a too - narrow spectrum of the large tradition he is seeking to interpret.

Those individuals who put down on parchment the tradition that the community of believers garnered and protected for them, spoke primarily as a part of God's people even when they sounded as if they stood apart from the faithful.

tradition hard to break.the tradition of marriage is older and more meaningful than any other we know it crosses all religions and non religions, and races and cultures.it won't change easy.calling it something else for some people may make it easier to change.but what about those people who want that time tested tradition for themselves for their own self worth.it is a civil right give it to them today.this issues has divided my community as much as any other, but as we have fought to gain right after right, we have lost sight that all deserve the right of freedom of happiness.No gayness here, just can't fight the battle to keep someone down after being held down

Following the Santiago recommendations, the study deals with three aspects of an ecumenical hermeneutics: the quest for the One Tradition in the many traditions (part A, paras. 14 - 37) 8; the quest for the One Gospel in the many contexts (part B, paras. 38 - 48); and the Church as hermeneutical community in matters of discernment, the exercise of authority and reception (part C, paras. 49 - 66).

Christian theologians explore their faith within a particular community and tradition, though «keeping faith with tradition... is not at all being bound by the letter of the law; it is more a matter of the company you keep — or the books you reach for first — when you want to do your best thinking.»

Toward the end of Ut Unum Sint, John Paul cites some of the questions that must be addressed in conversation with the communities issuing from the tragic divisions of the sixteenth century: (1) The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God; (2) The Eucharist as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit; (3) Ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate, and diaconate; (4) The Magisterium of the Church, entrusted to the pope and the bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith; (5) The Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity.

Before the New Testament was put together, from the oral traditions about Jesus and the letters and other material known in the primitive Christian community, appeal was made to the Old Testament, that is the Jewish Scriptures, for predictions of and a way for interpreting the significance of Jesus.