Sentences with phrase «far as our tradition»

The two most striking examples of how human life may be guided, so far as our tradition is concerned, are seen in Greek philosophy and the Christian religion.

Jesus» ethical teachings, so far as tradition was involved, were rooted in the prophecies and psalms of the Old Testament, and their development can be traced directly back to these non-apocalyptic sources.

My family was definitely team gingerbread cookie as far as traditions go, but the whole experience of sugar cookies is too fun to be left out during this time of year.

Not exact matches

In business, we have a terrible tradition going back at least as far as Frederick Taylor (yes, the «Taylorism» Taylor) that jobs are things done by employees, but designed by their so - called superiors.

Suppose, further, that this issue was logically related to matters of principle at a deeper level, so that one could not commit oneself on this issue without also making significant commitments about the internal logic and character of the tradition as a whole.

As a result, evangelical liturgical practices tend to be far more fluid than the practices of more high church traditions, as the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristicAs a result, evangelical liturgical practices tend to be far more fluid than the practices of more high church traditions, as the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristicas the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristics.

Popular christmas traditions in north america are so far removed from christianity, I don't see how folk can cite religion as grounds for offense.

(CNN)- As far as Christmas traditions go, nativity scenes are generally quite similar, though local customs often find their way into such montageAs far as Christmas traditions go, nativity scenes are generally quite similar, though local customs often find their way into such montageas Christmas traditions go, nativity scenes are generally quite similar, though local customs often find their way into such montages.

day to day life of a muslim revolves around these beliefs and traditiopns.as far as christianity is concerned or a christian is concerned he or she is just a christian on traditions and stories told in man - made bible and their life does not revolve around any true beliefs or traditions and they do not take them seriously as well.

In terms of structure, they are anti-sectarian — a further reason why the Left, insofar as it is not prepared to re-examine its traditions, has little idea what to do with them.

Revelation — Scripture and Tradition as interpreted by the Apostolic Succession — takes us a step further by placing the male / female relationship in a liturgical context.

The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradition.

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.

While, therefore, the lessons of the prophets, far from being forgotten, bore fruit in great examples of personal piety, the prophetic tradition could not break through to its logical conclusion — religion as a free, individual choice, regardless of race or nation.

For although it can not lead to a suspension of that method, it does draw our attention to the basic problem which it presents: «According to our historical method employed thus far, we have before us apparently authentic material about Jesus in the tradition of the sayings of the Lord, only when the material can be understood neither [as derived] from primitive Christian preaching nor from Judaism.

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.

Q ~ The main reason for this tradition [Friday crucifixion], as far as I can tell, is that the disciples of Jesus were intent upon burying Jesus before the Sabbath arrived (Mark 15:42 - 43; Luke 23:54; John 19:31).

But he went much further, arguing that Christian philosophy, like that of Aristotle, should be empirical: it should proceed from what can be grasped by the senses — and not, as the Augustinian tradition held, by what can be grasped purely by the Mind.

As we attempt to reconnect with our own history, which is after all a sacred history as far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faitAs we attempt to reconnect with our own history, which is after all a sacred history as far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faitas far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faitas the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faitas expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faitas the embodiment and carriers of the Church's faith.

For most of the interval between 30 A.D., when Jesus» career ended, and the date of the beginning, so far as we can know, of Gospel writing, the tradition about Jesus existed only as individual stories and sayings, circulating separately and orally among the scattered churches.

In other chapters, Wuthnow examines further significant questions, such as who goes to church or not, why different religious traditions are gaining and losing members, faith and the Internet, recent trends in religious beliefs and spirituality, the role of families in faith formation, and generational differences when it comes to religion and public life.

The main reason for this tradition, as far as I can tell, is that the disciples of Jesus were intent upon burying Jesus before the Sabbath arrived (Mark 15:42 - 43; Luke 23:54; John 19:31).

It can be seen from the above that there are real differences between the synoptic tradition on the one hand and the remainder of the New Testament on the other, as far as the usage of Kingdom of God is concerned.

I believe that these indicators will support my general thesis, which is that the African - American conception of God as God of the oppressed is far more in accord with Hartshorne's vision of God than with those classical Western theologies which are affiliated with denominations and traditions from which African - American congregations have sought to liberate themselves.

Though populist impulses go as far back as the colonial era, the contemporary tradition was born with the fiery rhetoric of William Jennings Bryan in the 1890s.

There can be real potentialities only in as far as there are actual presents which lay down conditions to which the future must conform, Furthermore, a past has led up to any such present, and the weight of this whole tradition imposing itself on the future is a necessary condition of the very concept of a real potentiality.

