Sentences with phrase «life tradition by»

Book Nature Morte: Contemporary artists reinvigorate the Still - life tradition by Michael Petry

Nature Morte: Contemporary artists reinvigorate the Still - Life tradition by Michael Petry is published by Thames & Hudson, # 35.00 Hardback, thamesandhudson.com

Not exact matches

What's more, while Middleton is British, Prince Harry broke with tradition in some ways by choosing to spend his life with an American.

Mother and son broke with tradition by living at Trump Tower in New York since the inauguration so that Barron, now 11, could finish the school year uninterrupted; the president lived and worked at the White House.

The other part of me also knows that if you do believe by Scripture, tradition and your own internal barometer that homosexuality is a sin (let's say), then you are not going to wish to give the thumbs up to someone being on staff who is openly living that lifestyle.

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.

As Evangelicals and Catholics fully committed to our respective heritages, we affirm together the coinherence of Scripture and tradition: tradition is not a second source of revelation alongside the Bible but must ever be corrected and informed by it, and Scripture itself is not understood in a vacuum apart from the historical existence and life of the community of faith.

You miss the mystics of all traditions who are far closer to the teachings and path of Christ than anyone who simply follows a book written by man centuries after he lived.

They are revealed by God's historical and dialogical self - revelation by words and deeds, and in the fullness of time by God's eternal Son becoming flesh in a certain time and space of history; in church history under the guidance of the Holy Spirit they have to be witnessed to and developed through the living tradition (see the dogmatic constitution Dei Verbum, 2, 8).

By the sixteenth century — the age of Shakespeare — a well - established tradition of self - examination existed, as is evident from the many guides to the spiritual life for those who would assay it.

The lives of the saints do not present us with a new theory of virtue, but a new way of teaching, a new strategy that builds on the tradition of examples, but enriches it by unfolding a pattern of holiness over the course of a lifetime.

I have been enlightened by the life and wisdom of Gandhi, but I have not experienced intimacy with God through the Hindu Tradition, although I recognize that Krishna is a Christ figure and have no doubt that there are Hindus that have spiritually experienced the intimacy with God that I as a Christian have experienced.

The GOD, POLITICS AND THE JEWISH TRADITION SEMINAR is two - week program for advanced undergraduate and graduate students interested in the relevance of Judaism's political and theological dimensions to public life, led by Leora Batnitzky (Princeton University) and David Novak (University of Toronto).

But as the true modems they don't realize they are, they have remembered these traditions faithlessly — by the letter and without the spirit of traditional piety — and have erased the life - affirming themes of Israel's covenant.

But it is arrogant to suggest that the only authentic condition of congregational life is one of perpetual — especially artificially engineered — change and to think that one can measure a congregation's faithfulness by its capacity to leave its tradition behind.

Now this Tradition lives on side - by - side with the Bible — each confirming the other... and of course, we still have our conscience!

Convoked by Pope John XXIII, the council engaged in a twofold movement of ressourcement (a return to the often - neglected sources of the Christian tradition) and aggiornamento (an updating of the church's life and doctrine in response to the times).

For almost 400 years after Jesus Christ's resurrection the people did not have the Bible... they were not lost but lived by conscience and Tradition of the Apostles.

One of the most significant essays in the volume, the concluding Christian reflection by George Lindbeck, helps us see precisely how the recognition of analogies and shared metaphors can in fact empower a community to live its own tradition more faithfully.

Lutheran theology's antinomian tendency makes it perhaps more vulnerable than the other Reformation traditions in spite of the countervailing forces of its sociology and its doctrinal tradition, although here and there an older methodology, which understands that the Gospel does not negate the commandments, lives side by side with neo-Lutheranism and makes possible at least a tentative no to the likes of the task force.

Call upon the various religious groups bound by the same national fabric to address their mutual state of selective amnesia that blocks memories of centuries of joint and shared living on the same land; we call upon them to rebuild the past by reviving this tradition of conviviality, and restoring our shared trust that has been eroded by extremists using acts of terror and aggression;

The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradition.

Almost forgotten in the last two decades of his life and completely forgotten today except by students of American religious history, Ward was a nationally prominent radical in the early twentieth - century tradition of Walter Rauschenbusch's Social Gospel movement.

We commit ourselves to live by the values of simplicity, love, peace, and reverence for life shared by all religious traditions.»

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

Now what Mark sets out to do, on the basis of the current tradition, already and indeed from the beginning interpreted by faith on the basis of experience, is to show that Jesus, instead of becoming Messiah at his resurrection, was already Messiah during his earthly life.

That way of living — shaped by memory, bounded by tradition, directed to the future, formed to meet obligations both sacred and profane, and ultimately answerable to permanent truths — can not be embodied in the practice of lone individuals, because at its essence it is about relational commitments.

