Sentences with phrase «from earlier tradition»

Yet I do think that abstract expressionism and the movements that reacted to it in the 60s attracted far more attention from the general public than the equally significant work of representational artists who were painting during that period, creating work that evolved naturally from earlier tradition where AbEx and other later movements appeared to be more radical leaps.

Although predating the work of Dayton and Wacker, Robert Anderson's Vision of the Disinherited (1979) correctly identifies the premillennial return of Christ as the central focus which enabled Pentecostalism to emerge as a movement distinct from the earlier traditions.

Located in the heart of Downtown Napa, Basalt offers seasonal California Cuisine, drawing influences from the earliest traditions of Mexican and Spanish cooking from Executive Chef Esteban Escobar.

«As a form of public entertainment, wrestling emerged from the earlier traditions of the music hall and circus ring,» explains the author.

Not exact matches

Among these early witnesses to the tradition, though far from the earliest, was our own St Aldhelm of Malmesbury (709) and, later, St Bede.

If and when it happens, we might even start baptizing people from alien backgrounds, as the early Christians did, and find our comfortable traditions shattered by the disconcerting presence of strangers in the faith — including Muslims, Buddhists or Hindus.

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».

In 2012, when the Obama administration first proposed the so - called HHS mandate, requiring employers to provide insurance coverage that included free access to contraceptive and abortive drugs, it provided an exceedingly narrow religious exemption from the rule that echoed some of the distinctions first made in these earliest incarnations of the English tradition of toleration.

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

From its early days, therefore, until the present, Christianity never has been able completely to reduce itself to a circle with one center, the soul; always the great tradition has called it back to be an ellipse around two foci, the individual and society.

Is this simply a hold - over from an earlier day which the general conservatism of the educational world perpetuates because it has become a sacred tradition, or is there something in the study of literature which, regardless of the field of specialization into which one goes, makes it of vital importance?

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

Even when sacrifice was not so drastically eliminated from Israel's early tradition, the prophetic conscience denied all efficacy whatever to animal offerings.

Only the most expert and careful criticism can separate the earliest layers of tradition from later accretion, and such criticism can rarely be quite certain of its results.

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

and it has two of the hallmarks of the differences between the synoptic tradition and Judaism and the early Church respectively, which we have argued are derived from the teaching of Jesus: a use of Kingdom of God in reference to the eschatological activity of God (S. Aalen, ««Reign» and «House»...», NTS 8, 229ff.

Rather, gaining explicit knowledge from religious traditions allows one to reflect on the earlier immediate experience and to conclude that therein lay an «unthematized knowledge» of God.

The most probable conclusion to draw from passages of this sort is that either Thomas or earlier Gnostic tradition made use of the canonical gospels at points where we find parallels, and that there is no reason to suppose that any passage in Thomas (in spite of interesting textual variants) provides an earlier or a more reliable version of any saying of Jesus.

From the earliest discussions with the sisters, the architects realized that their faith was a living tradition, not an exercise in nostalgia.

From the earliest Christian thinkers onward, tradition has insisted that faith, rightly understood, is a quest to know oneself in God.

There are traditions that Christianity found its way to China in the first century, but the earliest more reliable report is from Arnobius who wrote in 300 AD, stating that the Gospel had been preached in China.

First, it is plain that the empty tomb was not the originating factor since careful critical study of the material found at the end of all four Gospels makes it clear that the stories about the empty tomb are more in the category of Christian apologetic — however honestly believed and taught at the time when the Gospels were compiled from earlier oral tradition — than in that of historical reporting.

In our earlier sections, we have noted that F.C. Burkitt, Arthur Voobus and several other historians have shown that the emphasis on celibacy and abstinence from marriage belonged to an authentic tradition of the Syrian church till the fourth century.

At an early date it was a favourite of those who expected the imminent coming of God's reign on earth; Papias (early second century) made use of it and supplied other traditions about future miraculous fertility from what (he said) had come from John the Lord's disciple.

11:24 - 25), or only that they continued Jesus» practice of a fellowship - meal with his disciples, is much disputed, but the testimony of Paul (I Cor.11: 23) taken in conjunction with the firm tradition that Jesus had given to bread and wine a new significance at the Last Supper, support the view that from the very earliest days Christians repeated the substance of that rite.

The gospel which a preacher is to proclaim is to be seen as a bold affirmation, based upon the earliest Christian witness and the confirmation of that witness in the agelong Christian tradition, that we humans are loved, that we can be delivered from the lovelessness which makes us miserable and lonely, and that we can be enabled to return love even if very inadequately and partially.

This passage was not originally part of the Gospel according to John, being absent from early manuscripts; but there is no reason to doubt that it was a genuine piece of tradition.

