Sentences with phrase «in such traditions»

Among those shipyard workers from Belfast were men steeped in such traditions and others equally immersed in the Fenianism that provides a savage counterpoint in the Ulster capital.

There's a lot of value placed in such traditions where I come from.

Not exact matches

Because of this, the suit says that Coors Light marketing statements such as «Proudly brewed in the Rocky Mountain tradition,» «When the Mountains Turn Blue It's as Cold as the Rockies,» «What would we be without our mountains?

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.

Of course such an arrangement won't work in all environments, but there are many where the only thing stopping such a potentially productivity - boosting change is tradition and inertia.

Some blame the lack of a catalogue - buying tradition in Canada, but demand clearly goes unfulfilled here: Four in 10 dollars spent online goes abroad, meaning a large portion of spending isn't going back into the Canadian economy, at a time when the retail industry is on rocky footing and facing new competition from foreign rivals such as Target Corp..

Big - name brands such as Mitsubishi, an industrial conglomerate that includes a trading company, real - estate, jet manufacturing and financial group, are revered in Japan, a nation that values tradition.

The editor of the New Yorker, David Remnick, recently contrasted modern writers in Russia with the tradition of the Great Russian Writer: such figures as Gogol, Tolstoy, and even Solzhenitsyn, who represented both sagacity and idealism.

Such accusations were presented by the Roman Critic Celsus (citing Jewish traditions) in the 2nd century AD and of course, denied by Christian Apologists.

Missouri's long tradition of confessional orthodoxy resists such absorption, but styles of evangelical piety alien to the Lutheran tradition are now widespread in the Synod.

First, there has rarely been such a sustained (and in many respects impressive) public grappling with the moral criteria and political logic of the just war tradition.

The effect of such radically transformative grace, according to the Augustinian tradition and the young Luther, is that the heart loves God above all things for His own sake; in Augustine's terms, we come to enjoy God and use created things for God's sake, rather than attempting to «use» God for the sake of created enjoyments.

There is a formidable Christian intellectual tradition addressing these questions; it includes, inter alia, figures so estimable as Origen, Irenaeus, Thomas Aquinas, Teilhard, and, in our own day, thinkers such as Wolfhart Pannenberg.

Such development of doctrine, typically in response to grave error and deviant traditions built upon such error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teachSuch development of doctrine, typically in response to grave error and deviant traditions built upon such error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teachsuch error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teaching.

A ritual meal within the early Jesus communities, such as those prescribed in Didache 10 and 9, with no paschal imagery, no Last Supper tradition, and no connection with the death of Jesus.

Indeed, over the years, Georgetown has been perhaps the clearest example of what many such schools practice: the whipsaw of «Catholic tradition,» in which the strongest declarations of Catholic identity come from the fund - raisers, the alumni association, and the public - relations office ¯ all the people trying to sell the university in a tight economic situation that requires a good bit of niche marketing.

Many of these churches are Presbyterian and Calvinist, the same tradition that played such a central role in the rise of democracy in the West.

Such cowardly acts have no basis in the broader scheme of Biblical teaching and tradition.

That does not amount to a long tradition of treating sodomy as a right, but it does suggest a widespread (although not unanimous) consensus that the state should not criminalize such private conduct in the home.

And it should not be so counterintuitive that young evangelicals such as myself prefer theology rooted in tradition to a spirituality waffling in relativism.

Such a shift has great implications for theological method in the Wesleyan tradition and for its view of biblical authority.

The Project brings together scholars, judges, and journalists for roundtable discussions on topics such as the American religious tradition and the role of tradition in law and politics.

That does not amount to along tradition of treating sodomy as a right, but it does suggest a widespread (although not unanimous) consensus that the state should not criminalize such private conduct in the home.

From the point of view of the Christian tradition itself, such a renovation is not merely a capitulation to one more cultural expression, «but a new stage in the ongoing shaping of the gospel in different times and contexts.

