Sentences with phrase «even more traditions»

In other words, there's a long tradition already, and for today's version, I incorporated even more traditions — my own.

Not exact matches

«It's even more important that Uber build a company that reflects the multi-racial, multi-cultural character of Oakland and the East Bay community, and its tradition of advocating for racial equality and economic justice.»

As in liberal Protestantism, the Father was Good; the Son, being human, even better and more philanthropic (well, the Jews and Muslims dropped this bit); and keeping God's commands involved less tradition or ritual and more love of our fellow - men, all men being sons of the one Father.

Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»?

For Catholics, tradition is just important as scripture — maybe even more so.

to the new intellectual environment, combined with the fact that Wesley did seem easily to appropriate the emerging biblical scholarship of his day, are grounds for suggesting that the Wesleyan tradition is more appropriately viewed as non-fundamentalist, even among those who wish to live in more direct continuity with the spiritual dynamic of the founder.

But even the more conservative wings of the Wesleyan tradition (which because of their basically orthodox stance and their commitment to a «supernatural» articulation of Christian faith, have often felt some affinity with the fundamentalist wing of modem Protestantism) have not been able to find a home in the circles of either modem fundamentalism or more recently in neo-evangelicalism.

It was not even certain when, precisely, the first appearance took place, whether «on the third day» or, more probably, «after three days» — the tradition varies, as Weiss points out.

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.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

While Bunge never shies away from the very real connection between this pedagogy and the abuse and diminution of children, she even more adamantly proclaims that such an estimation of the tradition is not a «full account of past theological perspectives on children and our obligations to them.»

In Zen and in process thought, however, the intimacy of the self and world is stressed even more than it is in the phenomenological tradition.

Rather, her point is that the twentieth century might have been more humane if the ideologues of the nineteenth century had their sledgehammer theories softened, perhaps even overturned, by the twisting, evasive, allusive verbal ambiance of Yiddish, a folk tradition of language that testifies to the uncertainties and fragilities of life.

It seems to me, then, that even though Tillich's theory of symbols dwells on religious uses, and his theological method starts from existential questions, his formal discussion of God is more strongly indebted to idealist philosophy than to either religious experience or the biblical tradition.

St. Augustine defines a sacrament as the outward and visible sign of an inward and invisible grace; but he does not lose sight of the community of believers as the mediator of grace, nor should we, even though our doctrine of the relation of grace to the visible Church may declare considerably more freedom for the Holy Spirit than is the case in some traditions.

Even the comparison of the mythologies of the various religions will help him to understand more clearly the significance of the myths of the Christian tradition.

In many ways, the debate is a microcosm of a larger tension between topical and expository preaching, and even between seeker friendly and more tradition focused churches.

If they think about their own tradition in the light of religious pluralism, the need to consider the basic assumptions of diverse traditions becomes even more important.

While our rights tradition stems from a belief in a moral order independent of government, a strong case can be made that our system of limited and dispersed power depends even more profoundly upon an appreciation of human imperfectibility.

But this tradition, found no earlier than Matthew's Gospel, more than fifty years after the event, almost certainly stems from much later apologetic, suggesting, as it does, that the Jews, unlike the disciples, were ready for the Resurrection even before it happened.

Even before the written Talmud was written, there was the «Oral Torah,» a tradition of interpretation which probably existed for more than a thousand years prior to its codification in the Talmud.

This is not, however, an addition to the legislation of the Qur» an, for a careful study will show that each of these traditions expresses the spirit of a more general teaching in the Book, even though the ties connecting each tradition with its appropriate foundation in the Qur» an are not easily discovered.

It recovered to expand more widely in themiddle - ages, and in the modern period, it was continued in, and with, the Christian tradition, even after the rise of Protestantism, and it endures to our own day in the Christian peoples, free and submerged alike, of the modern world.

We Jews should be strengthened in our identity by appreciating how much our Torah and tradition have partially influenced Christianity, and that many Christians now at long last appreciate that influence, and even want more of it.

It is prophetism out of a common, enduring Yahwistic tradition; but even more, it is out of a distinctively cultivated and maintained Yahwistic prophetism.

And I have found, even from my friends of other faiths (of which I have a few), that people appreciate others who genuinely believe their traditions are more than an amalgamation of pieces of other faiths discarded down the highway of human history.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

Biblical traditionalism and literalism are even more marked in the independent churches and in denominations rooted in the Pentecostal tradition, and similar currents are also found among Roman Catholics.

lol, yes clay i am an atheist... i created the sun whorshipping thing to have argument against religion from a religious stand point... however, the sun makes more sense then something you can't see or feel — the sun also gives free energy... your god once did that for the jews, my gives it to the human race as well as everything else on the planet, fuk even the planet is nothing without the sun... but back to your point — yes it is very hypocritical of me, AND thats the point, every religious person i have ever met has and on a constant basis broken the tenets of there faith without regard for there souls — it seems to only be the person's conscience that dictates what is right and wrong... the belief in a god figure is just because its tradition to and plus every else believes so its always to be part of the group instead of an outsider — that is sadly human nature to be part of the group.

