Sentences with phrase «experiences with the tradition»

Maybe that was because of my marginal experiences with the tradition during my childhood — maybe not, but either way we felt like it just wasn't enough.

Not exact matches

«For decades, we've immersed guests in my family's distilling traditions with a hands - on mashing, distilling, barreling, bottling and tasting experience.

At School Night, Sanchez will showcase Pisco - centric classics that pay homage to the flavors and traditions of his Peruvian roots, in addition to Whiskey and Agave - forward cocktails that honor the ingredients he's discovered and fallen in love with as part of his American experience.

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Borges, for instance, believed him a far more important figure in French letters than any of his more celebrated near contemporaries, and credited him with having invented an entirely new approach to aesthetic experience, reconciling (without merging) the traditions of Asia and Europe.

As with the mystical tradition in general, the danger is that the Pentecostal mystical experience becomes a mere escape from the world rather than a preparation for a purposeful reinsertion into the world.

I have been enlightened by the life and wisdom of Gandhi, but I have not experienced intimacy with God through the Hindu Tradition, although I recognize that Krishna is a Christ figure and have no doubt that there are Hindus that have spiritually experienced the intimacy with God that I as a Christian have experienced.

One place to see easily the variety of theological norms coming into play is in Wesley's Plain Account of Christian Perfection, perhaps both the key text for those who wished to sustain continuity with the spiritual experience of classical Wesleyanism and a source of much controversy with outsiders who found the key doctrine of the Wesleyan tradition offensive.

(5) All of this is to argue that the very logic of the Wesleyan tradition is basically at odds with the fundamentalist experience and that this extends to the understanding of the nature and function of Scripture.

Not trying to step on the the 11th tradition here (pun intended) but is the only place I can talk about my experience in AA either in an AA meeting or face to face with another alcoholic?

But now historical experience, tradition and critical exegesis, together with philosophical and theological reflection on their content and implications, became the privileged medium to discuss the reality of God.

The stress on action over against teaching (the kerygmatic tradition) and religious experience (the mystical tradition) is significant, for it ties in directly with the way of the parables.

Thus it acknowledges with the apophatic tradition that we really do not know the inner being of divine reality; the hints and clues we have of the way things are, whether we call them religious experiences, revelation, or whatever, are too fragile, too little (and often too negative) for heavy metaphysical claims.

Presumably this was intended by many of those opposing theological pluralism along with the full recognition of tradition, experience and reason as sources and guidelines for theology.

Furthermore, it is compatible with the various construals of the subject matter of theological schooling (Word of God, Christian experience, Christian tradition — paideia as «Christian culture» - or various combinations of these).

Your spiritual experience is valid to me, and most Pagans don't think of other religious traditions as being «wrong»; we just disagree with anyone who thinks they have a stranglehold on the truth.

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).

Understanding Hinduism can help Christians recover their mystical traditions and allow the Church to communicate with people today at the level of experience rather doctrine.

The undergirding of the cause of theological learning with endowed chairs and programs, whose chief behest will be an honest respect for the normative character of «the Wesleyan quadrilateral»: Scripture, tradition, reason and «Christian experience.»

A softer form might mean experiencing some discomfort with that, but feeling that's been such a central part of the Christian tradition, one is not sure that it's okay to let go of it.

Therefore, reason and experience, along with Scripture and tradition, deserve to be given formative roles in the church's life.

A notable departure has occurred at the Claremont Colleges where, for several years, the three main religious traditions have been expressed in simultaneous «opening exercises» in separate locations, which are then followed by a common interfaith experience, with Jewish, Catholic and Protestant speakers in alternate years.

The author explores these elements and possible points of contact with elements in Christian tradition and experience, raising questions about religious language: reality, analogy and metaphor.

In this paper I have endeavoured to create an opportunity to explore these elements in Hindu bhakti and possible points of contact with elements in Christian tradition & experience.

Well, foolish or not, theology tries to answer it, speculatively but consistently with what is known from tradition as well as what is seen, maybe for the first time, in contemporary experience.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Such a commitment places Volf at odds with two formidable rivals in the contemporary world: (a) those ecclesial traditions (Roman Catholic and Orthodox) that insist that the «constitutive presence of Christ is given only with the presence of the bishop standing in communjo with all bishops in time and space» and (b) those postmodern cultural and social standards that are grounded in individualistic and consumer - driven life styles and that simultaneously relegate all religious experience to the nether regions of the privatized soul.

