And yet they survived, reconstructed their community, and handed down a continuous and
developing tradition which exerted a creative influence upon the whole of subsequent history.
Not exact matches
LONDON — A rather cynical
tradition has
developed in recent years in
which, in the final days and hours before MPs leave Parliament for their summer break, the government releases a deluge of embarrassing reports, statistics, and statements in an apparently deliberate attempt to bury them.
Lasch reminds us that the corrosion of our democratic way of life and especially our public discourse has its roots in widespread distrust of our institutions and the
traditions around
which they have
developed and of
which they are the expressions — whether the family, church, and local communities, or private enterprise and all the various levels of government.
The
tradition from
which he
developed his own thought skipped from the Greek Fathers to the
tradition of the Church of England.
They re-founded the Jewish community among the ruins of Jerusalem, and by slow and painful degrees built up a civil and ecclesiastical polity through
which the Jewish people maintained and
developed its national
traditions under the tolerant rule of the Persian Empire.
Will future relationships
develop in the context of this
tradition or in the direction of the conflict
which has also been endemic between Ethiopia and neighbouring Muslim lands?
He distinguishes four possible criteria: (1) multiple attestation; (2) discounting the tendencies of the
developing tradition; (3) attestation by multiple forms; (4) elimination of all material
which may be derived either from Judaism or from primitive Christianity.
From here on I will be speaking of distinctive ways in
which he has
developed that
tradition.
In fact, Dan and I spent a good part of the drive home time talking about the environment in
which he grew up, the different ways in
which his brothers and sisters have adopted, adapted, or changed some of those original
traditions as they
develop their own parenting styles, and how we planned to bring up our kids — should we ever get around to having them!
There are two main schools of thought on how to determine
which variant is the right one, but both approaches use a
tradition that has
developed over time.
Speaking in cultural terms, M.M. Thomas argues that a «post-modern humanism
which recognizes the integration of mechanical, organic and spiritual dimensions, can
develop creative reinterpretation of
traditions battling against fundamentalist traditionalism and actualize the potential modernity to create a dynamic fraternity of responsible persons and people».12
What is needed, then, is ongoing conversion facilitated by spiritual
traditions within Christianity as the mechanism by
which one enters the Great
Tradition and
develops the interior disposition of discernment.
In the case of Samuel,
tradition employs a more refined and deeply connotative language to describe the phenomenon — a language
which is a product of later and more sensitively
developed prophetism.
Finally, a
tradition inevitably
develops that tells the story of how these rules were first received, a story
which roots them not in the common life of the people, but in the element of the divine.
And in this context the word «conservative» means in principle something quite positive, for it also includes the courage to affirm continuity, clear principles, detachment from ephemeral fashions, fidelity to the Word of God
which endures for ever, respect for
tradition, for what has organically
developed, for the wisdom and experience of our ancestors.
In an age in
which we have became increasingly aware of other faiths and religious
traditions in our own backyards and in other parts of the world, we can not
develop our life - centered ethics and our life - centered understandings of God in isolation.
After Popes Gregory XVI, Pius IX, and Leo XIII corrected the Kantianism and Hegelianism of some early - nineteenth century Catholic intellectuals» namely Georg Hermes and Anton Günther» a
tradition - oriented ethos
developed in
which Catholic thinkers, by and large, resisted the temptations of modernity and instead harvested the wisdom rooted in ancient and medieval sources.
They were presented as traditional truths in new garb, and the
traditions out of
which they
developed have been clearly understood by most as being religious.
The religious community's
tradition and belief - system offer ethical guidelines within
which (or even against
which) individuals can
develop their own functional value hierarchies.
Second, we must use the vast ethical and conceptual resources of the Judeo - Christian
tradition to
develop a God - centered ecological ethic
which accounts for the sacredness of the earth without losing sight of human worth and justice.
These principles have a notable ancestry within the Calvinist
tradition with
which I identify: from the concept of sphere sovereignty
developed by Dutch theologian and statesman Abraham Kuyper, to the Politics of the sixteenth - century German Calvinist Althusius, all the way back to Calvin himself, who spent the greater part of his career struggling for the freedom of the Church in a city where civil rulers dictated ecclesiastical policy.
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.
Later on, as the
tradition and the teaching gradually
developed and took on form, the different tendencies
which had been present from the very beginning — let us call them the realistic and supernatural tendencies, although the difference in meaning would have been great — must inevitably have become unwieldy and thus incapable of being expressed through a unified terminology.
The argument, as outlined above, therefore collapses and we are left with the striking fact that the later the Gospel the more elaborate becomes the story of the empty tomb, 9 a phenomenon
which is perfectly consistent with a
developing and expanding
tradition, but one
which is inconsistent with eye - witness accounts, where one expects more detail and more reliability the nearer one is in time to the event being described.
C. F. Evans sums up by saying, «It is plain that Matthew's final chapter furnishes neither reliable historical information nor early Christian
tradition about the resurrection, but only an example of later christological belief as it had
developed in one area of the church, and of the apologetic
which had been conducted in that area in the face of Jewish attacks.
We have already discussed in Chapter 3 the stages in
which the Marcan
tradition developed.
It may reflect a comparatively early
tradition which developed when it was thought that crucifixion led immediately to exaltation.
