Sentences with phrase «new traditions by»

It helps to establish new traditions by including your children's wishes and getting the cooperation of extended family members.

The Flyers Fans also started what may be a new tradition by yelling «sucks» after each team was introduced.

Not exact matches

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.

I suppose coming just a few days before Christmas, a dispute over federal health transfers can become a new sort of Canadian holiday tradition given it has happened before with the December 2011 unilateral transfer decision announced by the federal government.

This debate, as old as Plato's Phaedrus, is kept alive by Page Meets Stage, a New York arts event where two poets from the two traditions square off against each other.

The Christ was an invention of the Council of Nicea, who chose to make sense out of the Christian tradition by selecting books for the new Bible that endorsed the concept of Christ.

According to The New Encyclopædia Britannica, the one called St.Augustine's «mind was the crucible in which the religion of the New Testament was most completely fused with the Platonic tradition of Greek philosophy; and it was also the means by which the product of this fusion was transmitted to the Christendoms of medieval Roman Catholicism and Renaissance Protestantism.»

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.

Especially encouraging is the renewed Christian urgency in reappropriating the Jewish shape of Christianity and the emergence of a new generation of Jewish intellectual leadership prepared to argue for a culture firmly secured by the Judeo - Christian tradition.

Fundamentalist Mormons say the apostles who'd been called by Taylor to perpetuate plural marriages later called new men to carry on the tradition.

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

The Guardian: Prejudices about Islam will be shaken by this show The hajj, subject of a new exhibition at the British Museum, shows that a respect for other faiths is central to Muslim tradition.

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.

Similarly, those who build on traditions typically do so by adjusting traditional teachings to new findings in history and the sciences.

In his stunning new book Law and Revolution: The Formation of the Western Legal Tradition (Harvard University Press, 1983), Harold J. Berman argues that the roots of modern universalistic principles of law, morality, science and scholarship derive from essentially theological insights which are now in peril of being lost by neglect.

Huffington Post: «Beyond the Robe»: New Generation of Buddhist Monks Embraces Science Recently, the Dalai Lama addressed a luncheon gathering at my home in Boston and announced a decision by the leaders of the monasteries to make the study of Western science part of the core curriculum required of all monastic scholars in the Gelug tradition.

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.»

The author finds that many of today's New Testament students are not predominantly the children of lifelong believers; not well - shaped by church traditions; not well - read in the Bible.

«For early Christianity Scripture is no longer just what is written, nor is it just tradition; it is the dynamic and divinely determined declaration of God which speaks of His whole rule and therefore of His destroying and new creating, and which reaches its climax in the revelation of Christ and the revelation of the Spirit by the risen Lord... The full revelation in Christ and the Spirit is more than what is written» (TDNT I: 761).

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

Nevertheless, the modern artist, by inverting or reversing our mythical traditions, has disclosed a totally immanent mode of existence banished even from the memory of transcendence, and created a comprehensive vision of a new and total nothingness which Blake named as Ulro, or Hell.

The following traditions are taken from The History of al - Tabari, Volume 1 — General Introduction and from the Creation to the Flood (translated by Franz Rosenthal, State University of New York Press (SUNY), Albany 1989), pp. 187 - 193.

It goes on to highlight «the difficulty of bringing together the perception of challenge with a new thinking (not just socio - economic) that could better describe, in a Christian fashion, the congruence of new facts with the language and syntheses already given by the tradition -LSB-...] Decisive is the recognition, whether positive or negative, of technology.

(Jude, vs. 20) One does not mean by this that other elements of the original tradition are not present in the New Testament's thought of holiness.

An immediate objection to the suggestion of a new idea of God will doubtless be that the term God as defined by usage properly means the God of the religious tradition.

«In time we will rediscover prayer as the invisible centre and foundation of culture... and from that centre will be born a new civilization... a Christendom, but distinguished from the old Christendom not least by the fact that it will be shaped by many religious traditions.»

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

Perhaps the Lord's Supper should receive its strongest emphasis at this season rather than at Easter when, by tradition, new members take their first Communion.

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).

