Sentences with phrase «human traditions which»

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

Not exact matches

If you are trying to convince those who are believers that they should not believe, your efforts are futile since we know not to let anyone take us captive through hollow and deceptive philosophy which depends on human tradition and the basic principles of this world rather than on Christ.

«See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.»

But that is neither here nor there with respect to Smith's main point, which is to propose, against the innumerable «spiritualities» with which we are culturally inundated, that ultimate wisdom and human flourishing are to be discovered in the historically grounded and communally normative religious traditions of the world.

Col 2:8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

@ lionlylamb: per rightly dividing the word... the video below is what Paul was talking about (focusing on Christ), not philosophical abstractions... «See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.»

Third, it was the tradition of Christian humanism which led the White Rose to see the essence of the anti-humanism of the Nazis in their disregard for the sanctity of individual human life.

Colossians 2:8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

Then, there is the Taoist tradition, which regards the perfect harmony between the human, the natural and supernatural.

The concept of international human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim community about how God requires it to live, is in some sense the rule of God.

A bright young student raised in a tradition of conservative Evangelical pietism, Mouw recalls that his pastors «often viewed the intellectual life against the background of a cosmic spiritual battle in which the human intellect, especially as it aligns itself with the cause of the academy, is inevitably on the wrong side of the struggle.»

This introduced a tradition that thinks of God as that toward which the whole of reality, or at least of human history, moves.

«Motivated in large part by their religious traditions of protecting the vulnerable and serving «the least of these,» as Jesus instructed his followers to do in the Gospel of Matthew,» writes Eric Marrapodi, «World Relief and other Christian agencies like the Salvation Army are stepping up efforts and working with law enforcement to stem the flow of human trafficking, which includes sex trafficking and labor trafficking.»

The main caveat is that the first resource fails to show the human spiritual soul, which our tradition has seen as so fundamental to a coherent presentation of the Catholic Faith (and the FAITH movement agrees!).

He will broke no compromise with institutionalization, which is ultimately what he thought the social traditions of human cultures promoted, even as he resisted a liberalization that secularized the gospel.

Knowledge which depends on human experience and traditions related to the Prophet concerning such matters are not the basis for Islamic legislation.

I write from the standpoint of a Church of England parish priest and many of my examples are from that tradition, but I recognize that the Church of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the planet.

It is in this context that academic freedom finds meaning — it supports a plurality of voices and traditions (past and present) when debating what vision of human life maximizes flourishing, which is the ongoing project of any society that seeks to perpetuate itself.

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

Through these further human relations Christ leaves other principles which will endure in the Church: Petrine (Office and Sacraments), Pauline (missionary character and charisms), Johannine (unity, contemplative love and the evangelical counsels) and Jacobine (continuity of old and new covenant — Tradition, Canon Law).

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

The advances in human rights of which we Americans can be justly proud (however partial they might yet be) can be traced to the fact that they were successfully advocated as a development out of the traditions which long predate the founding of the American republic.

Now that I am back home in New York, I try not to insist on a particular human lifestyle or language or tradition, all of which can go rotten as they become useless or out - of - date.

Perhaps the Universal Declaration of Human Rights is a sign of a new world community in which the religious traditions will find common ground.

One's pre-understanding of the Bible either as God's infallibleWord or as merely human traditions from which both illuminating and distorting ideas come is critical to one's use of the Bible.

I think that our preoccupation with the divine side of the Bible has resulted in our neglecting the human side of it and misled us into thinking that we have already grasped (and appropriated in our evangelical traditions) the revelational freight which it delivers.

Al - Ghazzali is known to be the most important thinker prior to Ibn Arabi who attempted to explain the tradition of the prophet, which is believed to be speaking of human correspondence with God.

On the contrary, there are standards of right and wrong within Christian tradition concerning human sexuality, based in human nature and biblical revelation, which are acceptable to homosexual and heterosexual alike, and which can form the moral basis of public policy.

Rorty argues that the philosophical tradition from Plato to Kant has treated truth in terms of correspondence to reality, and the human mind as a kind of mirror which reflects back to us how things really and truly are.

