Sentences with phrase «earliest traditions point»

All of Israel's earliest traditions point to a concern to de-emphasize human participation in war.

Not exact matches

Even the greatest statement of the early Enlightenment's tradition of toleration, John Locke's 1689 «Letter Concerning Toleration,» which is much more subtle on this point, draws a distinction that's relevant today.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

If we need proof that we must lay aside our modern view - point in order to understand such a saying in the sense of primitive Christianity, let us consider a very similar parable of the early Christian tradition.

The most probable conclusion to draw from passages of this sort is that either Thomas or earlier Gnostic tradition made use of the canonical gospels at points where we find parallels, and that there is no reason to suppose that any passage in Thomas (in spite of interesting textual variants) provides an earlier or a more reliable version of any saying of Jesus.

Moffett points out that the Addai traditions were as persistent in the early Church of Mesopotamia as the Thomas traditions were in India.

Yet, to repeat another point made earlier, if these constraints themselves become too rigid, as they often do in the unfolding of a religious tradition, then the communication flow becomes so burdened with redundancy that it loses any truly informational (in this case, revelatory) character and decays into the transmission of mere banality.

The 19th and early 20th centuries offered a tradition of public insults that were witty, pointed, occasionally cruel, but not obscene or particularly offensive.

At this point we must take into account the conclusions of a growing number of New Testament scholars to the effect that in the earliest Christian traditions the resurrection of Christ was in any case actually understood in terms of exaltation.

A large number of leading New Testament scholars have now rejected these traditions as unhistorical, leaving us with two conclusions: the first, that none of the Gospels was written by an eye - witness of the events described in it, and the second, that the earliest Gospel, that of Mark, was written thirty - five years or more after the death of Jesus, and the other three Gospels were written nearly sixty years or more after the same point.

’32 If Jewish tradition, as we have earlier seen, could reach the point of elevating Moses to a place in heaven even though the scriptures clearly referred to his death and burial, then the disciples had only to com, to the conviction that Jesus was at least on a par with Moses in order to draw the conclusion that the crucified Jesus too had been exalted to heaven.

This apocalyptic element is certainly present in the Gospels, and it was present in the gospel tradition; but it probably came in at a point early in the history of the tradition, and it grew stronger in some circles as time passed, reaching its climax in the Gospel of Matthew — only to be all but completely rejected in John!

We shall return to Jeremias's work on the parables again and again, for it is epoch - making in several respects, but for the moment we want only to call attention to the consequences of this work so far as a general view of the nature of the synoptic tradition is concerned the success of Jeremias's work demands that we accept his starting - point, namely, that any parable as it now stands in the gospels represents the teaching of the early Church and the way back from the early Church to the historical Jesus is a long and arduous one.

The very signs of the difficulty the early church had with the tradition at this point establish its validity.

In our earlier mention of the work of Jeremias on the parables we pointed out that one of the reasons for its success is that he achieves a history of the parabolic tradition; he is able to show how the parabolic tradition reached its present form and what that tradition was like in its earlier and earliest forms.

And as pointed out earlier, it would also unnecessarily contract the informational character of our own faith tradition.

On the other hand, at this point it might seem more cogent to dismiss the entire genealogy with all of its idiosyncrasies as the work of earlier tradition.

Paul's own distinctive contributions to Christian thought are to be sharply distinguished from what he received by tradition; and it will be found, when these are segregated, that they point to several sources: (a) his own personal experience, that of an intense spiritual nature with a keen imagination and a desperately sensitive conscience; (b) a peculiar exegesis of the Old Testament, partly rabbinic, partly early Christian, but more probably derived from his own reading and pondering of the Greek version of the Jewish scriptures; (c).

This is the whole point of form criticism — or tradition criticism, as it ought to be called: the units in the evangelic tradition were handed down orally, in separation, and in the form given them by the earliest preachers and teachers of the gospel, the «gospel» being, not the total story of the life of Jesus, but the proclamation of the message of salvation through him, a salvation fully to be effected in the future, though it could be realized in anticipation even now, before the final Parousia.

As William McLoughlin competently points out in his book Revivals, Awakenings and Reform, the American revivalist tradition came into existence in the early nineteenth century at the same time as the mass market and popular media such as the penny newspaper.

It is the purpose of this volume to present certain studies of the gospel at the point where the oral tradition was being crystallized in writing; and for this reason we shall pay chief attention to the Gospel of Mark, though the other early source or cycle — Q, the «Sayings Source» — will also engage our attention now and then, But we can not deal with that source in detail at present; indeed, we shall not have the time to deal adequately with Mark, and can study only some of its leading features and the problems to which these give rise.

The chaplains quoted earlier go on to point out that the unhealthy attitudes and practices do not represent the «deepest and best in the Christian tradition or in the contemporary church.»

The double saying has no earlier history in the tradition; the point at issue is the question of repentance in face of a challenge, certainly a major concern of the message of the historical Jesus; the references to the queen of the South and the men of Nineveh are vividly apposite and absolutely in accord with Jesus» use of unlikely good examples in his comparisons (the Good Samaritan); and the element of warning in the saying coheres with a major aspect of the message of the parables.

It may be that the gospel form did not come into existence before Hellenistic communities (Rome, Antioch, Ephesus) had made Palestinian traditions their own, though the notion that Matthew wrote something in Hebrew may point towards an earlier origin for some, at least, of the traditions found in this gospel.

I became aware of this very early in my career, and my studies in Eastern traditions and philosophy, as well as yoga, pointed to some answers.

Even though 1904 is officially considered the starting point of Riga's art nouveau architecture, Ludvigs Neiburgs constructed his building a year earlier, reflecting in the façade the same eclectic art nouveau or Jugendstil tradition that is found in the later examples of this style mostly imported from Germany.

Beautiful to look at, almost to the point of decoration, the works echo out toward the viewer, and one is easily taken by the romance of the pleasing combination of color and structure, and the quiet reference to an earlier artistic tradition of painting interiors.

«The God Player» — Moreno discovered early on that we are all fallen gods and, in the spirit of the religious traditions, he warmed himself up to take on the spirit of religious figures, even to the point, perhaps shrouded in his own self - proclaimed megalomania, where he wrote a book entitled, «The Words of the Father.»