Furthermore, whatever was the case with his «Messianic consciousness,» Jesus, in so far as we know him from the Synoptic tradition, did not summon his disciples to have faith in Christ.

There is in this sense» the only interesting sense, conceptually speaking, so far as I can tell» a presumption against war enshrined in the just war tradition.

It is in the Fourth Gospel, which in form and expression, as probably in date, stands farthest from the original tradition of the teaching, that we have the most penetrating exposition of its central meaning.

Only the countries of what westerners called the Far East — such as China, Tibet, Japan and Korea — were still bound by tradition and hardly touched by the waves of cultural change from the west.

Hence we conclude that the presbyter is reporting a genuine tradition, namely of «Mark's» association with Peter and his recollection and writing down of certain things Peter had said in his preaching; and this is all the more probable in that (a) the presbyter uses the tradition to meet a current objection, and (b) he presses it a little too far — though not so far as Papias does — in meeting the objection.

Further, he underscored his increasing sympathy, as a Protestant, with both the Jewish and the Catholic traditions.

It is impossible to say how far such passages as that quoted above axe authentic utterances of Jesus, and how far the imagery has seeped into the gospel tradition from the environment.

In any event, the point of this chapter, intended to prepare the way for further discussion of what I have styled «another» (and I am convinced a better) theological approach, is simply to insist that we can only be loyal to our ancestors in the Christian tradition, but above all loyal to the chief stress in the faith which that tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to use that as our key to the whole theological enterprise.

We are far from having exhausted our own traditions as sources for our ethical considerations.

The day may not be far off when in every branch of Christendom the centrality of the Lord's Supper will again be recognized, as the Catholic tradition and the great Reformers recognized it, and the eucharistic action will again be the usual and normal way in which, Sunday by Sunday, Christians gather to offer their prayer and praise to God through Christ, by the power of the Holy Ghost.

The locus of the controversy is the contrast between those who adhere to the western Christian moral tradition and those committed to the «sexual revolution» wishing to further the revolution using school children as a captive audience.

The divine aim to raise up persons whose goals and values are identical with God's goals - for - them and whose actions are complementary to the divine activity succeeds, therefore, only in so far as social ends and cultural traditions are also in harmony with the divine.

Flat, blank facades on buildings conceived as commodities — or just oddities — rather than works of civic art; flat modernist pictorial abstractions; the flattening of cultural history into pseudo-history packaged as what Henry dismissed as «applied sociology» — all spoke to him of something far more ominous, the abasement of man and the crude negation of his proper relationship to nature as embodied in the great tradition.

Secondly, they hold that death, far from being complicit with evil as religious traditions have often taken it to be, is the very circumstance that makes it possible to act ethically at all.

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.

Consequently Simpson deplored the crudely materialistic view of resurrection that has often dominated the Western Christian tradition, and went so far as to say that «If the Body of Christ had been cremated, His Resurrection - Appearances must have assumed much the same characteristics of physical identity as those which the Evangelists report.

This is not to disparage a tradition of poetry which as far back as Sumerian times possessed form and power and in the hands of Israel's immediate predecessors produced models from which the Hebrew poets could work.

This coincidence between the apostolic Preaching as attested by the speeches in Acts, and as attested by Paul, enables us to carry back its essential elements to a date far earlier than a critical analysis of Acts by itself could justify; for, as we have seen, Paul must have received the tradition very soon after the death of Jesus.

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.»

In some fascinating paragraphs he wades into the controversy suggesting the «projection of Tradition over Scripture» so that it is clear that «there can only be one source, Revelation itself...» «Sacred scripture is the regola of the faith in so far as it is divinely inspired; Tradition itself divinely assisted... allows the scriptures to be always contemporary for humanity» and for «faith to be able to have in itself a solid basis for those truths which it bears in itself...» (pp. 437 - 438).

With Hauerwas & Co. he betrays a tendency to reify «liberalism,» turning it into a concrete and coherent doctrine far beyond what many who affirm «the liberal tradition» recognize as their own position.

But most American practitioners wouldn't go nearly so far as to label yoga as a religious act or even to relate it to a specific religious tradition.

In order to make concrete that preaching situation let us assume further that I am a preacher in a church which owns and honors the liturgical tradition, and as a major obedience to that tradition does not deliver over to me — for exploitation according to my ambulatory penchants or enthusiasms — a merely religious occasion, but has from of old designated this Sunday as the second Sunday in Advent.