Sentences with phrase «developing traditions which»

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.