At least for Catholics, that Great Tradition includes the authoritative teaching of the living Magisterium exercised by the bishops with and under the Bishop of Rome.

The Jewish scholar Joseph Klausner, for example, holds that the Pharisees and Sadducees were justified in their attacks on Jesus because he imperiled Jewish culture at its foundations, and that by ignoring everything that belongs to wholesome social life he undercut the work of centuries.2 Others within the Christian tradition have felt considerable uneasiness lest the words of Jesus about nonresistance imperil the civil power of the State, or his words about having no anxiety for food or drink or other material possessions curtail an economic motivation essential to society.

The Pope assures his reader, nonetheless, that in communion with the Church's living Tradition and under the guidance of the Holy Spirit «we can serenely examine exegetical hypotheses that all too often make exaggerated claims to certainty, claims that are already undermined by the existence of diametrically opposed positions put forward with an equal claim to scientific certainty» (p. 105).

However, even apart from the tenuousness of this tradition as exposed by Whitehead's careful examination of it (only parts of which we have presented in the previous chapters), there are serious logical fallacies involved in its denial of the genuinely emergent character of life and mind.

It is this quality of freshness and of acute and sympathetic observation of Palestinian peasant life which we may claim is characteristic of Jesus, since we have demonstrated that it is lost in the transmission of the tradition by the Church, and it marks these two similes as dominical.

Though early Christian exegesis may on first reading appear idiosyncratic and arbitrary, it arose within the life of the Church and was practiced within a tradition of shared beliefs and practices, guided by the Church's faith as expressed in the creed.

That a congregation is constituted by enacting a more broadly and ecumenically practiced worship that generates a distinctive social space implies study of what that space is and how it is formed: What are the varieties of the shape and content of the common lives of Christian congregations now, cross-culturally and globally (synchronic inquiry); how do congregations characteristically define who they are and what their larger social and natural contexts are; how do they characteristically define what they ought to be doing as congregations; how have they defined who they are and what they ought to do historically (diachronic study); how is the social form of their common life nurtured and corrected in liturgy, pastoral caring, preaching, education, maintenance of property, service to neighbors; what is the role of scripture in all this, the role of traditions of theology, and the role of traditions of worship?

In Conservative Judaism, the traditions, norms, and mores created and developed by the Jewish people became the final authority of Jewish life and practice.

Gertrude Himmelfarb's splendid article («Tradition and Creativity in the Writing of History,») includes this statement: «The political theorist William Dunning said that one of the happiest days of his life was when he discovered, by a comparison of handwriting, that Andrew Jackson's first message to Congress was actually drafted by George Bancroft.»

Driven by her conviction that «the practices of living religious traditions have great wisdom to impart,» Dorothy Bass examines Christian practices in «both their ancient grounding and the fresh and vibrant forms they take today.»

1 Peter 1:18 knowing that you were not REDEEMED with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, Revelation 5:9 And they sang a new song, saying: «You are worthy to take the scroll, And to open its seals; For You were slain, And have REDEEMED us to God by Your blood Out of every tribe and tongue and people and nation, Revelation 14:3 They sang as it were a new song before the throne, before the four living creatures, and the elders; and no one could learn that song except the hundred and forty - four thousand who were REDEEMED from the earth.

And so may you pass from death to life, from the authority of tradition to the experience of knowing God; thus will you pass from darkness to light, from a racial faith inherited to a personal faith achieved by actual experience; and thereby will you progress from a theology of mind handed down by your ancestors to a true religion of spirit which shall be built up in your souls as an eternal endowment.

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.

Putting money for living into this one word is forced and driven by traditions of men.

The Church is most faithful to its tradition, and realises its unity with the Church of every age, when, linked but not tied by its past, it today searches the Scriptures and orientates its life by them as though this had to happen to - day for the first time.

Choosing to contrast Roman Catholicism principally with the Protestant tradition in which he was raised, he would have strengthened his argument by also addressing why he found inadequate the Episcopal church in which he spent most of his adult life.

Living the just war tradition may call us to reconsider the ways we pray and the processes by which we order our life together.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

To me, the most significant single point is that for people today «sacred meaning does not derive from a rooted concept supported by common tradition and institutions; rather, meaning is located in the unfolding of one's own life.»

The alternative is «cultivating a Catholic identity which is based not on externals but on a way of thinking and acting grounded in the gospel and enriched by the Church's living tradition.»

While pathos, suffering and pain have found a place in Dalit theology, the rich Dalit traditions of celebrating life in the context of communitarian values seem to have been completely forgotten by Dalit theologians with few exceptions.

Religious traditions understand themselves as presenting a truth revealed by a holy and almighty God who calls human beings from a self - centered focus to a life of serving God and neighbor.

For this tradition a linguistic sentence is regarded as a sign of a relatively high level of complexity sharing certain common features with more primitive signs interpreted by lower forms of life.