Sentences with phrase «histories and traditions which»

The UK has a political history and tradition which has enshrined the concept of parliamentary sovereignty to almost religious levels.

Not exact matches

Named for two significant figures in American history — President George Washington and Confederate Gen. Robert E. Lee — Washington and Lee is steeped in traditions, including the school's honor code, which allows students such freedoms as scheduling their own exams and taking them without supervision.

The quality which makes them the scapegoats of Western history is the quality which makes them strangers in Western history — their devotion to their own cultural tradition under conditions of almost impossible hardship and the psychological traits which that devotion has established.

This would assume an «imaginative,» not a historical, disposition: a divine intent in history, God - gifted immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.

Wood rightly devotes much attention to nineteenth - century speculation about racial origins, which rested on the Scottish Enlightenment's «conjectural history»; yet Henry Home, Lord Kames, a key figure in the tradition on which Wood focuses, and hardly an obscure one, appears here as «Lord Henry Homer Kames» and «Lord Henry Holmer Kames.»

The history of Italian unification» Italian fascism having more than a decade's existence as a special place in radicalism; the role of the papacy in severely constraining manifest forms of statist rule; the cultural tradition of Italian major cities, which had autonomous forms of city development; and the weaknesses of Italy with respect to economic concentrations of power in the early twentieth century» all argue against a muscular totalitarianism.

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

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.

And yet they survived, reconstructed their community, and handed down a continuous and developing tradition which exerted a creative influence upon the whole of subsequent histoAnd yet they survived, reconstructed their community, and handed down a continuous and developing tradition which exerted a creative influence upon the whole of subsequent histoand handed down a continuous and developing tradition which exerted a creative influence upon the whole of subsequent histoand developing tradition which exerted a creative influence upon the whole of subsequent history.

It also shows how it is able, because of this, to achieve the critical freedom which is related to the history of social freedom... The Biblical traditions and the doctrinal and confessional formulae that are derived from these traditions appear in the light of this interpretation as formulae of memoria.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

As we attempt to reconnect with our own history, which is after all a sacred history as far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faith.

Mindfulness has a rich history in the Christian tradition through the ancient practice of contemplative prayer, which dates back to the Desert Fathers and Mothers during the fourth and fifth centuries.

When a contemporary Christian confesses the death of God he is giving witness to the fact that the Christian tradition is no longer meaningful to him, that the Word is not present in its traditional form, and that God has died in the history in which he lives.

That a congregation's defining practice of worship is a response «in Jesus» name» implies study of that to which it is a response: Just how is God understood to be «present» is Jesus» ministry, crucifixion, and resurrection appearances; what understanding of God follows from this; who is Jesus; what are the sources and the warrants of these characterizations of Jesus and of God (scripture, tradition, history of doctrine); what understanding of these sources makes them not only sources but also authoritative for these understandings of God and Jesus?

We have reviewed the three outstanding types in which love has been grasped in the Christian tradition, and we have now to ask what this history means.

Hence, only by revealing his own views of his place in the cosmos - which are religious as even such nontraditionalists as Spinoza and Einstein understood - can Schlesinger argue for the authority of «History,» or «our folkways, traditions, standards.»

It is the Jewish tradition that has kept this insight alive — an insight which today contradicts and challenges all of those Christian fears that, in fact, deny belief in the living God of history.

However, Eliade hesitates to assign a privileged position to the Judeo - Christian tradition as he argues that there are images and symbols in Christianity, which are common properties of the entire religious history of humanity.

He also displays a passion for social justice (which he explores in reflections on Birmingham, Alabama) and a deep respect for the wide sweep of Christian history and traditions.

The singing of carols which has at least a 30 years history in Satna has always been an enjoyable and accepted tradition in the area, till now.

Any society in history will need structures which balance enhancement of freedom and self - determination with checks on it by long - established legal and moral traditions of keeping power in the service of order and mutual responsibility, as well as creation of new structures of public morality.

The Pythagorean traditions of four kinds of harmony: musical harmony the root metaphor «Harmony» is a word now used only in metaphorical senses.1 In the long and complicated history of this word, which we can not here trace, the literal sense has been forgotten.

The Christian documents of the second and later centuries which contained information about the Apostolic age handed down by tradition, must also be regarded as providing a very limited help for the reconstruction of the history of the earliest period.

It has been the tradition through history in Orthodox missions to translate the worship and Scriptures into the local language right away (as opposed to Western missions, which kept everything in Latin).

That choice is to recognize what the Bible and such exemplars of the Christian tradition as Augustine have taught us: to see and trust that the church and not any nation - state is preeminently the social agent through which God works God's will in history.

