Sentences with phrase «early church tradition»

Since my approach to worship betrays a dependence on early church tradition, it is incumbent upon me to defend my use of tradition in relationship to the Scripture.

The second pronouncement, on abortion, enjoys little if any direct support from Scripture, but is confirmed by early Church tradition and by the constant teaching of the magisterium, at least in our century.

that early church tradition crap is nonsense....

It reflected the early modern impulse to submit Scripture to reason more than it harmonized with early church tradition, which regarded a literal six - day creation as unnecessary to Christian orthodoxy.»

Not exact matches

This living tradition includes the early creeds, the ecumenical councils, and the writings of the Fathers of the Church.

In his account, the Church's attempts to tame violence through preaching humility and peace had a negligible effect on the ancient traditions of manliness until its efforts were joined with the state's in the early modern period.

Thus, to invoke the Russian Church's traditions of the nineteenth and early twentieth centuries requires us to engage in historical reconstruction rather than to nurture beliefs and practices that are ongoing.

the reminder that Orthodox theology continually refreshes its thinking by reference to the early Church Fathers, who were much concerned with the question of God's activity in the other sects and traditions and in the wisdom of humankind.

These «deviations from the tradition of the Early Church... increasingly estrange Anglicanism from the Orthodox Church and contribute to a further division of Christendom as a whole».

Beyond the considerable body of research that has emerged in the past three decades which demonstrates that women played a far more generous role in the early Church than perhaps Neuhaus has imagined, my own Wesleyan holiness tradition has apparently escaped his ecumenical vision as well for it was already ordaining women in the nineteenth century.

Perhaps I should have said it was a Catholic Tradition for almost 400 years, because there were many heresies that the early Church had to contend with.

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

The simple fact that we have a canon of Scripture, which was compiled and organized by various early Church Fathers, and became a tradition, shows that we must, to some degree, accept and depend upon some forms of Church Ttradition, shows that we must, to some degree, accept and depend upon some forms of Church TraditionTradition.

More and more, I find myself wondering if church sprung out the minds / needs / traditions of the early Christ followers who needed community while facing persecution.

Not direct «Paulinism,» then, but the leaven of Paul's teaching influencing the common faith of the earliest church in the West, and hence affecting the tradition as it came to Mark some years later — that is what we may reasonably look for in Mark's Gospel.

Second, if the church is attentive to the New Testament, Justin Martyr and Hippolytus, the Eastern church, the Western catholic tradition, the Anglican tradition, the Lutheran tradition, the Calvinist intent (and practice, if not in Geneva then in places like John Robinson's Leiden), the Wesleyan intent and that of the early Methodists, then its worship on every festival of the resurrection — that is, on every Sunday — will include both Word and Supper, not one or the other.

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.

Among the criteria that scholars use, one of the most problematic is, paradoxically, also one of the best» the principle of embarrassment, which claims that those traditions about Jesus that would have been most embarrassing to the early Church have the greatest possibility of being true.

It was Mark who began this process of transvaluation, as far as we can make out at this distance, by insisting that Jesus became Messiah at his baptism — though perhaps the evangelic tradition had already received this interpretation in the Roman community, or even, earlier still, in Palestine or in the early Gentile church.

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».

The three arguments against the authenticity of the allegorizing explanations are: (1) they use the language and concepts of the early Church, not of the historical Jesus; (2) they belong to late strata of the tradition; (3) in their allegorizing, they are parallel to the allegorizing touches demonstrably added to the parallels in the course of their transmission by the Church.)

A reasonable explanation is that usages of Kingdom of God characteristic of the teaching of Jesus and not of the early Church live on in the synoptic tradition.

On these grounds Matt.11.12 has a very strong claim to authenticity: it stands in the earliest stratum of this particular tradition and it reflects the attitude of Jesus to John rather than that of the early Church, to which he was at best the Forerunner (Mark 9.

Though early Christian exegesis may on first reading appear idiosyncratic and arbitrary, it arose within the life of the Church and was practiced within a tradition of shared beliefs and practices, guided by the Church's faith as expressed in the creed.

In fact, however, as I have indicated, I do not think that the Synoptic traditions should be taken for the most part as factual history, but rather as reflections, cast in narrative form, of the theological thinking of the early Church about the Easter appearances and of various current controversies about them.

and it has two of the hallmarks of the differences between the synoptic tradition and Judaism and the early Church respectively, which we have argued are derived from the teaching of Jesus: a use of Kingdom of God in reference to the eschatological activity of God (S. Aalen, ««Reign» and «House»...», NTS 8, 229ff.

