True, one might
distinguish religious traditions from other sorts.
Not exact matches
They fail to
distinguish two types of
religious persons who may be part of this group: the first, who depend completely upon the literal interpretation of Scripture and
tradition by an authoritarian pastor, and second, those who undertake rescue activity as the command of God, based upon a thoughtful and self - ratified interpretation of the ethical imperatives of the gospel.
Hart
distinguishes between God as defined by the classical
religious traditions and the gods who decorate the pantheons of most of the world's religions.
The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the
tradition of
religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the
tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be
distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.
«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.»
Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to
distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western
religious traditions) so utterly irrelevant for public life.
If they are from a biblically conservative
tradition they are likely to use selected references to sexuality, marriage, and family to communicate the ideals of God in a way that will encourage and motivate people to strive for the ideal.6 This didactic use of the Bible fails to
distinguish the radical difference between family life and the
religious practices of ancient and modern cultures.
Gradually, however, the realities of cultural politics are becoming evident even to secular academics, and some political scientists have developed survey items that
distinguish among
religious traditions as well as levels of
religious commitment (the latter measured by church attendance, devotional practices, and the like).
In Plato the two primary Greek meanings for «theos», immortal and soul, coalesce, as they had earlier in the Pythagorean
religious tradition, rooted in the Orphic mystery cults as
distinguished from the popular Greek religion of the Olympic gods.