Sentences with phrase «little tradition of»

I have a little tradition of going out to the back yard to clip some greenery to use in the house at Christmastime.

The kids are loving this new little tradition of ours and every night they can't wait to snuggle up on the couch with... VIEW POST

I have kind of a little tradition of going out to the backyard to gather greenery one afternoon in early December - ish every year.

Brian really wanted to find out this time and I was ambivalent, even leaning towards keeping with our little tradition of remaining in the dark.

Not exact matches

By tradition, the junior members of the Governing Council say little in public that hasn't already been said by their boss, the governor.

And at least a few of the 22 players on the roster join fans in the parking lot for a little barbecue, in the good old midwestern tradition of tailgating.

The underground market has enjoyed little in terms of marketing, except word - of - mouth, a testimony to the success of that marketing tradition.

They tend to think in a proscribed pattern and have a hard time seeing beyond their little boxes of info and tradition - bound data.

Since the family is the prime unit in the transmission of tradition (indeed, tradition itself has little meaning for those uprooted from family), it stands to reason that the grave familial problems our society faces can be effectively approached only within the context of tradition.

Allowing for the remarkable contrasts, Ker believes he can still trace at least one theme through the work of all six of his subjects, a theme that has little to do with the obvious «motifs» of English Catholicism such as «aestheticism, a love of ritual, ceremony, tradition, the appeal of authority, a romantic triumphalism, the lure of the exotic and foreign, a preoccupation with sin and guilt.»

Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»?

But this was so dominated by modes of theology so foreign to the Wesleyan tradition that in little more than a decade the Wesleyan Theological Society was founded to begin to articulate its own style of theology.

The return of this tradition in recent years, perhaps best described as neo-Soviet, is the best proof that little else is left alive in Russia.

For the past nine months, many of us have been associating the Pope's gestures and actions with the «Poverello» or «Little Poor One» of Assisi, perhaps the most beloved saint of the Catholic tradition.

In my earlier years I had little doubt about not only the moral superiority but also the historical future of the values of the liberal democratic tradition.

It is not accidental that the mainstream of Western theological tradition seems to have had so little to say about the empirical human situation.

In terms of structure, they are anti-sectarian — a further reason why the Left, insofar as it is not prepared to re-examine its traditions, has little idea what to do with them.

There was little desire to compare them with mystics of other traditions and times or even to discuss serious debate within Sufism itself.

Our «early traditions about Jesus» (to use the title of a little book by the late Professor Bethune - Baker) are not interested so much in what has been called the «biographical Jesus» as they are concerned with what Jesus did and said as he was remembered by those who believed him to be their Lord, the Risen Messiah, and who were therefore anxious to hand on to others what was remembered about him.

The notion has tantalized many, including Tertullian and Irenacus, and though it received little assistance from either Platonism or Aristotelianism because of their denigration of matter and the body (and hence did not enter the mainstream of either Augustinian or Thomistic theology), it surfaced powerfully in Hegel as well as in twentieth - century process theologies.22 The mystical tradition within Christianity has carried the notion implicitly, even though the metaphor of body may not appear: «The world is charged with the grandeur of God» (Gerard Manley Hopkins, 27).

For the tradition of Jesus» sayings has been purged of all traces of the Church's kerygma, and therefore could seem of little value in comparing Jesus with the kerygma.

But the problem with the criterion of embarrassment is that, though it certainly collects a set of traditions about which one can have little doubt, it also misses an enormous amount of material that must also have been true.

Thus it acknowledges with the apophatic tradition that we really do not know the inner being of divine reality; the hints and clues we have of the way things are, whether we call them religious experiences, revelation, or whatever, are too fragile, too little (and often too negative) for heavy metaphysical claims.

The relation between Christian faith and the scientific way of understanding nature involves many complex and unresolved issues, but the plain fact is that scientific understanding had to grow largely under secular auspices, with too little encouragement and understanding from the religious tradition.

The past couple of years, we've accidentally established out a little family tradition of grilling on Saturday nights in the summer months.

The author contrasts an ancient abbey with its traditions, history and rootedness, to the modern American megachurch without tradition, culture or weighted worship, to an ecological sound, modern, high - tech, all thought out community but where the state church seems of little consequence, yet in this latter place the gospel seemed to make more sense.

