Sentences with phrase «in traditional languages»

This has been referred to, in traditional language, as the «bondage of the will.»

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

To put this in traditional language, the Church manifests its Christian identity by proclaiming Jesus Christ, by making him available for men and women, by laboring to create and nourish a life in others which reflects and serves his purposes and his own quality of life.

These spiritual aspects (called the «image of God» in traditional language) are what make man human.

To put this another way: perhaps by acting in consonance with God's intentions — obeying God's will, in traditional language — Jesus provided the vehicle for God to reveal these truths to us.

In traditional language this is the question of authority: the question of the authority of Jesus Christ.

In traditional language, the chair is the object of sight.

In traditional language, it symbolizes and actualizes supernatural realities within the created order.

Traditionally we have spoken of assurance, but that too suggests that we are sure about something, whereas Ebeling speaks of a state of being in which we find ourselves grounded, established, or, in traditional language, justified.

In traditional language it would be idolatrous to trust the body or the unconscious or other people in any unqualified way.

In traditional language classes, students have spent much of their class time rehearsing sentence patterns without much emphasis on oral language practice.

They are convincing because of their ability to seduce, to speak fluently in the traditional language of painting.

Write in traditional language, and use bullet points for easier reading.

Not exact matches

In France, which proudly defends its culture and language against the global dominance of the United States, the decision is a victory for the traditional cinema distribution sector.

I am kind of with Wzrd1 on this, even if you don't know he difference between hebrew and arabic (pretty different languages, but not everyone can tell) orthodox jews dress in a very specific and unique way, not anything traditional arabic garb or the western clothing that we wear and most terrorists use to blend in on planes etc..

Would you be scared if the Dalai Lama got on your plane in traditional Tibetan garb and began to pray in a non-english (or in this case non-spanish) language?

The «softer» language of equal protection, however, can not mask the fact that precious little room is left for states to assert their traditional interest in protecting human life.

Of course, what they do in such circumstances is detach pastoral language from its traditional connections to notions of virtue and thereby reduce it to that of passion.

When Gadamer stressed «the linguisticality of all understanding» he was extending hermeneutics beyond its traditional purview (works, art, people) to all otherness: to all that can address us through language, all that has the power to speak in conceptual form.

But what does this assertion of internal relatedness mean, particularly in light of the fact that Whitehead tells us in Adventures of Ideas (p. 157) that the traditional doctrine of «internal relations is distorted by reason of its description in terms of language adapted to presuppositions of the Newtonian type»?

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.

As we saw in the last chapter, popular poetry juxtaposes Christian language with contemporary analogues and contrasts and does thereby achieve a kind of ironic distance from that language; but direct contact with traditional language and symbols — what Donne, Herbert, and Hopkins achieved — is not easy, if it is even possible in our time.

TV gardening expert Alan Titchmarsh has opened up about his love of the language used in the traditional Anglican prayer book.

The traditional distrust of simple statement, and of language as applied to the religious vision, in the new theology ceases to be an inoperative or inconsistently employed formal concession, and becomes a systematic tracing of the relativity of concepts to each other and to experience as a whole.

There are questions about traditional language used in worship.

The painting, as Saraceni notes, «solicits the Unconscious»; it tells a profoundly intimate story, but does so in the iconographic terms of past theology, in a shared and traditional language.

I might add that Christians of all stripes — Protestant and Catholic, traditional and progressive — have taken great consolation and joy in the beauty of English sacral language.

Traditional India had been a land in which peoples and communal groups who followed different religions, lived according to different cultural values and social patterns and spoke different languages, coexisted.

The central place accorded to Muhammad and the use of theological - traditional language and structure in Sufism is hardly surprising.

Ibn «Arabi's style of intermixing radical elements with traditional language, models and theological structure could perhaps be explained in this background as an echo of freethinking controlled by a rigorous interpenetration of the old and the new.

With three languages — English, German and French — as channels of expression in every session and with traditional misunderstandings and sectarian prejudices, there would be, of necessity, some critical moments, but the chairmen always so wisely steered the conference out of troubled waters that those instances which did occur were of trifling consequence by the side of the spirit of gracious fellowship which pervaded the delegates both in the conference sessions and in the university halls and hotel lobbies.

Traditional Christian language is in need of considerable reconstruction.

These contemporaries represent the most important contributions to traditional metaphysics of their time in English, and probably in any language.

A claim to human independence is in a way the root of our troubles; in the language of traditional moral theology it is the pride (superbia) which is the root sin of humankind.

Van Buren, then a theologian at Temple University, argued that traditional religious language no longer makes sense in modern societies.

In traditional Christian language this kind of love is called «grace.»

Though some may find it ironic that the Rav borrowed the language of Kierkegaard and Barth, his formulations are rooted in the traditional halakhic conception of Torah as part of a sacred covenant between God and Israel — a covenant for which the conjugal image is a suitable metaphor.

It is a great problem that traditional Aristotelian / Thomistic metaphysics and modern science no longer speak the same language, as they did in the Middle Ages.

In medieval Europe, obligations were personal and traditional, based neither on common language nor on a single culture; they did not interpose the bureaucratic machinery of a state between the subject and the ruler.

In many traditional societies, religious language has tended to be confined to a small elite of professionals.

This has been described, in traditional theological language, as the «bondage of the will.»

In the face of the present crisis it seems there are two possible paths to take in our approach to values: either to abandon discourse on values in favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judgeIn the face of the present crisis it seems there are two possible paths to take in our approach to values: either to abandon discourse on values in favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judgein our approach to values: either to abandon discourse on values in favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judgein favor of more traditional ethical language, or to assert the objective foundation of values and hence a system by which they can be compared, evaluated, and judged.

I have to reckon with the degree to which my theological thought may be vitiated by a readiness to conceive or to represent the work of atonement in ways that depreciate the extent to which it necessarily includes within it personal response on the part of those who are (to use traditional language) recipients of its benefits.

It is an error to blame theology for the powerlessness of the traditional pulpit language; we preach in a radically changed situation.

Unlike many literary practitioners in this century, he did not experiment with language, subvert traditional narrative, or choose exotic subjects.

Persons with immature or malformed superegos (called «character disorder» or «psychopathic personalities» in traditional psychiatric language) need a different type of growth and therefore a different approach to therapy.

And these good ladies had items in the newspapers and on the internet, the Daily Telegraph announcing that: «Hilary Cotton, chair of Women And The Church (Watch), the group which led the campaign for female bishops, said the shift away from the traditional patriarchal language of the Book of Common Prayer in already at an «advanced» stage in some quarters».

The language of the passage is thoroughly Pauline, and we should, perhaps, not have suspected that the matter of it was traditional, but that it clearly alludes to regulations for the treatment of offenders in the church which are to be found in Matthew 18:15 - 17.

The Pope posed the question: «Does the Apostle perhaps look upon marriage exclusively from the viewpoint of a remedy for concupiscence, as used to be said in traditional theological language?

The Dalai Lama also said he supports recent protests in Tibet, where students marched in opposition to government plans to teach university classes in Mandarin Chinese, instead of the traditional Tibetan language.