Sentences with phrase «culture and traditions with»

I am sharing my European culture and traditions with them.

Sri Phala Resorts & Villa is situated amongst the glimpse of Sanur — one of the oldest traditional fishing villages on the island where the people truly enjoy sharing their culture and traditions with visitors from around the world.

The Native families have also been a huge asset to our schools and they are incredibly generous in sharing their culture and traditions with all our students.

Not exact matches

Europe can be strong if it remembers that there are a vast amount of populations with different identities, traditions and cultures,» he said, speaking after Lega's election success.

Small businesses, then, should familiarize themselves with Mexico's foundation of business rules and traditions -; not to mention the demographics culture of the marketplace -; before committing resources to this region.

After a hearty meal and plenty of family time, the citizens of the biggest consumer culture on our planet will commence with the age old tradition...

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.

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.

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.

The questions of secularization and the Judeo - Christian tradition have everything to do with the culture wars in which our society is embroiled.

That is why capitalism — and societies free not only in their economic system but also in their polity and their culture — have arisen with less friction in areas where Jewish and Christian traditions are strong.

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

Anyway, we in the West live with the philosophical and theological tradition of analyzing and then polarizing things that cultures with more holistic paradigms would keep in paradox.

The author contrasts an ancient abbey with its traditions, history and rootedness, to the modern American megachurch without tradition, culture or weighted worship, to an ecological sound, modern, high - tech, all thought out community but where the state church seems of little consequence, yet in this latter place the gospel seemed to make more sense.

There has undoubtedly been a break in the twentieth century with the tradition of romantic love which arose in the later phase of medieval culture, flourished in the «courts of love» in the fifteenth century, gave birth to the literature of the romantic movement, reached conventional respectability and domestication in the nineteenth century, and now seems out of date.

First, in our culture with its tradition of voluntaristic moralism it is difficult for people to accept the idea that an individual is not personally responsible for having a neurosis and yet is responsible to society for getting help, i.e., for becoming more responsible.

The Christian Church — let's spell it with a capital — combining the Judaeo - Christian faith and ethic with the best of Greek thought and culture, has, at its noblest, been the guardian of our greatest tradition, the transmitter of a priceless heritage.

(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.)

Our concern in this and the subsequent chapters is not, however, with the total Islamic culture but with the specifically religious culture which originates almost exclusively from the Qur» an, the Traditions of the Prophet of Islam, and the various interpretations of these two fundamental sources.

Whenever pluralism becomes too content with a relaxed model of «dialogue,» it can ignore the need for conflict and the actualities of systematic distortions in the personal (psychosis), historical (alienation and oppression) and religious (sin) dimensions of every person, culture and tradition.

It found that the relatively prosperous and well - governed regions were those parts of the country with a long tradition of civic culture.

Although with a less dramatic involvement in native thought and culture than Ricci's, both Roman Catholic and Protestant missionaries in the 19th century often managed to combine a commitment to evangelization in the name of Jesus with a deep (and ever deepening) respect for the native culture and indigenous traditions of the nations to which they had been sent.

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)»

Bargaining and barter were and are known in all the cultures that have developed moral and religious traditions, most of which have well - known maxims and principles that deal with the vast spectrum of social and moral issues, from fair weight to marriage contracts, bred in the marketplace.

In the Reformed Jewish movement they «maintain that Judaism and Jewish traditions should be modernized and should be compatible with participation in the surrounding culture.

The writers of Scripture sought to be faithful to available tradition, with all the limitations of oral culture, and were not necessarily averse to adjusting narrative to Old Testament prophecy, iconic stories of their culture, and theological proclamation.

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.

But today there is developing a certain discontent with our culture and its tradition, and a certain suspicion regarding its capacity for radical change.

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.»

Exploring the world and various cultures and traditions makes them smarter and more able to deal with diverse people than someone else who accepts the doctrines of their parents and seeks after nothing.

Greek culture and language, the cultivation of the body, sex and family mores at odds with the traditions of Yahwism - Judaism, fascination with the visual arts — all of this Hellenistic world pressed in upon Judaism and Jerusalem and even infiltrated in the persons of regularly visiting Jews from communities outside Palestine.

• «The enormous progress of science and technology must be harmonised with a culture nourished by classical studies according to various traditions» (56).

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.»

The New Delhi WCC Assembly (1961) rightly observed about culture within the pluralistic context: The assumption that Western culture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradculture within the pluralistic context: The assumption that Western culture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradculture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradculture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradCulture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other traditions.

Closeness to God within Islam is not undeveloped or limited to the domain of mysticism; Islamic theological traditions affirm explicitly that God is at once both transcendent and immanent — temporal opposition does not pertain to the uncreated — and day - to - day Muslim culture reflects discernible intimacy with God even in mundane affairs.

Ways of speaking reflect the aesthetic and communicative values of both a particular congregation's culture and tradition; our language for worship is designed to link the vernacular with the formal.

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.

I have tried thus far to demonstrate that the secular part of Western culture has itself raised the community question with unprecedented urgency and that the religious are best situated to address the question with authority based upon both tradition and experience.

We find ourselves with not only more than two primary cultures and traditions trying to live in harmony, but there is an extensive history of pain caused by racism in our country.

Like any culture, the evangelical culture in the U.S. has its own linguistic affectations and quirks, blending together lines from Scripture, hymns, and tradition with everyday colloquialisms and figures of speech.

Emboldened by the pope's overt approval of his regime, made manifest in their meeting in Rome this past spring, the octogenarian dictator boasted: «We have founded an equitable society with social justice and extensive access to culture, attached to traditions and to the most advanced ideas of Cuba, Latin America, the Caribbean and the world.»

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.

Eighteenth - century culture was still steeped in a tradition that had been Christian since its beginning, and it was extremely difficult for these thinkers to free themselves from a language saturated with religion.

With the coming of the technopoly, however, the now subordinate culture and tradition vanishes and its influence on technology disappears.

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.

In the context of this openness a threefold dialogue is called for: the dialogue with cultures, religious traditions and the dispossessed of society.

We have valued especially the cultural and religious traditions of Asia and India which have helped us to open ourselves to the dialogue with other cultures and religious.

This allows Balthasar to disagree with Barth's wholesale rejection of natural theology but transform this overly theologized insight into a practical claim regarding the inefficacy of modern Catholic appeal to the classical Western metaphysical and moral tradition in today's secular culture.

He also emphasises a sense of continuity, and seeks to ensure that St Mary's offers a connection with the Church's great tradition of education and culture.

We may get away with it in so far as poverty, oppression, and injustice are concerned, but we will hardly find room for those faiths, cultures and ideologies outside the sacred tradition of the church.