Sentences with phrase «for historical understanding»

As they do, these technologies will reinforce powerful teaching by allowing teachers to deepen curricular content, highlight conceptual frameworks for historical understanding, and connect to local history.

Not exact matches

«Until affirmative action is described and understood as one mechanism by which to make amends for historical wrongdoing against members of marginalized communities, it will fail to meaningfully address the inequality that exists as a direct result of federal policy,» he says.

With an unprecedented 2,000 - year record of historical unrest and eruption2, Campi Flegrei provides key insights for understanding the dynamic evolution of large calderas.

In our view, the current market environment begs for investors to honestly assess their tolerance for loss, to align the duration of their investment portfolio with the horizon over which they expect to spend their assets; to consider their tolerance for missing returns should even this obscenely overvalued market continue to advance for a while; to understand historical precedents; to consider whether they care about such precedents; and to decide the extent to which they truly believe this time is different.

Understanding margins in a historical context and investigating the opportunity for mean reversion is also very important.

Even knowledge of the «hard» sciences advances over time; a unified theory of the investment world is similarly beyond our grasp — as is a full understanding of any one strategy, no matter the current pile of historical evidence.the research puzzle For more thoughts on the topic, see this posting on «decaying beliefs.»

With such rapid change, it's becoming harder for investors to understand which historical rules they should follow and which ones were simply useful in an earlier version of the world.

all things were created by nothing with nothing and for nothing... that takes more faith than i have... i prefer to believe in Jesus Christ — the one and only who rose from the dead — the most astounding historical fact ever recorded; Christians don't have all the answers but as the author Don Miller noted: «I can no more understand the complexity of God than the pancakes I made for breakfast can understand the complexity of me»

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

We need to be reminded of these origins, not least for the sake of historical truth, and it is important that we understand these roots properly, so that they can feed the present day, too.»

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

In our historical freedom we are able to transcend that natural fact, and we certainly need not let it be determinative for our understanding of what motherhood means.

I understand the «reformed subjectivist principle» as both naturalizing the human / historical and humanizing the natural — or perhaps better, as seeking an ontological system midway between them and able to account for both.

The AAC monograph, for instance, identifies nine «methods and processes, modes of access to understanding and judgment» (ICC 15) that it thinks are essential to know: logical analysis, verbal literacy, numerical understanding, historical awareness, scientific method, informed and responsible moral choice, art appreciation and experience, international and multicultural experiences, and study of one field in depth.

«David Wells of the World Pentecostal Fellowship confessed that too often evangelicals did not understand or appreciate historical churches, their centuries - old stand for Christ, and their presence in countries in which their witness and pastoral ministry has been dominant,» Stiller wrote.

Now since Paul understands the kerygma as calling for basically the same decision as did the historical Jesus, it would seem that faith in the heavenly Lord not only coincides with commitment to the selfhood of the historical Jesus, but also involves a positive response to his message.

Furthermore, precisely because the gospel has to do with historical event, and because it understands that event in the light of faith in the unseen divine reality whom we call God, there is no other language available for us.

Some may wish to use it as an historical book; after all, it is a collection of writings bound up together in one volume, telling us of the way in which the Jewish people came by God's self - disclosure to a deeper understanding of the God they worshipped and a more adequate conception of his purpose for his «chosen» race.

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.

I say this because I realize that in what I have written it is not simply a matter of a dogmatic theologian commenting on the work of a disciplined historical critic; there are issues involved here which are neither purely theological nor historical; they touch the manner in which we understand our existence and our need, an existence and an understanding that we allow it possible that Christ has redefined for us.

For example, a study on Celtic Christianity includes historical background but also suggests a broad lesson:» «I don't understand you» can become «How can I learn from you?»

For example, if one understood by the church simply the historically given communities with their multiplicity of beliefs and practices, the view of theology as the articulation of the church's faith would lead to a plurality of theologies that could hardly escape the recognition of their relativity with respect to historical factors.

If the data of philosophical reason are natural, that is, if they are given for human experience independently of historical conditions, then natural theology as commonly understood becomes a major possibility.

A central question for many was how to understand Jesus as a real historical figure.

We simply do not know what the doctrines of atonement, incarnation and redemption mean until we understand what they mean for persons shaped by this historical milieu.

For the first contemporary, the life of the Teacher was merely an historical event; for the second, the Teacher served as an occasion by which he came to an understanding of himself, and he will be able to forget the Teacher (Chapter For the first contemporary, the life of the Teacher was merely an historical event; for the second, the Teacher served as an occasion by which he came to an understanding of himself, and he will be able to forget the Teacher (Chapter for the second, the Teacher served as an occasion by which he came to an understanding of himself, and he will be able to forget the Teacher (Chapter I).

From this perspective it would even be possible to understand Christendom's religious reversal of the movement of Spirit into flesh as a necessary consequence of the Incarnation, preparing the way for a more comprehensive historical realization of the death of God by its progressive banishment of the dead body of God to an ever more transcendent and inaccessible realm.

Nevertheless, many contemporary critics (including Jewett) insist that everything in the letter must be directed by Paul to the historical circumstances of his first readers: everything in chapters 1 - 13 should be understood in terms of the community differences described briefly in chapter 14: the strong are contemptuous of the weak because of their observance of dietary and Sabbath rules, while the weak are judgmental of the strong for their failure to observe the same.

