Sentences with phrase «historical traditions from»

Such stories invite students to compare historical traditions from Western and Indigenous perspectives.

Not exact matches

Since young adults perceive evangelical Christianity to be... «unconcerned with social justice», it's a shame that more evangelical churches don't know about the Just Faith program, which provides «opportunities for individuals to study and be formed by the justice tradition articulated by the Scriptures, the Church's historical witness, theological inquiry and Church social teaching» (from jusfaith.org/programs).

As Evangelicals and Catholics fully committed to our respective heritages, we affirm together the coinherence of Scripture and tradition: tradition is not a second source of revelation alongside the Bible but must ever be corrected and informed by it, and Scripture itself is not understood in a vacuum apart from the historical existence and life of the community of faith.

; geography and ethnicity («if he's from Galilee, it isn't valid); government authorities (the temple police don't know what to do with him); religious and spiritual authorities (the chief priests rule him out); legal authorities (Pharisees); and tradition or historical authority («No one's ever talked like this before»).

A judge must have humility to seek his primary insights from outside his own moral reasoning: from the text of a constitutional provision, its historical background, the nation's widely recognized traditions, and the democratic body that passed the law that the judge is reviewing.

The crowd scenes are from the worst Hollywood tradition — the participants not untrained, but trained in a manner that suggests the lavishness of the production more than the reality of the historical moment.

It may be that in the course of history certain dimensions of saving truth become obscured and must be recovered but it is impossible for a theologian to stand apart from tradition and begin his work ab initio; to do so would be to cut himself off from the Church, which is the source sine qua non of theology, and to deny the historical givenness of Revelation.

Kirk then examines efforts to argue in favour of the ordination of women from Scripture and Tradition, exposing the sparseness of the proposed evidence and uncovering remarkable deficiencies in historical scholarship.

From one NT scholar: Professor Gerd Ludemann - Mark 16: 1 - 8,» It follows from the tradition that the historical value is nil.&raFrom one NT scholar: Professor Gerd Ludemann - Mark 16: 1 - 8,» It follows from the tradition that the historical value is nil.&rafrom the tradition that the historical value is nil.»

The effort to distinguish a historical event from later interpretation is a standard historical procedure, just as it is to question the historicity of such details in the tradition as dearly betray that later interpretation.

Reconciliation Blues: A Black Evangelical's Inside View of White Christianity by Edward Gilbreath: Those in the evangelical tradition will benefit from this honest and insightful book that weaves together personal experience and historical consideration to explore the state of racial reconciliation in the church.

Theology always originates from a given tradition; it also emerges within a particular historical context.

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.

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.

«While noting that the burial tradition may be simply a postulate «derived from the fact of Jesus» death or knowledge of Jewish purity concerns» rather than the memory of an historical event, Luedemann's own preference, influenced in part by John 19:31 - 37 and Acts 13:20, is that Jesus was buried by Jews who were not his followers.

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.

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.»

The Enlightenment sought to emancipate the eternal ideas of reason from the cloak of historical tradition, to lay them bare in their stark purity and truth, and to do away with every bit of mythological sense — or, from their standpoint, nonsense.

Thus we are delivered from the merely contemporary and have entrance into all the richness of the historical tradition in which we stand.

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.

The heavy reliance on its own internal historical memory may seem to imply that Christianity is just another esoteric religion, accessible only to a group of insiders There is, of course, a certain insider's perspective in any faith tradition, but it would be contrary to the inclusive character of Christianity to interpret our belonging to a Church community as though it were a position of privilege that separates us from those not so gifted.

@Earn án: Please elaborate how the historical traditions of Islam differs from that of Christianity and makes it any less or any more violent?

To interpret this text as a historical vestige, moored in misguided hopes from Israel's past, is to misunderstand the canonical forces at work in shaping the prophetic tradition into a corpus of scripture directed to Israel's subsequent generations of faith.

The problem with the critical tradition, from Reimarus to Bultmann and beyond, has been the interpretation of historical events within the methodology of the laboratory — as if the historical veracity of John's Gospel can be analysed while dogmatically refusing to accept the possibility of Jesus» miracles and divine self - knowledge.

The tradition may stem from an historical foundation, and again, quite equally, it may not.

The fallacy in this argument stems from two hidden premises which have become so much part and parcel of Christian tradition that they are usually assumed at the outset, and remain unexamined even by those who are, in other ways, trying to examine the Gospel evidence on historical grounds.