In the early patrisdc period it was common to draw a distinction between the apostolic paradosis (tradition) and the church's didaskalia (teaching).

This was always our objection to earlier forms of Roman Catholicism - we must not add human traditions to the scriptural revelation as if they were binding on the church.

the truth of God can be or has been captured in the ex-cathedra utterances of the bishop of Rome — the idolatry of many who like to pretend that ultimate truth has been captured in the ecumenical councils of the early church, in the historic creeds, or in the «unbroken tradition of the catholic faith,» which usually is the same thing as the speaker's special prejudice.

Even after the birth of the church in Acts 2, the vast majority of the early Christians were Jewish, and most of the Gentiles who converted were «God fearers» which means that they knew and respected the teachings of Judaism, and even followed many of the Jewish traditions and practices (cf. Acts 10:2).

The early church argued the question of whether the Judaic tradition should be preserved in every detail: for instance, must gentiles submit to circumcision when entering the church?

The Catholic tradition of venerating saints» physical remains - known as relics - dates back to the earliest days of the church.

The existence of an old local tradition and of families whose ancestry seems ancient and indigenous, rather than of foreign immigrant trading stock, are factors which suggest the possibility of an early evangelist in the country, but the dependence of all traditions on the Edessene Church prevents us considering those factors conclusive proof that this early evangelist was St. Thomas.

In our earlier sections, we have noted that F.C. Burkitt, Arthur Voobus and several other historians have shown that the emphasis on celibacy and abstinence from marriage belonged to an authentic tradition of the Syrian church till the fourth century.

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

A close Nerbal study of such writings as the Epistle of James, the First Epistle of John, and the ethical sections of most of the Pauline Epistles, is needed to show how deeply embedded in the teaching of the early Church was the tradition of the words of Jesus which gave authority to it all.

The Addai traditions were as persistent in the early church of Mesopotamia as the Thomas traditions were in India By the end of the fourth century Addai was commonly accepted by Syrian writers both Eastern and Western as the founder of their church.

The early church, then, may have suppressed theological traditions that seemed to make room for ecstasy and prophecy.

Through common study of the Bible we have gained a better understanding of God's word in the tradition of the great preachers and theologians of earlier centuries, and thus we have learned to read the Bible more faithfully in and with the Church.

Taken together, they argue for «change» but, in the hands of O'Malley, with a wary glance upon the inherited tradition of the Church, earlier conciliar authenticity and the authority of papal teaching.

The event is a remarkably colorful occasion for the church, which says it follows the beliefs of the «primitive» or early Christian traditions.

So it seems all the more difficult to accept the Bible as authoritative just because somebody — tradition or the early Church — says so, when in fact these somebodies did not know as much about the Bible's history and background and diverse elements as we do today.

In effect, he beats the critical tradition at their own game, defending the authenticity of the miracle accounts, counteracting the unfounded claims of anti-Semitism and demonstrating the early tradition of high Christology in the primitive Church.

The author looks at the process of communication - reception - in the early Church, and concludes that the bishops must also be listeners and seek guidance in Holy Scripture and in the tradition of the faith of the People of God.

As Klaus Kienzler noted in his chapter, Vatican II continued the tradition of the early Church.

These sources include the Bible, the tradition of Christian thought (especially from the early church and the Reformation), culture (including philosophy, science and the arts), and the contemporary experience of God's community, including popular religion.

’24 E. Schweizer writes, «that the exaltation really dominated the thought of the early church is also shown by the fact that the oldest tradition barely distinguished between Easter and Ascension... It may well be asked if the reports of the first appearances (I Cor.

They were doubtless told again and again in the early church, as today one remembers the illustrations in a sermon, and thus found their way into not only the oral tradition of the church but the earlier written sources of the Gospels.

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.

In spite of the diversity in the resurrection narratives there is one important common theme which C. F. Evans draws to our attention when he says, «The one element which the traditions, in all their variety, have in common is that the appearance of the risen Lord issued in an explicit command to evangelize the world, yet the early decades of the history of the church, in so far as they are known to us, make it difficult to suppose that the apostles were aware of any such command.»