So the Supreme Court, when it practices judicial activism, undercuts democratic participation not only by substituting its own assertoric judgment for democratic deliberation, or by ignoring the plain letter of the constitution in favor of its own political inclinations, but also by understanding itself as a council of philosopher kings (versus really good lawyers) prudentially adjusting the fundamental nature of American democracy to fit the ever changing historical horizon that provides the context for its expression.

This is the concept of that beyond which thought can not go, in which it completes its search for understanding, at which it really affirms only itself, and through which it relates all else.2 Leaving aside his views on its historical character, this is what R. G. Collingwood seems to be suggesting when he says that Anselm's argument does not prove «that because our idea of God is an ideal of id quo maius cogitari nequit therefore God exists, but that because our idea of God is an idea of id quo maius cogitari nequit we stand committed to belief in God's existence.

Yet while no excuse can be offered for the biblical ethic at this point, at least the historical and social reasons for it can be understood.

Although feminists are extremely critical of the way men have written history and have understood the historical process, and although they sometimes call for the kind of sheer presence in the moment that is characteristic of Buddhists, nevertheless, they are inevitably immersed in social and historical analysis.

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

The particular resources of contemporary liberal theology that have especial relevance for a Christian approach to our culture's current difficulties are these: (1) the contemporary historical consciousness, (2) the conclusions of biblical scholars regarding Jesus and the Kingdom of God, and (3) the current «process» understanding of God, Which allows a positive relation (but not a surrender!)

So I am grateful for the deepened insight in the West over the past two hundred years as to what historical understanding involves.

The core of that change, of course, is from understanding who we are as individuals with inalienable rights to beings changing for the better over time in some pseudo-Darwinian or Hegelian Historical sense.

If the meaning of our principle of historical aetiology, as opposed to an eye - witness report by someone who was himself present at the event, has been understood, we presumably also possess a criterion for judging what was correct in the description given by traditional theology of the blessed, supernatural, original condition of man, as opposed to what was a simplified projection into the past, into human beginnings, of the state of man as it ought to be and will be in the future.

But before we can fully understand Altizer's call for the death sentence upon all sacred entities in general, and God in particular, we must add Altizer's emphasis upon kenosis, the Self - emptying of God into historical being.

For we have, for example, in the parables, in the beatitudes and woes, and in the sayings on the kingdom, exorcism, John the Baptist and the law, sufficient insight into Jesus» intention to encounter his historical action, and enough insight into the understanding of existence presupposed in his intention to encounter his selfhoFor we have, for example, in the parables, in the beatitudes and woes, and in the sayings on the kingdom, exorcism, John the Baptist and the law, sufficient insight into Jesus» intention to encounter his historical action, and enough insight into the understanding of existence presupposed in his intention to encounter his selfhofor example, in the parables, in the beatitudes and woes, and in the sayings on the kingdom, exorcism, John the Baptist and the law, sufficient insight into Jesus» intention to encounter his historical action, and enough insight into the understanding of existence presupposed in his intention to encounter his selfhood.

The Revolution of 1989 in east and central Europe» a world - historical series of events ignited by moral passion, informed by moral conviction, sustained by deft and morally sophisticated politics, and supported by a resolute demonstration that the Soviet Union could not compete with the United States in a serious arms race» raised further questions about classic foreign - policy realism and its narrow focus on «hard power» as the analytic prism for understanding both the dynamics of world politics and the exigencies of American foreign policy.

Tradition has assumed a new significance for Protestants in a period dominated by the historical understanding of human life.

If religion is understood in its elemental sense, and not merely in its sectarian expressions, it is entirely practicable for the public schools to educate religiously without violating any ideals of religious freedom, without partisanship for any historical tradition, and without transgressing the principle of persuasion, not compulsion, in all matters of faith.

The past which the Christian community or tradition inherits is first of all the event from which it took its origin — Jesus Christ as an historical reality, with all that this includes such as the preparation in Judaism for his coming, the way in which he was received and understood in his own time, his own sense of vocation for whatever he undertook, and the way in which he has come to have significance for later generations.

«Infallible,» on the other hand, invites all interpretive procedures which allow for a full reading of the author's intention in his communication, understood in the historical situation from which and to which he speaks.

Old Testament materials prepare the way for this understanding by naming the name of God in connection with historical events and by interpreting his reality, partly at least, in terms of his involvement in the fortunes of Israel.

Yet there is a limit to how closely we can identify the historical person Jesus of Nazareth with the Christ, for two reasons: first, there is much we do not know about the historical person, and clearly it is not necessary to know this or to include this in the understanding that serves as «the Christ» for us.

In reading the Bible, one tries to share the experiences and the historical situation represented in the document and to look for the answer to his own question for self - understanding.

Although the actual event occurred in one place, at one time, and was limited by all the conditions of a historical setting, Jesus» death is understood to be beneficial for all people, in all places, at all times.

The interpreter has to look for that meaning which a biblical writer intended and expressed in his particular circumstances, and in his historical and cultural context, by means of such literary genres as were in use at his time, To understand correctly what a biblical writer intended to assert, due attention is needed both to the customary and characteristic ways of feeling, speaking and storytelling which were current in his time, and to the social conventions of the period.

Read stories of how others in similar situations have responded, or read for a deeper understanding of the historical and cultural dynamics that are at play in your situation.