Shortage of space prevents us from giving a survey of the doctrine of freedom as it emerges from the history of dogma and theology, or to discuss in detail the theological statements about the nature of freedom which are found in Scripture, tradition and the pronouncements of the magisterium of the Church.

In a well - told sketch of our economic and political history, Levin outlines the ways in which our progressive tradition responded to the fragmentation brought on by rapid industrialization and mass immigration in the late nineteenth century.

But how shall he escape Dodd's charge that his sermons are gnostic evaporations of history and departures from the tradition which Paul and others, having received it, were careful to pass along to others?

I've been doing a lot of reading on church history recently (for that book I'm writing... Close Your Church for Good), and it constantly amazes me how much of what we do «in church» is a result of tradition (so much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more money.

This process, which is the inner history of every man whose life in the whole weight of its problematic character and its ambiguous self - consciousness has been lived within the sound of the voice of the Christian tradition, has a pace that is slower than the urgent haste of individual perplexities.

These sayings have been chosen from among the residue of logia which survives the extensive, and brilliant, investigation of «Jesus as the teacher of wisdom» by R. Bultmann in his History of the Synoptic Tradition (pp. 69 - 105).

And I have found, even from my friends of other faiths (of which I have a few), that people appreciate others who genuinely believe their traditions are more than an amalgamation of pieces of other faiths discarded down the highway of human history.

Not that we must produce over and over again works of the scope of Bultmann's or Jeremias's; but we must be prepared ever to learn from them and to consider any and every saying in the light of the history of the particular branch of tradition of which it is a part.

Further, our work upon the history of the tradition will enable us to recognize the characteristic interests and emphases of the Church and the evangelists, which we must always be prepared to recognize and to remove.

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.

And then I was surprised — which is shocking itself — to discover a long history and tradition of Christian, faith - based pacifiAnd then I was surprised — which is shocking itself — to discover a long history and tradition of Christian, faith - based pacifiand tradition of Christian, faith - based pacifism.

«Revelatory» discourse is «poesis» which we, given the needed critical judgment, can receive and live out as «testimony» in turn.40 We will try to show that this dialectic, carried out over generations, closely corresponds in the retrospective mode to Ricoeur's account of Gerhard von Rad's «tradition history» and, looking forward, to the philosopher's understanding of Jurgen Moltmann's «theology of hope.»

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

Now we can look at what Christians were doing when they modified and developed Israel's idea of God and the way in which, according to their own tradition, Jesus himself had spoken about God, Of course, to do this properly would be to produce a detailed history of Christian thought during the nineteen centuries in which theology has been grappling with the problem of relating the God of Jesus to the God in Jesus.

The history of love is full of ironies and one of those is the Franciscan tradition that this non-intellectual faith with its directness and derogation of philosophy and learning produced a line of Christian philosophers which includes some of the great names in intellectual history: St. Bonaventura, Roger Bacon, Duns Scotus, and William of Ockham.

Accordingly, he paid special attention to (1) the special place of Judaism and Christianity in Western civilization, which the first approach had stressed; (2) the relationship between the history of religions and philosophy of religion (or theology), which the second approach had emphasized; and (3) the concern North Americans had shown for specific religious traditions, such as Hinduism, Buddhism, and Islam.

That is was also distinctly possible that gathered fragmented written sources as well as oral traditions regarding the laws of Moses and histories of the kings of Israel and Judah coming from prior to Babylonian captivity were then secured and placed into a combined written sources from which what we know as the Books of Moses as well as other books that would be comprised into what we refer to as the Old Testament.

We shall see how within each of the three traditions of Christian love there is a search for an authentic realism about man and history which results in a strain upon the traditional forms.

If the «Judeo - Christian tradition» is a civil counter to that history (in which case, give it one and a half cheers), theologically it threatens both components (hence, withhold the other one and a half cheers).

Past history is for him something dead and done with, something which does not vitally affect us, something which exists only in the memory, which is dependent on tradition and all its hazards, and which is therefore subject to criticism and essentially relative.

Christians, on the whole, have little sense of history and are unaware of the sources of the tradition from which they come.

Says the chief justice: «It conflicts with our whole history and tradition to permit questions of the Religion Clauses to assume such importance in our legislatures and in our elections that they could divert attention from the myriad issues and problems which confront every level of government» (ibid., 622).

There is much history and Sacred Tradition which is believed by many.

There is a steadfast tradition in the 40 - year history of the Alcoholics Anonymous fellowship that practically every member has had a spiritual experience which «quite transforms his outlook and attitudes.»