Sentences with phrase «culture and tradition as»

He said kingship appointment is not an ordinary one but being permitted by yoruba culture and tradition as the king rules on behalf of the gods and is therefore accountable not just to men but to the gods as well for good governance and sustenance of the legacies of his ancestors.

The new Agba Akin of Osogboland said it behooves on every black - man to see his culture and tradition as sacred that shouldn't be allowed to neither desecrate or fade off by worldly frivolity.

«Align Commerce is excited to honor Chinese culture and tradition as we celebrate the Year of the Monkey.

Not exact matches

While it is encouraging to see the high level of support from Chinese companies, for whatever reason, the unfortunate truth is that not all leading domestic Chinese companies are able to serve the one belt, one road as they are constrained by traditions, culture, and language barriers.

Or... you can put asside your prophecies of doom & gloom, praying and hoping for God to smite all the yellow, black & brown people who don't believe the way you do anyway, and attempt to make peace with your neighbors, not by converting them at swordpoint, but accepting them and learning about their cultures and traditions and give them as much respect as you want them to show you.

Against those who hold humanity in contempt, I, too, want to declare myself a humanist and join in the most elevated and elevating tradition of a culture that celebrates man as «the crown of creation.»

G to T What makes the Bible divine is that a symbolic picture language in oral tradition as captured in writing transmitted the message over thousands of years and cultures that still reveals the absolute truth.

An entire people was mesmerized by the rupture of a culture and a tradition that were entitled to be called the best in Western civilization but that ended up as the worst ever in Western civilization.

It was Arendt's remarkable ability to face the double tradition from which she emerged with a sharp - eyed focus that characterizes much of her work: its generosity for the practice of democracy and her fierce determination to explain for herself as well as for others the failure of her former culture to endure despite its qualities.

fred «What makes the Bible divine is that a symbolic picture language in oral tradition as captured in writing transmitted the message over thousands of years and cultures that still reveals the absolute truth»

Instead of accommodating its usage» and so its ideas and assumptions» a translation of Holy Scripture should serve the end of conversion by employing principles that recognize Christianity as its own culture with its own language and practices, raising readers up and rooting them in a rich tradition of translation, transforming them through the creative rationality, beauty, goodness, and truth reflective of the triune God who speaks his Word.

Sabyasachi Mukherjee, J. as he then was, expressed himself thus in Ramsharan vs. Union of India, (AIR 1989 S.C. 549, paragraph 13): «It is true that life in its expanded horizons today includes all that give meaning to a man's life including his tradition, culture and heritage, and protection of that heritage in its full measure would certainly come within the encompass of an expanded concept of Article 21 of the Constitution».

Asked in The Kingdom of God in America, this question was reframed in Christ and Culture as a relationship between a social tradition that seeks to conserve its customs and «the power and attraction Jesus Christ exercises over men.»

For all of its diversity and debate, as a renewal movement, Evangelicalism can facilitate conversions that lead persons back to the Great Tradition if Evangelicals themselves remain committed to the cultivation of a broad Christian culture.

Churches tend to take on the cultural influences and traditions of its members and community, but how many predominantly white churches own a white identity and name its culture as being white?

«In time we will rediscover prayer as the invisible centre and foundation of culture... and from that centre will be born a new civilization... a Christendom, but distinguished from the old Christendom not least by the fact that it will be shaped by many religious traditions.»

«Respect for authority, tradition, station, and education eroded,» writes Hatch, and as a result, «American Protestantism has been skewed away from central ecclesiastical institutions and high culture; it has been pushed and pulled into its present shape by a democratic or populist orientation.»

He asks whether, as we move into a new culture that is strongly oral in character, whether theology and doctrine are necessarily the best way of ensuring integrity and continuity of our faith tradition.

(Using the lowercase «c» with reference to «christianity» is a spiritual discipline for me as a member of a religious tradition so arrogant and abusive in its exercise of power over women, lesbians and gays, indigenous people, Jews, Muslims and members of nonchristian religions and cultures.)

Although relatively isolated from the rest of world Christianity and fully integrated into Indian culture as a separate caste, it maintained a strong Christian identity that reached back through memory and tradition to St. Thomas, the apostle to the East.

Culture involves specific actions or rituals to be performed in a given way at different stages of life such as birth, marriage and funerals within a community, and these acquire the value of tradition.

Burtchaell writes out of a Roman Catholic tradition that sees Christ as a supernatural fulfillment of the aspirations of culture, in the same way that grace is seen as perfecting nature and theology as perfecting philosophy.

Blending cultures: Faith traditions are becoming more diverse in the U.S. as people of different denominations, cultural backgrounds and ethnic heritages adopt new beliefs or reinterpret traditional ones.

It is that tradition that underlies the fruitless quest of Hirst and Peters for necessary and sufficient conditions, as well as the Platonically inspired educational theories of Bloom and Hirsch which assume that we can delineate «higher» levels of knowledge and culture that must be transmitted to the young.

