As it is, I see in the Mystery of the Incarnation the greatest affirmation of our humanity to be
found in any Religious Tradition.
Such reining in of curiosity can be
found in every religious tradition; but we should not mistake it for skepticism or indifference to the reality of heaven.
It is a mellow synthesis of skepticism and faith that, in principle, can
he found in any religious tradition.
The chapter on religion argues, for example, that the cosmopolitan principles of common origin of humanity, equality of human beings, and universal solidarity can be
found in all religious traditions.
Not exact matches
Loyola keeping a Catholic identity helps promote real intellectual diversity
in American public life (and, again, I'd say the same as to other
religious universities; I can imagine some
religious belief systems that are so pernicious that, while they must be constitutionally protected, we can still say they hurt American life more than they help it, but I think that most of the
traditions that
found universities do have a good deal to contribute).
He also
founded the Center for Action and Contemplation
in Albuquerque, New Mexico, an organization that encourages acts of justice rooted
in prayer and respect for other
religious traditions.
The Ethics and Public Policy Center
in Washington, D.C., with which I am pleased to be affiliated, was
founded in the 1970s
in large measure to combat the perception that an intellectually and morally impoverished understanding of the dominant American
religious traditions had rendered those
traditions useless, or (as
in the lamentable presidency of Jimmy Carter) worse than useless
in guiding Americans» thinking about a sensible and responsible foreign policy.
In the end, playing nice with other religions — even if we're not
religious ourselves or
find ourselves devoted exclusively to our own faith
traditions — is the best way to go.
What made St. Francis so influential was his extraordinary originality: the son of a rich businessman who renounced his wealth and slept
in pigstys while retaining the courtliness and gentility that were noble attributes of his era; the anti-establishment figure who
founded a great
religious institution; the man of radical poverty whose followers were not permitted (even if they had wanted) to imitate his utter rejection of worldly goods; the man of the Bible who never owned a complete one; the author of the first great literary work
in Italian dialect, the «Canticle of the Sun,» who was steeped
in the jongleur
tradition of French poetry and song; the naïf who moved the heart and enriched the
religious imagination of that great realist and exponent of papal power, Innocent III; the child of the age of Crusades who sought not the conquest of the Muslims but their conversion.
As we attempted to outline
in our last editorial, when we search the pages of human history we do
find such a line of spiritual and
religious tradition that not only claims the direct authority of the Absolute Transcendent One whose name is «I Am Who I Am», but is also coherently developmental
in doctrine and
in providence across millennia.
I am also polydox
in that I believe that «all truth is God's Truth» and I
find authentic insights (and errors)
in every
Religious Tradition.
Central to almost every
religious tradition is the belief that the first humans were androgynes, beings possessed of such strength and power that the gods
found it necessary to split them
in half
in order to preserve their own divine supremacy.
Perhaps, as John XXIII proposed, the Universal Declaration is a sign of a new world community
in which the
religious traditions will
find common ground for resolutely resisting the dehumanizing forces of this age.
In Eliade, an Indian Christian
finds a Guru who opens the eyes to see the wealth of Indian
traditions and who has made Indian / oriental
religious philosophy dialogue with Western / occidental philosophical thought.
Perhaps the Universal Declaration of Human Rights is a sign of a new world community
in which the
religious traditions will
find common ground.
Insisting on the cultural importance of «stigmatized knowledge,» he looks at the history of this
tradition, going back to the Order of Illuminists
founded in 1776 by Bavarian law professor Adam Weishaupt to free mankind «from all established
religious and political authority.»
He clearly sees a role for Marxism, which, he thinks, has enriched the myth of Golden Age
found in many
religious traditions by working towards building a classless society.
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.
As children of modernity, we are left to wonder what to do with the legacy of dream interpretation
found in all great
religious traditions.
Faith presupposes a context of certain practices and even bodily transformation» for our flesh is redeemed by Christ's own flesh» and can not be considered a general feature of human nature that
finds diverse expression
in all the great
religious traditions.
It is also important for the evolving
religious life of thousands of persons dissatisfied with the
religious traditions or congregations
in which they
find themselves.
Their ways of doing this are most varied, ranging from a sense of acting
in accordance with the «rightness
in things» (as
in much Chinese religion), through a mystical identification of the deepest self or atman with the cosmic reality or brahma (as
in Hinduism), or a «blowing - out» of individual selfhood by sharing
in the bliss of Nirvana (as
in most varieties of Buddhism), to the sense of fellowship or communion with God
found in our own Jewish - Christian
religious tradition.
Be that as it may, the crippled man
found nothing
in his
religious tradition to cure him until Jesus came along and restored strength and action to his impotent limbs.
It is,
in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make
tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they
find unreasonable; over against those who would understand Biblical authority primarily
in terms of its writers»
religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative
in all that it affirms.
It seems to me that, absent this, any
religious movement, regardless of its rhetoric and sentiment, substantively untethers itself from the intellectual discipline of
religious tradition and easily becomes prey to whimsy, faddishness, or simply adopting the values of the greater society
in which it
finds itself.
Although they may begin
in priestly, mystical or communal
religious traditions, fundamentalist - like movements seem to be
found more frequently
in those religions that claim to have received through revelation or great discovery a grand message of new truth, which must be delivered and which turns all ordinary understandings on their head.