Unfettered by older Pentecostal history and traditions, these new sects attract experience - hungry charismatics who long for fresh spiritual encounters and who often mistrust institutional church ties.

In his book on Whitehead, Process Philosophy, and Education, Robert Brumbaugh takes up the Whiteheadian challenge and in so doing sees himself working «in the tradition of Platonic metaphysics that includes the new emphasis on the concrete introduced by process thought» (WPP 2).

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.

They were presented as traditional truths in new garb, and the traditions out of which they developed have been clearly understood by most as being religious.

Many people suggest that this new context renders the just war tradition obsolete: its restraints are unsuited for the demands of combat characterized by evasion and small - scale fighting in civilian terrain.

For example, one might suggest that if the creative inputs follow that broad theological / ontological structure of the Christian faith, integrate the key role models of their faith in the new structure and their inputs can be shown to be informed directly or indirectly by their own «conservative» tradition and the text, the Bible, they could be understood to be in line with Christianity.

For all the new European inhabitants of America the Christian and biblical tradition provided images and symbols with which to interpret the enormous hopes and fears aroused in them by their new situation, as I have already suggested in using the terms «paradise» and «wilderness.»

Perhaps the revitalization of our religious traditions will come from new efforts to live them as experienced realities, rather than objects of thought, by those who find them meaningful, whatever their own origins may be.

Since the Syriac fathers see the old order of sacrifices as having lost its former value, it is curious how firmly both Aphrahat and Ephrem held a tradition which is strange to the New Testament, namely, that Christ as High Priest «according to the order of Melchizedek», actually received the Aaronic priesthood by unbroken succession of imposition of hands through John the Baptist, who was of priestly family; when the former priesthood was repudiated, the power continued in Christ and he passed it on to the Apostles.

This oral tradition was supposed to have been inspired on Mt. Sinai together with the written law, though it often actually adjusted the requirements of the ancient laws to new circumstances and customs by rather free interpretations.

Inspired by the New Testament's vision of human community, they argued that Christianity is a fundamentally social movement, and the job of theology is to purify the Christian tradition of its interest in heaven above.

Women are speaking with a new voice, a courageous voice which challenges many traditional assumptions — the most important is the challenge to the notion that women are required, by tradition and by the biblical heritage, to submit to all forms of inhuman treatment.

Tradition has assumed a new significance for Protestants in a period dominated by the historical understanding of human life.

Marty's new book is a resource for people of conviction who want to be good citizens in a pluralistic society: «You want to do the right thing by your God, your tradition, your country, the public order, the law and the courts, and your fellow citizens.

Any society in history will need structures which balance enhancement of freedom and self - determination with checks on it by long - established legal and moral traditions of keeping power in the service of order and mutual responsibility, as well as creation of new structures of public morality.

This has been encouraged by our knowledge of the different sources of the Bible, by the development of form criticism and its insights and speculations into the early stages of the formation of the Gospels, by questions about the «original» intent of passages before they were set in their present literary context, by questions of «what really happened», and by the attempt to unravel diverse strands of tradition in both Old and New Testaments.

Both a new, regional survey by an Ohio University scholar and a nationwide poll conducted in 1997 by the association determined that UUs found a philosophical - ethical home in the socially liberal, creedless, gender - inclusive denomination after rejecting the teachings and practices of their previous religious traditions.

Jonathan Edwards is interesting for contemporary theologians because he developed a balance of brilliant intellectual honesty, fidelity to the biblical traditions, and an openness to new insight brought by personal experience.

Jim was disturbed to see the emasculation of this tradition, particularly by virulent secularists who promoted a new form of sectarianism and anti-Catholic attitudes.

We continue to live in a complicated world that contains a multiplicity of expriences; one that demands that we seek out new answers by informing religions traditions with innovative insights that speak to our own lives.

Critical scholarship — not only historical critical scholarship, but also newer approaches to the Bible using critical theory — has pressed our understanding of the texts and traditions of ancient Christianity to the point where organized Christianity, if it were to be guided by such work, would have to begin to rethink some of its basic theological commitments.