Sentences with phrase «good historical understanding»

• In this parenting article on permissive parenting styles, you'll get: • A good historical understanding of how permissive parenting (also know as the Freudian approach) saw the light of day as a stark contrast to the prevailing authoritarian parenting (known as the behaviorist approach)!

Those wanting a good historical understanding of the financial facts between the First and Second World Wars will get it here.

I have been there for two and a half years now, so feel I have a good historical understanding of the challenges facing publishers as well as a unique view of the differing cultures of both traditional publishing and a technology start - up.

It seemed like Titus has a pretty good historical understanding of the Terps.

This goes against our best historical understanding.

Not exact matches

The company has provided these non-GAAP financial measures in addition to GAAP financial results because it believes that these non-GAAP adjusted financial measures provide investors with a better understanding of the company's historical results from its core business operations.

First, how well do we understand the process that generated historical stock market returns?

If memory serves me correct M. Cohen has done some very good work on our historical understanding of women's relation to family finances and economic production.

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.

Churchill had the global and historical understanding to grasp this fact, and enough American in him to reckon that America's chilly mercy would be better than Germany's smiling triumph.

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.

Sölle's real self - understanding could gain better expression in the forms offered by the socio - historical school.

We approach the Bible along with historical context and information, as well as literary understandings of the text and its writers.

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.

by the way, I do have a better understanding of historical criticism, I wasn't trying to get out of answering your original question!

A second type is historical (sometimes called higher) criticism, which aims to provide a better understanding of the message of the Bible by viewing its different books from the standpoint of the period when they were written and the social setting, historical circumstances, and climate of thought in those times.

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.

By comparing the religious structure and historical evolution of Buddhist soteriological ideals with those of Christianity, we might better understand the bases of Christian beliefs about salvation.

There is a lot of historical background to this statement that we must understand as well.

The biblical understanding of nature, therefore, inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

The understanding of historical judgment as positive in divine purpose may well be already implicit in Amos (see 4:6 - 11 and the discussion above) But still in the eighth century, it is most warmly expounded in Hosea (see especially 2:14 - 23; 5:15; 11:11) It is a pervasive if often only implicit element in the utterances of Jeremiah and makes possible that stunning declaration of a new covenant with Israel «after those days» of judgment:

The biblical understanding of nature inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

To be more biblical means the greater use of the Bible in sermons as well as in religious education, and instruction as to how to understand the Bible both in its historical setting and as the Word of God speaking to the human spirit in every age.

But of course the creedal statement, hallowed as it is by centuries of use during the celebration of the Eucharist, can be understood only when it is seen as a combination of supposedly historical data, theological affirmation put in a quasi-philosophical idiom, and a good deal of symbolic language (with the use of such phrases as «came down from heaven», «ascended into heaven», and the like).

They may perfectly well be the immediate subject matters of inquiries that lead to truer historical or psychological or sociological understanding with no necessary bearing on understanding God.

We have noted that historically there have been a variety of subjects whose study has been taken to be the best indirect way to come to understand God more truly: scripture, tradition, «salvation history,» liturgy and the dynamics of worship, religious experience, the historical Jesus, and so forth.

Critical historical exegesis during the past hundred years has undoubtedly aided unprecedented advancements in our biblical knowledge: in the better understanding of literary genres, source history and textual composition; in etymology and archaeology; in the penetration of ancient languages and cultural settings.

One important tool that many good scholars use to help them understand how the words were used and understood by the original author and to the original audience is historical - cultural background studies.

The deep insights of historical Christianity — as well as of other historical religions — are of great value in understanding the human situation and the resources available in it.

By the application of the methods of historical criticism, it has produced a new understanding of Christianity and of other religions as well.

Social, historical, and psychological factors are not accidental to the man who is addressed and are therefore to be regarded positively in understanding God's action in time and place rather than negatively or at best neutrally and as inconsequential to the decision for or against the addressing Word of God.