I celebrate with my (mostly christian) family and experience the traditions with my daughter and let the parts with the nativity and all that nonsense just fall by the wayside.

The key to Calvin's vibrancy is linking desire for God with a homey simplicity that mirrors both the great Christian tradition of mystical experience and the small - town sensibilities of historic American Protestantism.

Lutherans and others in this tradition are left with (admittedly fallible) reason, experience, and experiment — the sharpest tools of the modern academy work.

Within the Jewish - Christian tradition, this refreshment and companionship is given a supreme and clear statement in the language in which the biblical writers speak of God as the living one who identifies himself with his creatures, works for their healing, enables them to experience newness of life, and enters into fellowship with them.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

cit., pp. 49 - 53) Thus Moses at the burning bush clearly experiences the identity of the God whom he meets in the full and timeless present with the God of tradition revealed in time.

The mystical tradition, with which I have great sympathy and about which I have written in the companion volume What can we Learn from Hinduism, unites believers beyond the differences of doctrines and ritual and stresses the longing to experience the presence of God.

The various schools of Tradition agree that natural reason relies upon experience for its initial signals of reality; hence, to start philosophy with sense and image is no crime, but it is a crime to end there.

It has grown out of the wrestlings of ministers with their problems, out of the experiences of the times and the needs of men, yet it has its roots in the Bible and in the long tradition of the Church.

For Berger, then, the theological enterprise is best understood as a process of «induction,» in which one mediates and interprets personal experience in conversation with one's religious tradition.

It is safe to make any commentary on Christianity one would like to, at least safe in terms of the law of the U.S., and certainly this is the faith tradition with which this particular cartoonist has the greatest amount of direct experience.

Thus many of the ideas and categories which they brought with them to their experience of the Buddha gave direction to the development of the existing tradition and above all assisted in its codification and systematization.5 When the dogmatics applied the predicate Mahapurusa to the Buddha — as we know, the Mahapurusa is characterized by a number of specific primary and secondary physical and spiritual attributes — or that of Cakravartin — this does not imply, as de la Vallee Poussin has already and very appropriately remarked, that they were «idealizing» or recalling attributes of the historical Sakyamuni.

In my experience, for example, those who are most concerned with getting rid of all pagan influences in Christianity, are also those who tend to be the most judgmental and critical toward those Christians who still incorporate some of those pagan traditions and customs.

It has been my personal experience that Judaism is often practiced with an appreciation for the cultural benefits of community and tradition without falling into the pits of fundamentalism and intellectual suicide; not that Jewish fundamentalists don't exist, they just seem to make up a smaller percentage of the overall population.

And for this reason, the question of whether this view is correct or not shouldn't be argued on the basis of conformity with the church tradition but on the basis of Scripture, reason and experience.

Demonstrating an affinity with the Romanticist tradition of Schleiermacher and Dilthey, these men seek to uncover the seminal experience or creative insight of the authors of the texts in question, the experience that was objectified in words.

Discussions with British evangelicals after the appearance of the SCM edition last summer convinced me that the British evangelical scene is more uniform and more defined by the Inter-Varsity experience and its tradition of biblical exegesis.

More specifically, his goal is «to examine — with a frank apologetic agenda near at hand — the possibilities for envisioning the transformation of humanity through relationship with Christ, as per Biblical tradition and Christian experience, in a process - relational mode»

The trouble with this mode of communication is that the written word has imposed on it our filters, our experiences, our expectations, our traditions and our agendas.

The chapter on Step Two in Twelve Steps and Twelve Traditions describes several types of experiences with God before getting into a recovery program.

The second of the two possible meanings has been stressed by another strain in the Christian tradition, with more probability so far as our human experience can guide us.

We must remember that in Israelite tradition there was a long history of visionary experiences, commencing with the ancient theophanies in which God was thought to have «appeared» to men in human form.

The artists became illustrators, embellishers, and decorators, and thereby lost I their authority to be involved along with speech, tradition, and doctrine in the shaping of Christian religious experience.