Sentences with phrase «further from tradition»

With Posole Succotash I've broken even further from tradition.

However noble the intention, this approach took us on an perilous detour leading ever further from our traditions.

And his final views were far from tradition and orthodoxy.

I'm taking that as free license to stray as far from tradition as I'd like, so this recipe takes a quick trip to Thailand for added flavor.

Not exact matches

Mr. Draghi said he was bound by the European treaty, which «embodies the best tradition of the Deutsche Bundesbank,» the German central bank, code for strict inflation - fighting and the furthest thing from a wholesale emergency bailout.

But, we also criticize people who adhere to the dogma — of Christianity, of Islam, of Hindu tradition — when the actions are far removed from what the «policies» of the respective texts dictate (e.g. love thy neighbor, but act badly to others, specifically non-Christians *), or when the «policies» are adhered to VERY closely and make no sense in today's day and age (e.g. homosexuality is a sin).

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 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.

This coheres with a subjectivized reading of the phenomenology of Dasein which is far from being sufficiently «reformed,» that is, in relation to the real target of Heidegger's dismantling of the tradition.

The 11 Tradition is about far more than just protecting the anonymity of fellow AA - ers, it's about protecting AA from us.

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

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».

According to Pawlikowski, «From a Christian viewpoint, this approach is far superior to Jewish indifference to Christianity or outright hostility to the church's tradition.»

Accurate judgments concerning the narrators of Traditions became difficult because the political feuds sometimes made the judgments far from objective.

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.

Although Eriugena himself is a marginal figure, he is the inheritor of an interesting and far from marginal tradition in the Church's theology, which is of particular interest to those involved in the Faith Movement.

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.

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.

But some go much further and turn away not only from modern America but from the whole Western tradition.

That it has all but disappeared from the gospel tradition is an indication of how far removed from historical reminiscence of the ministry of Jesus that tradition is, in its present form.

Bodies like the ADL and the ACLU, far from endorsing moral anarchy, have mounted positive rationales for pluralism from the perspective of libertarian and other traditions.

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.

I was amazed and moved when several of the men responded positively to this material, since I was all along well aware that — to the extent that some of them had Christian backgrounds or had even become Christians in jail — such traditions of silence within Christianity would be far removed from the affective and sometimes noisy spirituality of much African - American Protestantism.

That tradition is premised upon the understanding that we live in a «fallen» creation that is far from the best of all possible worlds.

The alienation of the intellectuals from their own religious tradition, and the loss of intellectual creativity in the Protestant Churches, that is both cause and effect of that alienation, has further weakened their influence.

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.

It is important in this connection to distinguish very clearly within each tradition between its fundamental unity and the unity of harmonization, fruit of the «Biblical» spirit, «between saga produced near the historical occurrences, the character of which is enthusiastic report, and saga which is further away from the historical event, and which derives from the tendency to complete and round off what is already given.»

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.

An answer to the question of why it might be a good thing for one person to rule over another is far from obvious, but again the common tradition provides our churches answers that, in principle, they can share.

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.

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

Burckhardt was a defector from the classicist exaltation of the Greeks — and further, from the neo-humanist tradition that exalted moderns who appropriated the Greeks» legacy.

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.

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.

«Spiritualist cults» might refer to Santeria, but Santeria is far from being «completely foreign to the culture and tradition» of Cuba.

In both cases individual members may exercise some dominance over others, in particular by altering the patterns guiding further growth and development, but the social coordination stems from basic patterns embodied in the genetic makeup of the plant cells and in the laws and traditions of human culture.

Even after a season of my life when I walked far away from our traditions, gathering the greater story of our Church and history to myself, I now find myself corkscrewing back over and over again to the teachings of my childhood, the songs, the practices.

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.

As the tradition developed and the community moved farther and farther away from eyewitness knowledge, the moment of this declaration, or designation, or installation, was moved farther and farther into the earthly life, being associated first with the transfiguration — which was itself probably an original resurrection appearance moved forward into the earthly life --

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.

to realize how far we are from being able to write a history of the Johannine tradition.

My point may be clarified further by emphasizing another insight from the prophetic tradition: the place where the magnifying glass should be held is always over the nation of which one is a citizen.

«Remenber all scpritures are inspired words from God, my point is, Jesus wants us to be more than religious, but obedient.Jefferson is just stating that American Churches have become more corrupted with its religious practices that they have forgotten about jesus along the way.The church has taken scriptures and have use them according to what is pleasing to themselves.Jesus wants us to forget about what is pleasing to ourselves and follow him, be like him, love him (means be obedient to him) and ignore what we have known as religion.I define religion as jefferson is using in the video as an act of man pretending or decieving himself into believing that he know God and that he is better than others.He shows that by what he know / pratice not really whats in his heart and by serving how we choose which is pleasing to us, so we use God as a vessel praticing holy rituals teaching what we have made tradition and we have a eternal life with God.God created religion in order for us to remenber him and have a personal relationship with him through his son regardless of the many mistakes we have made in the past.We need to remenber God Forgets our past «he sperate our sins from us as far as the east is from the west».

A further difficulty lay in the fact that the early traditions of the Semitic race were negative about return from Sheol.

Christian tradition has more commonly identified the mount of transfiguration with Mt. Tabor, not far from Nazareth, though it is not a high mountain.

I agree I think tradition of man has taken away the foundation of God's purpose with their own idogoly & many people follow that instead of God's word for themselves where being the objective is far from salvation, loving God with all your heart & loving your neighbor as thyselve.

The New Testament is part of that tradition, not separated from it; therefore, its significance is in reporting the earliest ways, so far as we can recover them, in which Jesus was understood by men and women who themselves were caught up in that tradition and who found (as Houlden notes) «an experience of salvation, of new well - being in relation to God» in their response to the event about which the witness spoke (p. 135).

All the carrying further is done in the Christian tradition or in certain secular stances derivative from it.