Both a new, regional survey by an Ohio University scholar and a nationwide poll conducted
in 1997 by the association determined that UUs
found a philosophical - ethical home
in the socially liberal, creedless, gender - inclusive denomination after rejecting the teachings and practices of their previous
religious traditions.
The United States has a strong
tradition of welcoming the persecuted, from its
founding when people were fleeing
religious persecution
in Europe to now where we've resettled refugees from over 40 nations
in partnership with local communities.
But, if anything, reassessing the
religious traditions that you were brought up
in,
finding it wanting but not wanting to abandon the idea of spirtuality altogether would seem to require just a little more thought than mindlessly adopting the
traditions you were brought up with.
I think one part of this came out of the strict
religious traditions that highlighted hypocrisy, exhibited pride
in self - ability to carry out
religious ordinances or «procedures», and were
founded in mere
tradition rather than from some higher power or actual scriptural foundation.
If a basis for the ruling is not
found in the Qur» an or the
Traditions, then it should be sought
in the general agreement (ijma) of the
religious leaders, and that general agreement should be followed by all the people.
The artist, therefore, no longer was permitted to contribute to
religious imagination by the creative work of painting and
found himself limited to illustrating the «complete» statement of the
religious traditions contained
in confessions and
in creeds.
If this analysis is correct, Evangelicals and committed members of other
religious traditions could
find themselves united
in the Republican Party facing Seculars and less committed members
in other
traditions among the Democrats.
Indeed, the Golden Rule is to be
found in almost all
religious traditions.
Knowledge of the existence of a vital third (organic)
tradition — the others being Aristotelianism and mechanism —
in the seventeenth century, of its early success
in promoting scientific discoveries, and of the dubious reasons for its defeat, may help embolden some theologians to revive this
tradition,
in purified form,
in a way that would be beneficial both to the
religious life of humanity and its «scientific» understanding of the reality
in which it
finds itself (p. 41)
Because our
religious tradition finds the heart of divine revelation
in the Holy taking human form, Christians have a powerful theological basis for understanding and learning from the arts.
In other words, we have to find out what theology is reflected in the general outlook and religious mentality of the community, in their life, customs and tradition
In other words, we have to
find out what theology is reflected
in the general outlook and religious mentality of the community, in their life, customs and tradition
in the general outlook and
religious mentality of the community,
in their life, customs and tradition
in their life, customs and
traditions.
In the notion of a «shadow side» of God we do not necessarily have to envision the caprice and primitive, irrational power which Jung and Neumann find in the God of certain segments of the Hebrew religious traditio
In the notion of a «shadow side» of God we do not necessarily have to envision the caprice and primitive, irrational power which Jung and Neumann
find in the God of certain segments of the Hebrew religious traditio
in the God of certain segments of the Hebrew
religious tradition.
Jeremiah wrote them a letter, one of the most notable documents
in our
religious tradition,
in which he declared the universal availability of Yahweh, to be sought and
found in personal prayer, anywhere, at any time.
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.
On Ash Wednesday, as the people come up to receive the ashes, they hear the words: «Polvo eres The ashes of the beginning of Lent are a curious and mysterious
religious expression of the Mexican
tradition which
finds its full socio -
religious meaning when coupled with the Holy Water which is blessed during the Easter Vigil — when, through God's power, justice triumphed over injustice
in the resurrection of the innocent victim from the death inflicted upon him by the unjust «justice» of this world.
No man has insisted on this more vigorously than Baron von Hügel, who with all his deep faith
in the fullness of our Lord's embodiment of God, was yet ever ready to maintain that
in other
religious traditions, and likewise
in science, art, philosophy, ethics, as well as
in the simple humdrum experiences of daily life, God
in some way and to some degree has been
found and known.
He brought Islam back to its fundamental and historical facts as
found in the Word of God and the
tradition of the Prophet; he aroused new interest
in philosophy; and he gave a place
in his system to the emotional
religious life.
Indeed, it is my view that the dynamic sub-
traditions in the
religious world today are
finding it increasingly difficult to maintain a stance of indifference toward the presence of other
religious traditions or even one of mere opposition.
It
finds expression as well
in the manifold
religious traditions; all religions
in some manner embody this basic faith
in their beliefs, rituals and symbols.
I
found deep wisdom (and errors)
in all of the Great
Religious Traditions; but nowhere did I
find as great an affirmation of the human person as the Judeo - Christian
Tradition and especially
in Christian mystery of the Incarnation.
I am not terribly interested
in creating a credible
religious Tradition... but that just may be a difference between our life goals... yet, I find it fascinating that you are moving towards encouraging a religious tradition by the approach of offering a more comple
Tradition... but that just may be a difference between our life goals... yet, I
find it fascinating that you are moving towards encouraging a
religious tradition by the approach of offering a more comple
tradition by the approach of offering a more complex answer.
Nor will I demonstrate here the ease with which one can map the details of his analysis of rites of passage onto the stories about the founders of the major
religious traditions,
finding in the myths and legends of Krishna, Buddha, Moses, Mohammed, and Jesus a common abstract structure, following a familiar tripartite pattern.
Many of them are
found in the major
religious traditions.
A greater purity and therefore a greater universality of relevance can be
found in the great classical figures of the
religious traditions.