Sentences with phrase «dialogue with the tradition»

Thus, tradition will be renewed through dialogue with the contemporary; and the contemporary will be given depth and perspective through dialogue with the tradition.

Each of these artists confronts issues of violence and power, shifting between personal, political and historical events while maintaining a dialogue with the tradition of figurative painting.

Opening Thursday, September 5 (5:30 - 7:30 PM) at Dolby Chadwick Gallery in San Francisco is «A Dialogue with Tradition», a solo exhibition of new works by Guy Diehl.

Sikander was determined to create a dialogue with tradition, developing an original artistic practice that includes painting, drawing, animation and complex installations.

Not exact matches

Her position emerged out of the dialogue with Lawrence Kohlberg, whose research and theory on the development of moral reasoning builds toward post-conventional stages grounded in the Kantian ethical tradition of rights, duties, and obligations.

Our recognition of the mystery of salvation in men and women of other religious traditions shapes the concrete attitudes with which we Christians must approach them in interreligious dialogue.

In an interview with Premier Christianity, Monsignor Halík, who is committed to engaging in dialogue with people of different beliefs and cultural traditions, said he received the award on behalf of his teachers, many of whom suffered under the Soviet regime.

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.

He therefore relates openly to the charismatic tradition, participates in Vatican dialogues with the Pentecostals, and so forth.

In Eliade, an Indian Christian finds a Guru who opens the eyes to see the wealth of Indian traditions and who has made Indian / oriental religious philosophy dialogue with Western / occidental philosophical thought.

Public dialogue in the U.S. about the Persian Gulf war has drawn heavily on the language of the just war tradition — more so than has been the case with any war since at least the 1860s.

Dialogue must be an interaction in which each participant stands with full integrity in his or her own tradition and is open to the depths of the truth that is in the other.

Such a defense seems to come down to this: the local church is preserved from suffocating provincialism when it intentionally engages in dialogue with other churches and when it remains steadfast in appropriating and witnessing to the «apostolic tradition.»

Dialogue with Buddhists has forced me to rethink theologically the more radically apophatic mystics of the tradition, especially Meister Eckhart.

In the 1970s and 1980s I spent considerable time in dialogue with Mennonite scholars about the differences between the Reformed and Anabaptist traditions on political and ethical questions.

Thus, rather than place the insights of contemporary society in dialogue with Scripture and tradition in a way that maintains Biblical authority, she has compromised the sole authority of Scripture by qualifying it from feminist perspectives.

If this is not to happen, or more accurately, perhaps, if this is not to continue, evangelicals need to recognize the problem and willingly engage in a therapeutic process of dialogue and joint formulation with fellow evangelicals from conflicting traditions.

It also depends on the willingness of those within the evangelical church to reassess and reinterpret their cherished ethical positions in dialogue with fellow evangelicals whose differing theological traditions push them in new directions.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

He went up, John says, «not publicly, but almost in secret,» as if he wished to observe without being observed, taking the temperature of feeling in metropolitan circles.2 But «when the festival was already half over» he was moved to address the crowds in the temple.3 What he said so incensed them that he was in danger of being lynched.4 In the Fourth Gospel this episode is made, after John's manner, the setting for a whole series of dialogues and discourses which are evidently his own composition, though they contain undoubted reminiscences of earlier tradition, but there seems no valid reason to reject his statement that in September or October Jesus was in Jerusalem, and that the reception he met with finally convinced him — whatever premonitions he may previously have entertained — that any advance on the city would meet with implacable hostility.

His dialogue with non-Western traditions — Buddhism and Hinduism in the LLP volume — set him apart from narrowly focused theological perspectives.

An excellent illustration is to be found in I Corinthians 11 where Paul's text is the tradition («The Lord Jesus, on the night in which he was betrayed, took bread...»).14 His text, translated and proclaimed for the Corinthian situation, stands now as our text for proclamation to the situation of the present hearers, a situation that will, in dialogue with the text, create a new speaking and hearing of the Gospel.

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.»

Although the old exclusivism dies hard, it is clear that many members of the Churches of Christ are diligent in the effort to bring the tradition into clear dialogue with current issues in theology and ethics.

In the early Church, which thought of itself as a communio of sister Churches, the vital bonds between these Churches were manifested in mutual exchanges or, in other words, in dialogue with one another and in the reception of traditions or confessions of faith which each then made its own.