The existentialist tradition which Reinhold Niebuhr and Paul Tillich have interpreted so profoundly in their theologies, I am now proposing to say, becomes even more illuminating when we take not simply the will to be, but the will to belong as the key to human action and feeling.

We beg you, we appeal to you, in the Lord Jesus, to be even more diligent than you are in following the tradition we passed on to you, about the Way to please God by your conduct.

Even more significantly, this persistent Mosaic tradition in law also would appear as partially responsible for the high ethical presuppositions which, by and large, pervade the legal framework.

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

A little later, discussing the identification of secularity with the «sanctification of ordinary life,» he wonders whether the latter perhaps had more benefits (even if it was «the camel's nose in the tent of enchantment») than Taylor acknowledges — and whether Taylor underestimates how much it might owe to Smith's own Reformed tradition.

There is more power, hope, faith and even realism left in the Christian tradition than many seem to realize.

The autonomy of humanity from the realm of supernatural forces was considered by Marx as an axiomatic ontological truth that had been developed since ancient times, and he considered it to have an even more respectable tradition than Christianity.

Even when the two sets of scripture speak of the same figure — such as Abraham, supposedly the common father of all three traditions — they tell some different stories and draw markedly different lessons, and this makes the term «Abrahamic religions» more problematic than at first seems the case.

Another term used to describe those three related traditions, «monotheistic,» is even more problematic.

We have proposed that what is needed to keep the Barque of Peter on a more even keel is a new synthesis of modern science and Catholic teaching - one which, as Catholic Tradition requests, remains faithful to Christ's Magisterium from the Gospels and the Council of Jerusalem to Gaudium et Spes and Pope Benedict.

(17) Others, like Robert Webber, also argue for the necessary role of tradition, even if their language is more moderate.

The whole world may come to participate more or less imperfectly in the universal mission of Christ and the Church: the Eastern Orthodox churches, Protestant ecclesial communities, the Jewish people, Islamic monotheism, the great world religious traditions that are not always explicitly monotheistic, and even secularists through the workings of the moral conscience by which human beings are led to seek the true and the good.

Rather than finding that most teens are reverential toward the symbols that represent what is most meaningful to them or even the symbols most closely associated with their own tradition, as Fowler asserts in his oft - cited argument of adolescent faith development, I found that teens actually approach all religious symbols more like what Frederic Jameson called bricoleurs.

Far more promising is the approach of Professor Branscomb in «The Moffatt New Testament Commentary» (1937), who views the Gospel as based upon «the common tradition of the Gentile churches,» though the use of sources, even of written sources, is not only not denied but even presupposed in the discussion of more than one section of the Gospel.

If the task of distinguishing the narrative sources of the fourth gospel is beset with difficulties, that of disentangling from the discourses sayings which come from the apostle, sayings which come from tradition, and the evangelist's own meditations, is even more difficult — and often quite impossible.

She wants open dialog and mutual respect, and would like to see the tradition in which she was raised and obviously still loves continue to embrace her as she endeavors to re-articulate theology, expand the church's borders, and open its doors to more and more people who have been marginalized and even excluded.

And only a man himself nurtured and articulate in the tradition of prophetic Yahwism could record Elijah's racy, earthy verbal devastation of Baal (18:27) and Yahweh's rebuke of Elijah in the climactic Horeb scene (19:9 - 18), unquestionably simpler, more direct, and even more moving in its original form.

What Machen described in the 1920s as the abyss between belief and unbelief has become even more pronounced» a true bottomless pit» in the intervening decades, while the gulf separating the Church of Rome from the traditions of the Reformation, while still formidable, is less a barrier today than it was when Billy Graham preached for a Polish pope.

This distinction is an important one, as the former type of theory reduces the status of the final author of a gospel almost to that of an editor writing at a late period when trustworthy oral traditions were comparatively scarce; the latter type of theory assumes the existence of smaller, but earlier and more valuable written sources, some of which may even be apostolic, which have been combined with considerable oral tradition, of varying historical value, by the final author.

The Jewish tradition that flows from the Old Testament and cradles the New Testament was even more explicit in condemning pre-marital sex.

Jesus carries forward this tradition in the Sermon on the Mount, and then even more dramatically on Golgotha.