Because the Church is universal she must often decide between many cultures, traditions, attitudes and tendencies, and in doing so may not please anyone completely, taking in too little that is new for one and retaining not enough of the old things for another.

From the standpoint of the classical metaphysical tradition, there was little difference between them.

Like the historians, adherents of the movement had little awareness that Pentecostalism was a development of an earlier tradition.

For Hart, the ancients in every religious tradition got philosophy so right that there is little left to be said about the intellectual foundation of theism.

The theory and practice constituted a rich orientation to reality, one that covered many of the areas with which the Western traditions dealt but also others on which the Western traditions throw little light.

They worship tradition, dress up in gaudy expensive clothes and march around, making arbitrary rules and regulations about every little thing, thinking if they do these things and make magical gestures that this somehow «cleanses» the outside of the cup, yet Jesus already knew of their type of priest in the old days, speaking against Pharisees for doing the exact same things the Catholics have been doing for centuries.

Multiple appeals by ownership to higher courts have been denied, and there seems to be very little legal recourse left for the team and its supporters who seek to keep the name for the sake of NFL tradition.

We may begin, for example, with a certain tradition within the Church of England, in which the minister or priest performed his liturgical, homiletical, and pastoral duties, and perhaps even did spots of reading about them, but in which his serious continuing intellectual work along some particular line might have little or nothing to do with theology.

Both christology and trinitarian theology were articulated according to an ontology that not only gained little or nothing from the narrative traditions of the Jews, but displaced those traditions very effectively.

There is little support from within the community — not even the spiritual support of an active artistic tradition.

Is it little wonder that the response in U.S. churches to global suffering is superficial when the theological tradition of those churches has emphasized human incapacity to do anything about the human condition?

Little of the Hebrew Bible's critique of power (the power of kings and military heroes and alleged deities) found its way into Christian christological reflection, except in the thin tradition of the theologia crucis.

... and will use anything we can get our hands on to justify them: little pieces of scripture, history, guilt, tradition, privilege, money, politics,...

In both the Roman Catholic and the fundamentalist Protestant traditions there is an impulse toward contrition for what is recognized as sin and a channel of escape, but relatively little attention is given either to the more subtle sins of the spirit or to major social evils in which as sinners we all participate.

Little has been accomplished, it appears, other than demonstrating that individuals generally do have an interest in the topic of meaning and that they draw on a variety of thematic traditions in their attempts to construct meaning.

Catholics, for their part, saw Evangelicals as fundamentalist yahoos, little familiar with the great tradition of theological development through the centuries.

Hence we conclude that the presbyter is reporting a genuine tradition, namely of «Mark's» association with Peter and his recollection and writing down of certain things Peter had said in his preaching; and this is all the more probable in that (a) the presbyter uses the tradition to meet a current objection, and (b) he presses it a little too far — though not so far as Papias does — in meeting the objection.

One can almost sense on the screen the influence of childhood classrooms in a Roman Catholic school (where Scorsese was educated) or in a Dutch Calvinist Sunday school (Schrader's Reformed tradition) in which well - intentioned teachers instilled in two little future filmmakers the idea that Jesus resisted temptation because he was God — so if you don't want to spend eternity in hell, you had better follow Jesus.

Niebuhr provides a helpful analogy illustrating how relation to a community's «internal history» can connect contemporary believers with the saving events that are often of little interest to those outside of the Christian faith tradition.

Because of the epistemological assumptions in these traditions, world - system theory has paid little attention specifically to the role of religious beliefs or religious institutions.

Everywhere they will be a little flock, because mankind grows quicker than Christendom and because men will not be Christians by custom and tradition, through institutions and history, or because of the homogeneity of a social milieu and public opinion, but — leaving out of account the sacred flame of parental example and the intimate sphere of home, family and small groups — they will be Christians only because of their own act of faith attained in a difficult struggle and perpetually achieved anew.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

One of the little - noticed but highly significant facts of our time is the quiet but persistent growing rejection among evangelicals of the fundamentalist tradition.

But, if anything, reassessing the religious traditions that you were brought up in, finding it wanting but not wanting to abandon the idea of spirtuality altogether would seem to require just a little more thought than mindlessly adopting the traditions you were brought up with.