Sentences with phrase «living community tradition»

As a transcript of a living community tradition, the Gospel of Mark relies not only upon the early passion narrative and the oral records of Jesus» life and teachings, some of which may already have been gathered into little collections, sequences, groups of sayings; it relies also upon the apostolic experience which supplemented and interpreted those traditions.

Not exact matches

Since I have been involved with the Veterans Community Store in San Antonio, I have learned so much about military traditions and military life.

For monks in the Benedictine tradition, daily prayer structures the entire day and the whole of their life in community.

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.

Lasch reminds us that the corrosion of our democratic way of life and especially our public discourse has its roots in widespread distrust of our institutions and the traditions around which they have developed and of which they are the expressions — whether the family, church, and local communities, or private enterprise and all the various levels of government.

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.

The concept of international human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim community about how God requires it to live, is in some sense the rule of God.

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.

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.»

In accordance with the longstanding tradition of sobornost, a «spiritual community of many jointly living people,» many Russians believe that they can only fully acquire a sense of meaning and purpose as a people, not as separate individuals.

More exactly, they are rooted in those texts as they have been conventionally used over long periods of time within the communities» common life; they are rooted in scripture - in - tradition.

But the only way in which one can be a participant in that great tradition is through a willing sharing in the small cell of the Body in the place where one happens to live — and such willing sharing will have the double effect of strengthening both one's own faith and the community of faith.

But as Churchianity fades away, I am beginning to see glimmers of light as the grime from centuries of tradition is scrubbed away, and the glory of God begins to manifest itself among groups of Christians who just want to live life like Jesus in their communities.

Moreover, the community's life and practice over the years have led to certain traditions.

Unlike the authors of Habits, who give the impression that individualism simply leaves people without communities of memory, MacIntyre correctly perceives that everyone lives within these communities, if only because our personal narratives always depend on a sense of history and tradition.

Culture involves specific actions or rituals to be performed in a given way at different stages of life such as birth, marriage and funerals within a community, and these acquire the value of tradition.

Whether Rama or Ravana ruled, whatever political authority structures came into being or disappeared, they had but minimum impact on the life of the various village communities; they continued to live in some kind of internal self - sufficiency according to their different traditions, with Custom as the real King.

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.

But communities of people who share life in this way are rare, and the sense of tradition is practically extinct.

Faith communities need to help youth to articulate their faith in reference to life issues, using the vocabulary, story and theology of their tradition.

If he knows it and lives in it as the tradition of the great Church he has an authority in the local and the contemporary Christian community which the man who represents only the tradition of a national or denominational or localized community can not have.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

Many Buddhists and Christians believe that community as such has values, and that communities often preserve and transmit rich traditions that make for a good life.

In the following three chapters I will analyse a paradigm as «a tradition embodied in historical exemplars» and show how it dominates the patterns of life and thought of a scientific or a religious community.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

Persons were no longer bound by the constraints of family, community or tradition, but instead were free to be artists of their own lives.

I am interested in how the believing, worshiping, praying community of Jesus Christ appropriates and then lives the Bible and its tradition....

Faith communities and religious traditions, by themselves, can not provide answers to all moral questions of modern corporate life.

Barth's doctrine of the threefold Word implied simultaneously the indissoluble unity of the Word with the texts, tradition and present life of the church, along with the necessity of always distinguishing between the Word and the text, the text and the community, and the present creeds and future possibilities.

Religious orthodoxy» the tradition of long - standing faith communities» embeds the sacred time of redemption in the rhythm of human life.

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

No other approach to an educational problem seems possible, since a school is never separable from the community in which it works, whose living tradition it carries on, into which it sends citizens and leaders imbued with that tradition and committed to the social values.

As the tradition developed and the community moved farther and farther away from eyewitness knowledge, the moment of this declaration, or designation, or installation, was moved farther and farther into the earthly life, being associated first with the transfiguration — which was itself probably an original resurrection appearance moved forward into the earthly life --

(65) Or, in the formulation cited earlier: «The tradition of faith received from the Apostles and lived out in the community of believers gathered around the Bishop, their legitimate Pastor.»

Worship, we have seen, is an indestructible element in human experience; and in the Christian tradition it is inextricably associated with the faith and the moral life of the believers in the community that responds to the action of the living God in Christ.

«47 And third, it is through this work of reinterpreting its own traditions that Israel as a community develops a historical consciousness, thereby becoming a historical reality, if it is true, as critical scholarship suggests, that Israel did not exist as a unified entity until the amphictyonic period after the settlement of Canaan, then we can say that «by elaborating this history as a living tradition, Israel projected itself into the past as a single people, to whom occurred, as to an indivisible totality, the deliverance from Egypt, the revelation on Sinai, the wandering in the desert, the gift of the Promised Land.

The daily life of Muslims is guided by an elaborate code of laws worked out over the centuries, based first on the Qur» an, then on the traditions concerning the Prophet, then the consensus of the Islamic community, and finally in a limited area on individual interpretation.

Everything that we «know» about Jesus comes to us through the apostolic witness, as this has been handed down in the living tradition of the Christian community of faith, worship, and life.

In India many religious communities live abundantly from their own particular religious heritage, while also living partially, but intently, from the richness of another or other religious tradition (s).

But we get certain glimpses of the life of the community in the writings of foreign visitors, sometimes in the traditions preserved in India and East Syria, occasionally in casual references by Indian writers, and in a few monuments and inscriptions.

According to Antony Mookenthottam, it is probable that the ancient church in India had developed some theology of its own and this theology is not written down in books but it is implicit in the life, experience and traditions of the community.

Yet the Reformers combined this radical freedom with the insistence that the new life is lived in the community of the church with its tradition, its scriptural authority and the celebration of the sacraments, for now the church is known as the community which God creates by his grace.

In other words, we have to find out what theology is reflected in the general outlook and religious mentality of the community, in their life, customs and traditions.

They try to see a religious community in the organic wholeness of its life, action and thought before generalizing about similarities between different traditions.

Whereas we commonly understand religion and theology as beginning with an inner and personal experience that only later seeks a community or tradition, the postliberal asserts that the community's ways of speaking and acting, its rites and rituals, its patterns of life and behavior shape and indeed make possible certain kinds of experience.

Cobb argues that it would be consistent with Whitehead's own understanding of God's becoming, as well as with the biblical tradition, to consider God a «living person», an infinite succession of occasions.22 God would be the pre-eminent person in a community of interacting beings.

The problem arises when religious practices and doctrines that are intended to bring life and health to the spirit and community become barriers to reaching out to others with the love, justice and mercy of God — or when «human traditions» are substituted for «the commandment of God.»

Interestingly, the teens did not mention several attributes of religion that were discussed among the parents of teens, such as the definition of religion as a source of ultimate meaning and purpose for one's life, or a source of history, tradition, social justice, and community.

Such a view of morality is fundamentally at odds with those (like me) who believe that moral life is about the formation of virtuous people by tradition - formed communities.

By participation in a community with the internal story of its own «recovery of sight» (recorded especially in the Scriptures and retold in Tradition) Christians are brought into encounter with the promissory words and events that have given them their life and identity to this day.