Most, perhaps all, cultures and religious traditions have some version of the problem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipotent God.

While debate over the understanding of Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular culture is surfacing as the focus of controversy regarding homosexuality.

Christians will always be cultural exiles insofar as Christian Tradition is not co-extensive with any single culture or any form of ecclesial existence and thus calls all forms of life into judgment in the light of Christ.

This principle underlies the single, integrated programme of studies at Benedictus; its breadth and rigour will reconnect all the disciplines with what Mgr Ronald Knox referred to as the «Hidden Stream», the Christian basis of European culture and tradition.»

Yes, you should be respectful of the cultures and traditions of all people, but they should be willing to allow some inconvenience in the name of safety as well.

Just as important as the attempt of each tradition to reinterpret their symbols and rituals to meet the needs of the new spiritual parameters will be the cross-fertilization of cultures which takes place in the globalizing process.

If the liberal religious tradition is to regain its place as a vital force in modem culture, the two tendencies of the postmodernist temper, which Nathan A. Scott, Jr., has isolated as «negative capability» (a «disinclination to try to subdue or resolve what is recalcitrantly indeterminate and ambiguous») and the «self reflexive» (a «retreat from the public world»), must be overcome.

Just as the ancients used the terms «wind» and «breath» metaphorically to refer to the invisible «spiritual» forces that operate in human societies and motivate their cultures, so we may need to draw upon such vague and indefinite terms in order to understand what is happening in this tradition.

In the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditions.

As Eugene Ulrich and William G. Thompson conclude, «Scripture, which began as experience, was produced through a process of tradition (s) being formulated about that experience and being reformulated by interpreters in dialogue with the experience of their communities and with the larger culture.&raquAs Eugene Ulrich and William G. Thompson conclude, «Scripture, which began as experience, was produced through a process of tradition (s) being formulated about that experience and being reformulated by interpreters in dialogue with the experience of their communities and with the larger culture.&raquas experience, was produced through a process of tradition (s) being formulated about that experience and being reformulated by interpreters in dialogue with the experience of their communities and with the larger culture.»

At the same time the church is a community of the present, so that the inherited tradition and the social and biographical situation of the moment are always enmeshed with each other, Insofar as the tradition side retains the «gospel,» it has a certain primacy over the contemporaneous side; that is, Christ should transform culture.

«For neo-scholasticism, everything found its place in the «system», but Ratzinger was instinctively aware that truth is more than any system of thought could encompass -LSB-...] His methodology is to take as his starting point contemporary developments in society and culture, then he listens to the solutions offered my his fellow theologians before returning to a critical examination of Scripture and Tradition for pointers to a solution.

The practice of giving names to religious traditions is likewise a modem phenomenon, as Wilfred Cantwell Smith has pointed out, 4 and it derives from the growing awareness of other cultures and civilizations.

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

I never knew my asking questions about unclear text using history, culture, and tradition as a framework for them was akin to me playing the role of Eve conversing with satan.

The goal is «to help students understand themselves and others as products of and participants in traditions of culture and belief,» so that they can «understand how meanings are produced and received.»

And just as you and I follow some traditions of our culture and not others, Jesus did the saAnd just as you and I follow some traditions of our culture and not others, Jesus did the saand I follow some traditions of our culture and not others, Jesus did the saand not others, Jesus did the same.

There he portrays modernity and the technological prowess of modernity as a spider swallowing up its prey — culture, tradition, and humanity itself.

A profoundly hostile secular culture wars against our efforts to achieve even a modest loyalty to the apostolic tradition, and, sadly, in the war we see the Church as a sometimes - unreliable ally.

Developed cultures contribute additional layers of differentiation, replacing myth and tradition with unified cosmologies and higher religions, articulating well - codified moral precepts, and positing universalistic principles as modes of legal and political legitimation.

This is such a radical obliteration of culture and tradition — let us say, of Jesus and Jefferson — as to awe any Bolshevik, of course.

I too am drawn to the Anabaptist tradition and believe it has something really special to offer Christians who are tired of the culture wars, as well as something important to say about how a post-Christian culture in the U.S. might actually be good for the Church.

I have been on enough leadership retreats over the last ten years to know that a culture of perfectionism exists across our denominations and traditions, and it is as present within churches that are far from focused on presentation and aesthetics as it is within those that offer the sharpest of products.

The openness of the civic culture has depended on the fact that these groups and traditions have functioned as teachers of virtue and morality, sustaining by their various lights a general predisposition toward acting well.

It isn't just Christian scriptures, but writings from all cultures and traditions that foretell a disastrous end to civilization as we know it.

It is not the same kind of «yes» that one finds in that tradition of theology of culture today that makes use of the world as illustrations for its doctrines of sin and redemption.