Second, we must use the vast ethical and conceptual resources of the Judeo - Christian tradition to develop a God - centered ecological ethic which accounts for the sacredness of the earth without losing sight of human worth and justice.

In building long - distance devotion to human rights we need not and should not draw primarily on the secular Enlightenment of the 18th century, which has so often been hostile to the biblical tradition.

See Between Man and Man (London: Regan Paul 1947), p. 89) Such communication by a teacher who has a deep feeling for a religious tradition often leads students to an encounter with the meanings which speak to human needs from that tradition.

What we see in the Syrian tradition is a Christianity which in its understanding of human nature was eager to preserve the freedom of the human being and a certain degree of self - reliance, thereby laying strong emphasis on ethical power and the sense of responsibility.

We affirm that this divine Love was enacted in the human existence which is central to the originating event of the Christian tradition, in the rich totality of that existence.

All of this in an historical succession in which the past of the tradition still lives in the present of contemporary human existence, with an aim toward fulfillment of the dominant and dominating purpose which in the earliest witness was declared as having been enacted in the originating event of Jesus Christ himself.

Daniel, which influenced them all, was itself influenced by Zoroastrian teaching on the Last Judgment, the battle between good and evil in which humans and angels participate, the punishment of evildoers by fire, elements not present elsewhere in Old Testament tradition.

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.

Again, Western traditions have given greater stress to human individuality (which in extreme forms becomes an anti-social individualism).

Henry Rosemont, Jr. highlights the difference between Abrahamic traditions (Judaism, Christianity, and to some extent Islam) which affirm an intelligible universe capable of being fully understood by human rational and moral faculties, while the less ambitious sages of Asia provide only directions, guiding us to lead more meaningful lives in this world, where full understanding will always be elusive and ambiguous.

The words are at best a very rough translation and they convey a sense which is in tension with Church Tradition concerning the uniquely spiritual (non-physical) human soul.

They are uniquely qualified to preserve the most precious of legacies: the Western intellectual tradition, which is linked to an openness to the human condition wherever it is found....

Unlike much of the inherited Western tradition, which has equated creativity with mentality and attributed it only to human beings, process thought considers anything actual at all an instance of creativity, from the tiniest energy event to the most complex creatures we are aware of, human beings; some degree of mentality is present in no matter how rudimentary, even negligible, a form.

Or, we need a new pattern which takes the good community values of the tradition and good values of modernity, like freedom of human persons and equality between them.

The former extreme leads to intolerance and superstition, or the idolatry of confusing God with a certain book or tradition, or a certain human concept, the latter leads to atheism, the most rational form of which is precisely the doubt whether any form of God - talk makes sense.

So we have to take from the traditions as well as from modern developments certain values which do justice to the wholeness of human existence and find a new way of going forward fighting against both the traditional and modern injustices.

From the perspective of James Madison's observations about factions and freedom in Federalist No. 10, for example, the respect for tradition and the flourishing of faith is not a glitch but a feature of a free society, which encourages the development of a variety of human types.

By the following century Lutheran theology had returned to the medieval tradition in which it was thought that the souls of the departed already live in blessedness with Christ in a bodiless condition, and where, for this reason, the significance of the general resurrection was considerably lessened.56 It was left to extremist Christian groups, such as the Anabaptists, to affirm the doctrine of soul - sleep and to describe human destiny solely in terms of a fleshly resurrection at the end - time.

We must remember that in Israelite tradition there was a long history of visionary experiences, commencing with the ancient theophanies in which God was thought to have «appeared» to men in human form.

Traditions of every kind, hoarded and manifested in gesture and language, in schools, libraries, museums, bodies of law and religion, philosophy and science — everything that accumulates, arranges itself, recurs and adds to itself, becoming the collective memory of the human race — all this we may see as no more than an outer garment, an epiphenomenon precariously superimposed upon all the other edifices of Nature (the only truly organic ones, as it may appear): but it is precisely this optical illusion which we have to overcome if our realism is to reach to the heart of the matter.

The law killeth, for these social traditions which made human community possible are increasingly restrictive of human initiative along novel lines, affording maximum freedom only to those content to develop along established patterns.