It is for such reasons that I have found within the Wesleyan tradition a useful pattern of theological reflection and the resources for trying to think theologically in the modern world.

But in the absence of such means, the tradition of just war views armed conflict as an appropriate way to resist evil, protect innocent lives and restore just social relationships.

Such thought could, of course, be understood as «church theology,» but the tendency of that rubric is to focus attention upon the traditions and current life of the church in a way that is too limiting.

Most nations have such symbolic events in their tradition.

Such jurisprudence shall be rooted in Islamic tradition and principles and mindful of global changes.

Therefore in this column we will also report on such developments and events from within the Evangelical tradition and beyond for example discussions funded by the Templeton Foundation, as described in our Cutting Edge column in this issue.

And I speak and have helped with organizing Christianity21 — a conference Tony runs — because I hope to help create a place where people from diverse Christian camps — such as Tony (who came from the Congregational Church and now blogs for a progressive platform) and me (who grew up in the Southern Baptist tradition who identifies as a moderate) can come and share ideas and interact respectfully.

Yet such theological thinking must be undertaken in full awareness that theologians and thinkers of other traditions not only «listen in» on our conversations, but also are engaged in interpreting religious plurality in the context of their own traditions of faith.

Indeed, I am convinced that the true interests of the poor will be served better as the situation is viewed in an inclusive context and that there is often much wisdom in their own tradition to support such an approach.

So one might say there is nothing new in the study, except that increased «fluidity» might be bad news for those traditions, such as Catholicism, with a strong connection between religious identity and ecclesial adherence.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

From our analysis here, post-conservative theologians and popular expressions of such in some emergent - type movements, insofar as these still place priority on the experience of the individual and in the present over traditions, are still liberal.

Even well - known figures such as Descartes, Aquinas, Plato, and Aristotle are to be presented in context, and as part of a working tradition.

Theology in the Reformation tradition has explored other alternatives, as in the «Andover theory» which views biblical texts such as 2 Peter 3:19 «20 and 4:6 and Christ's descent to the dead referenced in the Apostles» Creed as warranting belief in the Hound of Heaven pursuing the last and the least.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

With such a commitment to a genuine «pluralism of communities» (in Robert Nisbet's phrase), we would not treat our inheritance with contempt by insisting that our political tradition has always been headed for self - destruction.

The Gospels have in their way met this problem, not only by placing the kerygma on Jesus» lips, but also by presenting individual units from the tradition in such a way that the whole gospel becomes visible: At the call of Levi, we hear (Mark 2.17): «I came not to call the righteous, but sinners»; at the healing of the deaf - mute, we hear (Mark 7.37): «He has done all things well; he even makes the deaf hear and the dumb speak.»

Down through the socialist tradition, the argument repeatedly has been made that capitalism results in gross inequities, and that socialism can do away with such foolishness.

Abraham Lincoln is lauded in the American tradition because from such a lowly and uncultured background he rose to such heights of greatness.

Thus such traditions become kerygmatic, not by appropriating the traditional language of the Church's kerygma, but in a distinctive way: They retain a concrete story about Jesus, but expand its horizon until the universal saving significance of the heavenly Lord becomes visible in the earthly Jesus.

He did not know how to go on as a Jew until he met such Christians as Roy Eckhardt and Paul van Buren, who modeled for him both radical faith in God and critical fidelity to tradition.

Luedemann [Jesus, 122 - 24] presents four (4) reasons for regarding the miraculous conception of Jesus as unhistorical: (1) Numerous parallels in the history of religion; (2) it represents a rare and late NT tradition; (3) Synoptic descriptions of Jesus» relations with his family are inconsistent with such an event; and (4) scientific considerations.

Consequently we find in the two compilations some Traditions, such as those about the signs of the approaching of the Day of Judgment, which we do not understand even yet.

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.

It closely resembles the spirit of other traditions, such as that expressed in this beautiful poem from Zen Buddhism:

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?