The difference is that we were already going into our sixties then —
much more tradition baggage to overcome.
Not exact matches
But the engineering
tradition that spawned Silicon Valley was
much more egalitarian than traditional corporate culture.»
Kohl was
much more comfortable than Merkel with the language of German patriotism (the Prussian
tradition loves to obsess over guilt, and sees the language of German patriotism as being «tainted»).
I have spent time worshipping within both the evangelical and Episcopalian
traditions, and would argue that evangelicals have
much to learn from
more embodied - oriented
traditions.
With
more than a hint of exasperation, Scalia concludes: «One will search in vain the document we are supposed to be construing for text that provides the basis for the argument over these distinctions; and will find in our society's
tradition regarding abortion no hint that the distinctions are constitutionally relevant,
much less any indication how a constitutional argument about them ought to be resolved.
For 1000 years or
more, Roman Catholicism WAS Christianity in most of Europe, and pretty
much all of Protestantism has its roots in the Catholic faith
tradition.
My point is that the great
tradition is
much better and
much deeper than the
tradition of the
more or less neo-scholastic manuals.
There is so
much more to high church
traditions — it is so variegated and there is so
much more any sincere follower can do in those
traditions.
The tendency of contemporary evangelicals to appeal to
tradition to support conservative positions would be checked by Wesley's far
more selective use of
tradition, and
much greater openness to current evidence.
Even the greatest statement of the early Enlightenment's
tradition of toleration, John Locke's 1689 «Letter Concerning Toleration,» which is
much more subtle on this point, draws a distinction that's relevant today.
But they do not concern simply the relative lateness of the emergence of the empty tomb
tradition; they concern
much more Christ's approach to his Passion, the intention with which he confronted his supreme hour.
But they do not concern simply the relative lateness of the emergence of the empty tomb
tradition They concern
much more Christ's approach to his Passion, the intention with which he confronted his supreme hour.
Both Rahner and Holloway were attempting to synthesise the scholastic
tradition with modern philosophical insights, these latter being
much more established in Rahner's case - namely emerging from the Existentialist
tradition.
It is in sharp tension with
much in orthodox Christianity, but on many of the points of difference, it is
more biblical than the philosophical theological development of the
traditions under Greek influence.
The Reformed
tradition is
much broader and
more diverse than many of us realize, and since we've already featured the
more conservative Justin Taylor for «Ask a Calvinist...» I thought it was time to interview someone from the progressive end of the Reformed spectrum for our «Ask a...» series.
For that we need also the life - giving, positive aspect of
tradition that was
much closer and
more accessible to Hawthorne and Melville than it is to us.
The essential elements in the traditional understanding of
tradition were left intact by the Second Vatican Council but it was made a
more fluid reality to be defined as
much by the people of God as by the magisterium.
Also applicable to
much more than the plight of Catholic sisters is this devastating critique: «
Tradition has been abandoned, and the past is perceived as oppressive.
The Christian
tradition understands just cause in a
much more other - regarding manner.
Embodying the just war
tradition is about
much more than memorizing a list of criteria.
As an existing force, these
traditions, which have shaped the ethos of so
much in the United States, have never been
more than one
tradition among many.
And where switcher congregations are using denominational materials, they are
much more likely to report a strong sense of connection to the
tradition.
This
tradition is to protect the fellowship as
much or
more than the endivedual.
Rather than drawing attention to the distinctiveness of the Judeo - Christian
tradition, liberal civil religion is
much more likely to include arguments about basic human rights and common human problems.
Put simply, it is
much more difficult for Christians and Jews to have amicable interreligious relations with Muslims than with Hindus, Buddhists, or people in the Confucian
tradition.
Whereas Childs is a Presbyterian committed to reformulating the classical Calvinist doctrine of sola scriptura in response to the challenge of historical criticism, Barr's
more modernistic position, as we have seen, awards a
much smaller role to the Bible in the ascertainment of truth and a large role to post-biblical
tradition, which he often sees as a corrective and an improvement over the Bible.
Where, at the beginning of the novel, marriage has already occurred, love may well be sought outside marriage; the rendering of a love that both issues in marriage and develops and matures within it is
much less usual... The
more recent convention that «love» is the precondition not of marriage but of» sex» is a natural development of
tradition rather than a reaction against it.»
Still, the Reformed
tradition is
much more diverse than The Gospel Coalition and I need to learn
more about it.