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.
The majority of people living in the
developing world are still deeply attached to their cultural
traditions and universal human values
which western civilization has deconstructed, such as the family, male and female complementarity, and the role of woman as mother and educator.
Thus the doctrine of the divine Triunity
developed first in very simple terms, then more in the form in
which it has become part of the theological
tradition of the Christian community.
Writing at a time when the signs of globalization were not nearly as obvious as they are today, he foresaw a process he called «planetization», by
which «peoples and civilizations reach such a degree either of frontier con - tact or economic interdependence or psychic communion that they can no longer
develop save by the interpenetration of one another».3 Teilhard de Chardin wholly identified with the
traditions of the Christian west, yet his visionary mind was able to lift the Christian themes and symbols out of their traditional usage and re-interpret them.
The move coincided with a white paper circulated by Chinese authorities that said religious communities in the country should «adhere to the direction of localizing the religion, practice the core values of socialism,
develop and expand the fine Chinese
tradition and actively explore the religious thought
which accords with China's national circumstances.»
I've been doing a lot of reading on church history recently (for that book I'm writing... Close Your Church for Good), and it constantly amazes me how much of what we do «in church» is a result of
tradition (so much for Sola Scriptura)
which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more money.
On this latter point various views were bound to
develop, and these views, as well as the legendizing tendency,
which is never absent from a growing
tradition, were certain to affect the way in
which the story of the resurrection was told.
This part of the
tradition underwent more extensive and rapid change than any other simply because interest in Jesus» birth
developed relatively late and there was no solid body of remembered fact by
which to check the growth of legend.
The Gospels, of course, represent Jesus as being fully aware of his messiahship, but the fact that this awareness is more conspicuous in the later than in the earlier Gospels and, particularly, that in Mark the messiahship is a secret
which at first no one and later only a few shared — this fact strongly suggests that the
tradition that Jesus was conscious of being the Messiah
developed in the church in response to its own faith in his messiahship, and does not truly represent Jesus» actual conception of himself.
As the
tradition developed and the community moved farther and farther away from eyewitness knowledge, the moment of this declaration, or designation, or installation, was moved farther and farther into the earthly life, being associated first with the transfiguration —
which was itself probably an original resurrection appearance moved forward into the earthly life --
In the lives of women there exists a unique opportunity to
develop a sense of God, and there exists something of the essence of God
which, though made known to us in Christ, we missed because women were excluded from the ranks of church hierarchy and demeaned in religious
tradition.
He points out the way in
which a recognizable
tradition of human rights is discernible in Confucianism and has been
developed in the thought of modern Confucians.
Both these scholars then sought to establish strict literary criteria
which would reliably clarify the process by
which the texts themselves were
developed and would thus provide a true picture of the
tradition.
Consequently the Siz im Leben of each
tradition must be first identified, as the key to the direction in
which the
tradition would be inclined to
develop.
Now we can look at what Christians were doing when they modified and
developed Israel's idea of God and the way in
which, according to their own
tradition, Jesus himself had spoken about God, Of course, to do this properly would be to produce a detailed history of Christian thought during the nineteen centuries in
which theology has been grappling with the problem of relating the God of Jesus to the God in Jesus.
They are speaking from within a living
tradition which, because it is living and
developing, is neither bound to a particular system of doctrinal orthodoxy nor compatible with static uniformity.
’10 Elsewhere he identifies the evolutionary thought
which he opposes as «a basic acceptance of technical rationality».11 He speaks of Wolfhart Pannenberg's «extremely valuable attempt to
develop a universally historical hermeneutics», complaining only that his «anticipation of a total meaning in history as... too little interrupted or irritated by what is described in the apocalyptic
tradition as a universal catastrophe, in other words, the reign of the Antichrist».12 Metz is more open to an Overview than some of his statements imply.
If you want to compare religion with religion as the eternally progressing work of the world spirit, you must give up the vain and futile wish that there ought to be only one; your antipathy against the variety of religions must be laid aside, and with as much impartiality as possible you must join all those
which have
developed from the eternally abundant bosom of the Universe through the changing forms and progressive
traditions of man.
This
tradition which comes from the apostles
develops in the Church with the help of the Holy Spirit.
The male theologians have imposed Western Marian categories on Guadalupe and have missed the creating and generative power of Guadalupe
which has been articulated,
developed and transmitted by the abuelitas, storytellers and artists.3 It marks the beginning of our own
tradition of Christianity — or what some people call «popular religiosity.»
We have considerable national resources with
which to
develop these guidelines, including our
tradition of justice and fair play, our respect for individual rights and the common good, and — not least — the wisdom of the eloquent writer who left us those eloquent words about the natural rhythms of life: «For everything there is a season.»
This is suggested by the passive now found in Luke 12.9; it would also be an Aramaism (the passive voice as a circumlocution for the divine activity), and it would provide a basis from
which the «I» and «Son of man» forms could have
developed in the
tradition, as variant ways of giving Jesus a role in the judgement.
Finally, (4) the parousia
tradition in Mark 13.26 shows signs of
developing away from the exegetical
tradition which gave it birth and moving towards becoming an independent Christian apocalyptic
tradition.