These sources include the Bible, the tradition of Christian thought (especially from the early church and the Reformation), culture (including philosophy, science and the arts), and the contemporary experience of God's community, including popular religion.

It is widely recognized that when Paul wrote to the Corinthians on this subject about the middle of the first century, he was quoting a well - established credal formula which he had received from early Christian tradition and which ran, «Christ died for our sins, in accordance with the scriptures; he was buried; he was raised to life on the third day, according to the scriptures.»

Explaining this and purifying the traditions from elements introduced by earlier and more alien forms of metaphysics is the task of process theology.

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.

The story it contains of the risen Jesus and his disciples beside the sea of Galilee may also stem from a quite early tradition, which took shape before the period when Easter stories came to be confined to Jerusalem.

This is natural, since the tradition had undergone considerable development before it was embodied in our canonical Gospels, and during this time it had been exposed to the influence of what we may call the «futurist eschatology,» as distinct from the» realized eschatology» which gives its character to the earliest preaching, as well as to the earliest tradition of the teaching of Jesus.

Moreover, Oregon has a long - standing tradition of anti-Catholicism, harking back to strong Ku Klux Klan activities earlier in the century, as well as pre-World War II efforts to prevent religious (especially Catholic) schools from operating, a movement that failed only on appeal to the Supreme Court.

Thus the Gospel of Mark, though deriving its tradition from Palestine, was the sacred book of tradition of the early Gentile church.

Here we propose a second criterion, which we will call «the criterion of coherence»: material from the earliest strata of the tradition may be accepted as authentic if it can be shown to cohere with material established as authentic by means of the criterion of dissimilarity.»

We shall return to Jeremias's work on the parables again and again, for it is epoch - making in several respects, but for the moment we want only to call attention to the consequences of this work so far as a general view of the nature of the synoptic tradition is concerned the success of Jeremias's work demands that we accept his starting - point, namely, that any parable as it now stands in the gospels represents the teaching of the early Church and the way back from the early Church to the historical Jesus is a long and arduous one.

A fourth problem with turning to 16th century modes of worship is that the loss of some of the traditions of the early church prevented the Reformers from making major advances.

Kasemann's argument that this form of pronouncement comes from early Christian prophecy is careful and convincing, with the result that we must accept the fact that in their present form the two gospel sayings come from an early Christian tradition and not from the teaching of Jesus.

Here he writes, in connection with the question of reconstructing authentic teaching of Jesus, «we have reasonably secure ground under our feet only in one particular instance, namely, when there is some way of showing that a piece of tradition has not been derived from Judaism and may not be ascribed to early Christianity, and this is particularly the case when Jewish Christianity has regarded this tradition as too bold and has toned it down or modified it in some way».

Given the form - critical view of the tradition, it is evident that the way back from the tradition as we have it to the historical Jesus will be a long and arduous way, and there will be many instances where it will simply not exist, since much of the tradition will have been created in the early Church and will lead us at most to an aspect of the Church's understanding of the risen Lord.

We are more than ever convinced of its authenticity, for it is indubitably early, being a major part of the tradition from the beginning.

6.14 f. (On this saying as a development from the petition in the «eschatological judgement pronouncement tradition» of the early Church see chapter I, above, pp. 22f.)

Then, by the application of the criterion of coherence, it is possible to go on to accept as authentic that material from the earliest strata of the traditions, the tendencies of the tradition having been taken into account, which coheres with the emphases to be found there.

In our attempts to reconstruct the teaching of Jcsus, then, we must first seek to write a history of the tradition with which we are concerned and to arrive at the earliest form of the saying in the tradition, or the earliest form of the saying we can reconstruct from the tradition.

Indeed, on accepting this view of the tradition, one's first impulse is simply to give up the ghost and content oneself with selecting from the earlier strata of the tradition such teaching as is in keeping with one's overall view of the historical Jesus, making no systematic attempt to defend the authenticity of each saying used.

Here the «contemporized» tradition («Show me your faith apart from your works, and I by my works will show you my faith»; 1:18) appears diametrically opposed to the earlier Pauline formulation unless one takes into account the changed historical context; then differences still remain but they can be viewed as compatible.

Now one might expect that this pattern of interpretation would have been retained by Paul, if historical — that is, if set forth by Jesus himself or found in the earliest tradition of his sayings or expounded in the early church — or one might even think it possible that Mark derived from Paul some hint of this system of exegesis of the Old Testament and of interpretation of the career of Jesus as a heavenly being appearing upon earth prior to his exaltation and his dying (as a heavenly being) upon the cross, though unrecognized in his true nature until the Resurrection.

(65) Or, in the formulation cited earlier: «The tradition of faith received from the Apostles and lived out in the community of believers gathered around the Bishop, their legitimate Pastor.»