In our dialogue with other traditions, the key to sustaining conversation (rather than cutting it short by claims that others will interpret as arrogant) is to keep before ourselves the possibility that in some way or other all religions may be relative, culturally specific ways of looking toward an ineffable mystery.

In that second stage of enquiry into truth and value, it must at least be in dialogue with the great philosophical traditions, even if it shall not finally fall under their sway.

And at the same time, it is the indispensable condition for honest dialogue with other traditions.

In an interview with Il Foglio Cardinal Scola, Patriarch of Venice and founder of the Oasis cultural centre for understanding between Catholics and Muslims, said that the Open Letter to the Pope and other Christian leaders by 138 scholars from various Islamic traditions was «not only a media event, because consensus is for Islam a source of theology and law... The fact that the text is rooted in Muslim tradition is very important and makes it more credible than other proclamations expressed in more western language... It is only a prelude to a theological dialogue... in an atmosphere of greater reciprocal esteem.

Enns does not know this Tradition and, although he recognises a kind of «development of doctrine» within the Bible itself, he does not have the theological tools to set his own thinking in dialogue with the living theology of the Church.

It is only out of the life of dialogue with the ancient ecumenical tradition that the life of the pastor will be empowered and guided.

Imagine a world in which the deepest wisdom and values of the great spiritual traditions touch the critical questions of the age, and in which religious communities are in deep and thoughtful dialogue with experts on all those critical questions.35

Maintaining Trent's fundamental teaching on justification, the sacraments, and the relation between Scripture and tradition is consistent with affirming a more comprehensive and balanced formulation of that teaching as a fruit of serious theological dialogue.

Dialogue between these traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.

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

The dialogue between religious traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.

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.

His books include: To Set at Liberty: Christian Faith and Human Freedom; with Clark Pinnock, Theological Crossfire: An Evangelical / Liberal Dialogue; and Boundaries of Our Habitations: Tradition and Theological Construction.

The alternative into which we are being drawn by our experience in dialogue is to affirm, with great conviction, what we positively have learned from our own tradition, but to restrain the tendency to negate what is different.

Dialogue between Faith and Modernity has been taking place within the church between the Christian theologians and the scientists and politicians committed to work out the implication of their Christian faith in their profession, and later through some formal dialogues with secularists open to dialogue with Christian trDialogue between Faith and Modernity has been taking place within the church between the Christian theologians and the scientists and politicians committed to work out the implication of their Christian faith in their profession, and later through some formal dialogues with secularists open to dialogue with Christian trdialogue with Christian tradition.

In the twentieth century, dialogue with representatives of other traditions has advanced greatly.

In Wales, Rowan Williams is a poet as well as a theologian who often engages with literature, Donald Allchin is in deep dialogue with poets in many traditions, and Oliver Davies, having ranged through German, Russian and Welsh literature as well as Meister Eckhart, is now engaged on a major work of fundamental and systematic theology with a strong literary dimension.

Christians committed to dialogue with the people who live according to other faiths can never be content with the «library» versions of those traditions.

Fidelity to the spirit of Jesus» teachings is realized not in possessive clinging to one's own tradition but in placing it in dialogue with others.

Emphasis upon an «unbound» Christ already present among people of various religious faiths may sound as though it fits more congenially with traditional mission language; and emphasis upon the saving action of God's spirit with people of other faiths may sound more congenial to those of the dialogue tradition, who are concerned that the dialogue partners be affirmed in their own right.

Schleiermacher has always been a theological model not so much in the content of his thought as in his basic approach to faith, which is a very rational, historically oriented approach within a tradition, with the understanding that one can not simply swallow the tradition but has to enter into a reasonable dialogue with it.

Years of experience in the entertainment, fashion, film and tv world as on - camera talent combined with a decade of exploring energy healing traditions to include Shamanic Healing, Reiki, Voice Dialogue and Yoga helped Kahshanna sink her narrative, branding and media chops into her boutique media hub Kissing Lions Public Relations.

St John's Cathedral is home to a community which seeks to bring the best of Anglican tradition into dialogue with the issues and needs of our day.

This is a film steeped in the nouvelle vague tradition, with poppy bits of poetic - seeming dialogue and pretty pictures of beautiful, pining people, shot on multiple soon - to - be-extinct film formats (8 mm, 16 mm, and 35 mm).