Sentences with phrase «interpretations of tradition»

cherishes the freedom to force other Americans to abide by your personal narrow - minded interpretation of a tradition whose origin you can not trace.

correlational method (i.e., correlating an interpretation of the tradition with an interpretation of our situation) remains the best hope for theology today.

For example, I have for the last ten years (but not before) always added the important qualifier «mutually critical» to the word «correlation» in order to indicate the fuller range of possible correlations between some interpretation of the situation and some interpretation of the tradition.

The other problem arises out of the hermeneutical difficulties in the interpretation of tradition and in making the necessary distinction between binding «Tradition» (with a capital T) and purely human «traditions.»

The Resurrection passages control the entire New Testament, and the New Testament, in turn, is an interpretation of the traditions of Israel.

Here is our entry into the history of the interpretation of the traditions of the people of God as von Rad understands that process.

Maliki — one of the four schools of law of Islam, based on the interpretations of the Traditions by Malik Ibn Anas (died 179; A.D. 795); found chiefly in North and West Africa and in Egypt.

Said to offer an «interpretation of the tradition - steeped shooting brake concept adapted to the demands of the compact class for the first time», MINI's newest model, the Clubman, is headed for our shores in 2016.

Not exact matches

Starting from a certain interpretation of Scripture, patristic tradition, and magisterial documents, some recent commentaries have hinted that it is time to propose an updated version of Familiaris consortio.

These are traditions of fundamentalist Islamic interpretation that have widespread influence across the Muslim world.

Revisiting late medieval biblical interpretation, we may consider the delicacy of the hermeneutic circle formed by Scripture and tradition, appreciating the fragility of a synthesis that refuses to impose on ancient consensus a linear, hierarchical path to truth.

They fail to distinguish two types of religious persons who may be part of this group: the first, who depend completely upon the literal interpretation of Scripture and tradition by an authoritarian pastor, and second, those who undertake rescue activity as the command of God, based upon a thoughtful and self - ratified interpretation of the ethical imperatives of the gospel.

This discussion is complex, nuanced by all kind of factors like biblical interpretation, church tradition and local contexts.

The lesson many of them took from Of Grammatology was that the tradition didn't have the authority their older teachers claimed for it, and that «textuality» leveled culture to a single plane of production and interpretatioof them took from Of Grammatology was that the tradition didn't have the authority their older teachers claimed for it, and that «textuality» leveled culture to a single plane of production and interpretatioOf Grammatology was that the tradition didn't have the authority their older teachers claimed for it, and that «textuality» leveled culture to a single plane of production and interpretatioof production and interpretation.

This interpretation of consensus departs from the Church's tradition, in which decisions are made by majority vote or public acclamation.

As a result the Wesleyan tradition, like most other classical traditions, has had both its fundamentalist and its more liberal wings of interpretation.

Mason is exactly right in identifying as a key question in a reciprocal Whitehead / Heidegger interpretation the problem whether Whitehead «is a part of the metaphysical tradition which Heidegger seeks to dismantle» (p. 83).

Under the influence of the recent varieties of liberation theologies we are learning to appreciate this way of theologizing, and some of the more creative work in the interpretation of Wesley and the Wesleyan tradition has drawn on correlations of theological method with the liberation theologians.

McConnell explored the value of tradition generally — as a coordinating mechanism, a democratic check on state power, and a depository of values that endure over time — and then moved to a discussion of tradition and change in constitutional interpretation.

Pope St. John Paul II's Familiaris Consortio, for example, communicates an interpretation of the Bible and tradition with respect to the issue of marriage and sacramental discipline in the contemporary Catholic Church: Divorced and remarried persons may not receive Communion (Familiaris Consortio § 84).

For all our differences and ongoing arguments, to be an evangelical means we live in this tradition of interpretation.

But in truth the Reformation's sola scriptura principle was always nestled in the catholic tradition and came to expression in the uninterrupted affirmation of ancient dogma and a long coherent tradition of ethical interpretation.

Process theologians belong to a tradition of thought that contests the view that the best interpretation of the scientific data excludes any causal role for God.

In the extreme case, a few Jews might decide that Jesus» interpretation of the Jewish tradition is the key to its deeper understanding.

Theological exegesis of the Bible advances upon the assumption that the Nicene tradition, in all its diversity and controversy, provides the proper basis for the interpretation of the Bible as Christian Scripture.»