The story placed the discovery of the empty tomb on the first day of the week almost certainly because of the tradition that Jesus «was raised to life on the third day».10 In Chapter 2 it has been argued that the phrase arose from theological traditions and not from an historical dating.

The final three chapters summarily consider the evidence against and for the virgin birth, arguing that it is neither myth nor indemonstrable truth; instead the evidence for the existence of an historical tradition anteceding the Gospels, ultimately from Mary herself, is more credible than any alternative explanation; hence, for anyone open to the possibility of miracles, there is good evidence to affirm Jesus» virgin birth on the basis of the New Testament's testimony.

the shift has been away from Freudian, Rogerian and Nietzschean values, especially individualistic selfactualization and narcissistic self - expression, and toward engendering durable habits of moral excellence and covenant community; methodologically away from modern culture - bound individuated experience and toward the shared public texts of Scripture and ecumenical tradition; politically away from trust in regulatory power and rationalistic planning to historical reasoning and a relatively greater critical trust in the responsible free interplay of interests in the marketplace of goods and ideas.

It has been said that the writer is not following any historical tradition of the life of Jesus, but drawing freely from prophecy an ideal picture of the suffering Messiah.

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.

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.

This argument would be effective if we could show that these men, unlike Paul and Luke, did feel that it was important to maintain the separate identity of the historical Jesus, and hence to preserve the Jesus tradition from changes under the influence of the risen Lord.

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.

Their use of Wesleyan sources (meaning material from John and Charles Wesley or the «Wesleyan» traditions after them) typically blends historical investigation with concern for contemporary relevance.

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, this idea must be used by us to encourage once again the conception of a «historical Jesus» to be found by clearing away later «accretions and perversions» and then to be contrasted with the whole Christian tradition... We thus distract men's minds from Who He is, and what He did.

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.

But as the encounter of Jesus with a prostitute comes from the Lucan special tradition, this may be historical.

Since Catholics believe in tradition as a channel of revelation, they do not expect everything to be demonstrable from biblical evidence alone, nor by means of neutral historical research.

«47 And third, it is through this work of reinterpreting its own traditions that Israel as a community develops a historical consciousness, thereby becoming a historical reality, if it is true, as critical scholarship suggests, that Israel did not exist as a unified entity until the amphictyonic period after the settlement of Canaan, then we can say that «by elaborating this history as a living tradition, Israel projected itself into the past as a single people, to whom occurred, as to an indivisible totality, the deliverance from Egypt, the revelation on Sinai, the wandering in the desert, the gift of the Promised Land.

From Merriam Webster: Myth 1 a: a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon b: parable, allegory 2a: a popular belief or tradition that has grown up around something or someone; especially: one embodying the ideals and inst.itutions of a society or segment of society b: an unfounded or false notion 3: a person or thing having only an imaginary or unverifiable existence 4: the whole body of myths 1.

In view of the multiple challenges of secularism and social change in the modern world, no denomination can afford to fuel its mission with energies and perspectives drawn only from its own historical tradition.

It may be that the later alienation of young adults from the redemptive tradition is, in some degree, due to this inability to communicate to the child a spirituality grounded more deeply in creation dynamics in accord with the modem way of experiencing the galactic emergence of the universe, the shaping of the earth, the appearance of life and of human consciousness, and the historical sequence in human development.

Their hesitation primarily stems from the question of whether the notion of emptiness, conceived as a dynamic emptying of all distinctions, can sustain a commitment to ethics, history», and personhood with the seriousness and even ultimacy that they, precisely as people standing in the Christian tradition, think necessary The Jewish participant, while less concerned with kenosis, shares their concern for the potential loss of ultimacy in the realm of historical action with its ethical norms and deep sense of personhood.

The basic assumptions of the tradition are acquired less from formal principles than from familiarity with its historical exemplars; commitment to a scientific paradigm allows its potentialities to be systematically explored.

Once the historical Jesus is displaced by the risen Christ encountering us in experience of Holy Spirit and the kingdom is disengaged from every worldly dream, the whole body of the Synoptic tradition takes on transformed significance.

Tradition, while not at all divorced from history, is nevertheless basically determined by more than strictly historical concerns.

Here too schools inescapably stand in some historical tradition or traditions and differ from one another in the attitudes they adopt toward those traditions.

Since our knowledge of this event is gained only from traditions which had been much embellished in the telling before being recorded in writing, we possess none of the historical details of the Hebrew slavery in Egypt.