Sentences with phrase «not living tradition»

For them, tradition is not a living tradition, and an understanding of tradition as a common and personal experience of life in Christ comes under suspicion as too «liberal.»

But this is rhetoric, not living tradition.

Not exact matches

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.

«They value the tradition, but what they often tell me is that they were not learning as much about the Bible and how it relates to their life today.»

We have known for over 200 years that the bulk of the Bible's claims are nothing more than Jewish tradition and folklore and that the Jesus as represented in the NT is nothing like the real Jesus who lived.

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.

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.

You cant debate God... you cant use logic to explain God... You cant use your small finite mind to try and explain away an infinite God... Man is flesh and blood but man has a spirit and some things can only be received and revealed thru spirit... And what you do nt see is actually more real than what you can observe with your five senses... And BTW I did nt say religion i said God... Religion is man made tradition... God is real... develop a personal relationship with the one who created you and gave you life... God has a purpose for your life...

While this isn't intended as a rallying call for the masses to embrace Jesus, it's actually fantastic theology it speaks of the sort of living faith that perhaps Brand doesn't realise is perfectly possible within the Christian tradition.

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 there began a period of craving to understand the meaning of life, and since philosophy did not seem to offer the ultimate answers to such a quest, I finally decided to probe the Christian tradition more seriously than I had considered worthwhile before.

day to day life of a muslim revolves around these beliefs and traditiopns.as far as christianity is concerned or a christian is concerned he or she is just a christian on traditions and stories told in man - made bible and their life does not revolve around any true beliefs or traditions and they do not take them seriously as well.

My impression of these religious leaders was that they used tradition and their external «holy appearance» as a means of authority to simply govern people's lives and not truly lead them to God.

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.

As Jacques Dupuis put it, Vatican II affirmed positive elements not only in the personal lives of people of other faiths but in the religious traditions to which they belong.

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.

A hallmark of the Catholic tradition is that God's existence (though not His Trinitarian nature), the existence of the incorporeal soul (though not the nature of the after life and the beatific vision), the nature of the human person (though not the full truth about the indwelling of grace), and the natural law are all accessible to us without divine Revelation.

Yet, as Elliot Dorff points out, the apparent agreement on issues such as idolatry, killing innocent life, and sexual immorality belies deep interpretive differences, not only between but within religious traditions.

It may be available to those outside the fold of Christ (John 10:6) in ways we can not understand, as they live faithful and truthful lives... in the framework of the religious traditions which guide and inspire them.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

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.

But the priestly sacramental tradition knows that even deep dislocation can not empty life of the mystery of God, a mystery that requires us to engage in concrete action and sustained thought.

The Qur» an, which was revealed almost fourteen centuries ago, and the Traditions concerning the Prophet who lived that long ago exclusively in a desert society can not serve as explicit guides for every situation which might arise centuries later, and especially in the complex societies of the present day.

In the Hebrew - Christian tradition the presupposition is that the universe does contain satisfaction for man's highest desires, that those who hunger and thirst after righteousness are blessed and shall be filled, that there is living bread and water for the spirit, not, in a negative peace of renounced desire but in the positive achievement of triumphant personality, both here and in an eternal kingdom of souls.

It reflects the theology of those who thought of Jesus exclusively in apocalyptic terms, and were prepared not only to go through the tradition and substitute «the Son of Man» for his simple «I,» but also to insert appropriate quotations or paraphrases of their favorite apocalyptic texts in order to give his life its appropriate setting — as they assumed — and his teaching its proper interpretation.

They can understand how any claim to «God's word» is clothed in linguistic particularity and rhetoric requiring interpretation, and that every tradition requires a reinterpretation in order to transmit symbols from one generation to the next as living vehicles of meaning and not as museum artifacts.

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.

Finally, a tradition inevitably develops that tells the story of how these rules were first received, a story which roots them not in the common life of the people, but in the element of the divine.

But in this country there is not the sharp black - and - white contrast between Christians and pagans, largely, I believe, because the whole life of the country has been soaked for many centuries in the Christian tradition.

The Druzes of the Levant differ from the Sunnis of Egypt because of differing interpretations of the Qur» an and the Traditions of the Prophet, not because they live in different cultural or geographical environments.

A reasonable explanation is that usages of Kingdom of God characteristic of the teaching of Jesus and not of the early Church live on in the synoptic tradition.

In other chapters, Wuthnow examines further significant questions, such as who goes to church or not, why different religious traditions are gaining and losing members, faith and the Internet, recent trends in religious beliefs and spirituality, the role of families in faith formation, and generational differences when it comes to religion and public life.

For us tradition is on the way to becoming something we know about but do not live.

When a contemporary Christian confesses the death of God he is giving witness to the fact that the Christian tradition is no longer meaningful to him, that the Word is not present in its traditional form, and that God has died in the history in which he lives.

Moreover, it has almost changed its nature today because in human life it has widened so enormously, whereas the Church, being simply the teacher of the universal natural law and of apostolic tradition, can not do more than proclaim general principles.

Population, migration, production, development, health and medicine, family life, education — are not all these in the Muslim and Christian traditions common invitations to worship and prayer rather than secular sanctuaries from which the divine is excluded?

To be sure, it has often been argued that it does not really matter whether Jesus lived — that we have emerging in the Gospels and in the tradition of the church a certain portrait of him and only the portrait is important.

In an age in which we have became increasingly aware of other faiths and religious traditions in our own backyards and in other parts of the world, we can not develop our life - centered ethics and our life - centered understandings of God in isolation.

The unnamed virgin child becomes a tradition in Israel because the women with whom she chooses to spend her last days do not let her pass into oblivion; they establish a living memorial.

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 while I'm not sure I agree with the Distributist Review «s contention that this tradition «[remains] as vibrant as ever,» it's foolish to bet against its continued relevance or even resurgence in a world where much of political and economic life is emphatically not conducted as if people — or God — matter.

If your not a part of one, then everything you said applies to you also, and we should be living our life according to the Native American beliefs and traditions.

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.

But the two can not finally be kept apart, for Christian belief receives its peculiar stamp and structure from that living tradition in which Jesus Christ is acknowledged to be the defining center.

The living God of history is our true security, not some reflection of this God or some unchanging tradition.

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.

In every field of endeavor — in scientific inquiry, manners, family life, politics, and all the rest — man is not his own judge and master; he is «under orders,» he is answerable to principles of «propriety,» he is responsible for the preservation, improvement, and perpetuation of the «traditions of civility.»

To live from within a tradition is not the same thing as to be a traditionalist.