My hope is that as evangelicals move beyond the modern paradigm of individual autonomy (particularly as it applies to biblical interpretation), we will begin to appreciate church tradition as an undeniable foundation for our faith.

It reflects the theology of those who thought of Jesus exclusively in apocalyptic terms, and were prepared not only to go through the tradition and substitute «the Son of Man» for his simple «I,» but also to insert appropriate quotations or paraphrases of their favorite apocalyptic texts in order to give his life its appropriate setting — as they assumed — and his teaching its proper interpretation.

The Anglican church stands squarely in the Reformed tradition, yet embraces Church tradition as that which connects all generations of believers together and gives us a starting point for our interpretation of Scripture.

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.

They can understand how any claim to «God's word» is clothed in linguistic particularity and rhetoric requiring interpretation, and that every tradition requires a reinterpretation in order to transmit symbols from one generation to the next as living vehicles of meaning and not as museum artifacts.

In place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied religious experience, and by its many - splendored radiance begins to prove how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lord.

It was Mark who began this process of transvaluation, as far as we can make out at this distance, by insisting that Jesus became Messiah at his baptism — though perhaps the evangelic tradition had already received this interpretation in the Roman community, or even, earlier still, in Palestine or in the early Gentile church.

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.

Aronofsky sees his interpretation of the Genesis story as part of the midrash tradition, in which Jewish teachers create stories meant to explain the deeper truths of the Tanakh.

The document recognizes a certain problem in that «Scripture comprises a variety of diverse traditions, some of which reflect tensions in interpretation within the early Judeo - Christian heritage.»

Moreover, scripture's witnesses never speak directly to us but are mediated by traditions of interpretation.

’25 Bloch believed that «the ultimate, enduring insight of Marx is that truth does not exist for its own sake but implies emancipation, and an interpretation of the world which has the transformation of the world as its goal and meaning, providing a key in theory and leverage in practice».26 Drawing on this tradition Moltmann writes that unless truth «contains initiative for the transformation of the world, it becomes a myth of the existing world.

Furthermore, any understanding of «sola scriptura» that totally divorces reason, experience, and tradition from the interpretation process is a misunderstanding of that principle.

In hopes of a deeper understanding of God, we study such subjects as Jesus Christ and Israel, scripture in tradition, the history of practices of interpretation of scripture and practices of response to God in worship, moral responsibility and institution building.

They rely upon the Qur» an and the Traditions of the Prophet and reject consensus (ijma) and individual interpretation (ijtihad) as sources of legislation.

The Druzes of the Levant differ from the Sunnis of Egypt because of differing interpretations of the Qur» an and the Traditions of the Prophet, not because they live in different cultural or geographical environments.

However, it is unclear whether she links the tradition of ontological change only to the «newer» (that is, from the 11th and 12th centuries onwards) and «narrower» (pp205 - 206) interpretation of ordination, for she suggests that an ontological change took place in both St Peter and St Paul symbolised by their name changes in the New Testament (p47).

In Jewish tradition, we frequently speak in terms of «Written Torah» (the text of the Hebrew Scriptures as they have come down to us) and «Oral Torah» (the ensuing centuries of conversations and interpretations of our sages and rabbis, which are also considered to be holy.)

But, like pacifism itself, this absolutist interpretation of the right to life found no echo at the time among Catholic theologians, who accepted the death penalty as consonant with Scripture, tradition, and the natural law.

It is conceivable that aspects of the biblical witness to the love of God have been obscured in the tradition, and that some of the traditional interpretations are no longer tenable.

Our concern in this and the subsequent chapters is not, however, with the total Islamic culture but with the specifically religious culture which originates almost exclusively from the Qur» an, the Traditions of the Prophet of Islam, and the various interpretations of these two fundamental sources.

The final stage is a return to the situation to give it a more theonomous interpretation from the perspective of the central themes of the tradition, especially the symbol of the Kingdom of God.

In Rhetoric and Biblical Interpretation they recommend that the definition of rhetoric be broadened to its fullest range in the classical tradition, namely as «the means by which a text establishes and manages it relationship to its audience in order to achieve a particular effect.»

The largest hole in this wholistic interpretation of the human situation is the absence of any attention to the moral and religious traditions that have emerged, died away or persisted within the very evolutionary process that the series purports to describe.

The argument that tradition should have a major role in the interpretation of Scripture, however, usually carries with it a concealed assumption as to what authority is, where it is located, and how it should operate.