A fuller understanding of revelation may eventually require such historical knowledge, but it is the task of systematic theology, as distinct from historical theology, to sift out of the traditional material what strikes it as the content most suitably challenging, as well as Good News, for our time and for our present readers.

Far more than simply a historical issue, the unique events leading to the Flood are a prerequisite to understanding the prophetic implications of our Lord's predictions regarding His Second Coming.1 (italics are mine) The strange events recorded in Genesis 6 were understood by the ancient rabbinical sources, as well as the Septuagint translators, as referring to fallen angels procreating weird hybrid offspring with human women - known as the «Nephilim.»

In their historical context, however, the issues, in response to which the Pauline formula was forged, no longer existed: because Christianity was well on the way to becoming a gentile religion, separate from Judaism, the question of the salutary benefit of faith in Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophy.

Perhaps — and this is something only the performance of genetic ontology can decide — genetic ontology is capable of better explaining to us how beings are always understood in the natural development of the human subject, whence our concepts of Being come, under which mode of meaning these concepts stand, and what their relationships are to historical ontologies.

It is an interpretation based on my best attempt to study the grammatical, historical, cultural, and theological contexts of Scripture, but in the end, it is only my understanding of what the text is saying.

The Egyptian and the Jewish tradition are good representatives of religious beliefs on baptism, and pave the way for helping us understand the cultural, historical, and religious background to Christian baptism.

But if this need for revaluation is true of religion, it is even more so of education, and few have understood it as well, or illustrated it with such a commanding historical sweep, as did Alfred North Whitehead.

The Bible is a historical account written before we had technology to understand better.

Yet at the same time, if we want to truly understand what the Gospel authors were saying, we need to do our best to let them provide the details they think are important, and try to set aside the rest as nothing more than interesting historical side notes.

Western writing on Eastern religion has had, in the course of the last hundred years, because of its substance, an influence on the development of those religions themselves that certainly deserves careful historical investigation; on the whole, because of the form in which it has mostly been cast, it has in addition been causing resentment and is beginning to elicit protest.22 Certainly anyone for whom comparative religion studies are something that might or should serve to promote mutual understanding and good relations between religious communities can not but be concerned at this contrary effect.

Of course, I am not a theologian or well read or educated in the Bible with all the pertinent historical, cultural, or grammatical facts required to understand and interpret the text in my intellectual grasp, so I may have misunderstood your meaning, missed a point, or maybe we're saying the same thing but each from a different perspective, like is said those who misread Paul's Roman epistle and James» epistle.

For example, a curriculum that seems to privilege courses having to do with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.

I understand them very well, I just don't believe them to be completely factual and to be a work of historical fiction interlaced with magic, miracles and mumbo jumbo that the people of that time would have taken as fact but were merely unexplained phenomenon.

The appeal to the «superiority» of premodern biblical exegesis is best understood as a protest against the reductionism inherent in the long - standing monopoly of the historical - critical method, not as a rejection of rigorous historical study of the Bible.

Anyone who would want to align himself with a person who was an active member of NOP and the Committee to Defend the Good Name of Jedwabne (which was established to deny historical facts of the massacre at Jedwabne) needs to understand with what and by whom he is being represented.

In other words, they can either compare a historical case with a present situation by endeavouring to find common features between the two or learn a historical process that has led to the present situation so as to understand it better.

Pohl hopes that studies such as this one «will enhance our general understanding of historical and future extreme climate variability, allowing policy - makers to make better - informed decisions for coastal communities.»

Krauss: Well I just came personally just came back from Paris a little while ago — this is the international year of astronomy in honor of Galileo's discovery — and I think if you look back with a historical perspective and ask how astronomy has changed our cultural perspective and understanding of ourselves, it is profound.

«Recognising that Homo erectus may be more a historical accident than a biological reality might lead to a better understanding of those fossils whose morphology clearly exceeds the bounds of individual variation,» says Jeffrey Schwartz of Pittsburgh University.