But
more decisive is the fact that in American culture, shaped so
much by the Puritan
tradition, work is
more honored than leisure.
So it seems all the
more difficult to accept the Bible as authoritative just because somebody —
tradition or the early Church — says so, when in fact these somebodies did not know as
much about the Bible's history and background and diverse elements as we do today.
But this
tradition, found no earlier than Matthew's Gospel,
more than fifty years after the event, almost certainly stems from
much later apologetic, suggesting, as it does, that the Jews, unlike the disciples, were ready for the Resurrection even before it happened.
This collapse was accompanied, however, by the discovery that the New Testament is
much richer and
more diverse in its witness than
tradition has allowed, and this has enabled us to come to a fresh appreciation of the Easter message, as we shall later show.
The chances are that the Vedic text has been
much more correctly transmitted than has the text of ancient holy writ of the Hebrew - Christian
tradition, which came to us via the copyists and the printers.
Now chastened and somewhat
more aware of the transpolitical nature of ordination, I am learning belatedly (out of the countercultural
tradition from Polycarp to Menno Simons) some measure of political repentance, mostly in the form of silence, after sinning
much politically.
Today, however, it is being increasingly recognized that the
tradition of miracle stories in the gospels deserves
much more serious attention than either the older liberal or the earlier form - critical scholarship gave it.
We Jews should be strengthened in our identity by appreciating how
much our Torah and
tradition have partially influenced Christianity, and that many Christians now at long last appreciate that influence, and even want
more of it.
I've been doing a lot of reading on church history recently (for that book I'm writing... Close Your Church for Good), and it constantly amazes me how
much of what we do «in church» is a result of
tradition (so
much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted
more power or
more money.
But, in the courts and other public forums, the ACLU now has impressive competition, while the political sea change of November 1994 has created a circumstance
much more sympathetic to the public expression of arguments informed by religious
tradition.
These
traditions can be so
much more, and I will try to suggest a few ways to accomplish this in future posts.
If they could be so readily and completely transformed in the
tradition, how
much more must not less strongly individualistic forms of teaching have been transformed?
But if this can be said of the Gospels, it is
much more clearly true of the earlier
tradition upon which the Gospel writers depended.
tradition hard to break.the
tradition of marriage is older and
more meaningful than any other we know it crosses all religions and non religions, and races and cultures.it won't change easy.calling it something else for some people may make it easier to change.but what about those people who want that time tested
tradition for themselves for their own self worth.it is a civil right give it to them today.this issues has divided my community as
much as any other, but as we have fought to gain right after right, we have lost sight that all deserve the right of freedom of happiness.No gayness here, just can't fight the battle to keep someone down after being held down
Evangelicals in the various Holiness, Wesleyan, and Arminian
traditions are, one may suggest,
much closer to the Catholic understanding of the relationship between justification and sanctification than they are to the
more rigorous Lutheran and Calvinist champions of «justification by faith alone.»
Informed by contemporary experience of the apparent eclipse of mystery, by the sorrow and oppression in
much social existence, by the horrors of genocide, and by the modern threat of meaninglessness to the individual's existence, we now seem to be noticing
more explicitly than ever before the image of God's self - emptying, or kenosis, that has always been present in Christian
tradition.
A younger group is arising,
much more committed to the Church and its
traditions.
Much surely remains to be done so that the inestimable riches of the Catholic
tradition become
more visibly present in the day - to - day life of the Church.
In general, this is a concern
much more of process theologians, that is, of Christians influenced by Whitehead, than of the followers of Whitehead in other fields, such as philosophy, who may not be shaped by the biblical
tradition.
It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material
much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent
tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even
more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.
A little later, discussing the identification of secularity with the «sanctification of ordinary life,» he wonders whether the latter perhaps had
more benefits (even if it was «the camel's nose in the tent of enchantment») than Taylor acknowledges — and whether Taylor underestimates how
much it might owe to Smith's own Reformed
tradition.
Such cosmologies are almost always «vitalistic» in the sense of requiring auxiliary and somewhat ad hoc hypotheses to account for the apparent violation of the law of entropy in the impetus toward greater complexity manifested in the evolutionary process.6 Evolutionary cosmologies thus perpetuate a
much older
tradition of Romantic Naturphilosophie far
more than providing a fully contemporary philosophy of science or some sort of «scientifically - verified» philosophy.7