Sentences with phrase «of sacred»

«The voting booth is not some sort of sacred cow that you can't talk about.

In primitive man, sheer power may well have been dominant in his conception of the meaning of the sacred.

Here we must recall the definition of a sacred book with which we began.

The liturgical scholarship of the past hundred years has uncovered some fascinating insights into the rites used in the early Church but these indications are often incidental to the principal concern of the Fathers, which was to affirm that the Eucharist was the perfect sacrifice prophesied by Malachi, to emphasise the awesome mystery of the sacred action, and to exhort the faithful to approach it with a clear conscience.

It means that Jesus elevates the relationship between a man and a woman in the order of creation, making it into a flesh and blood living symbol of His love for His Church, «a sign of a sacred thing.»

It is abundantly evident from the reading of the previous chapters on the sacred books of the various peoples of the world that the definition of a sacred book is not a hard and fast one.

This fundamental misinterpretation and misguided perception of the music of the sacred liturgy that is leading us down the path towards ever more fashionable styles of music being introduced to the Eucharist.

St. Thomas Aquinas defines a sacrament as: «The sign of a sacred thing in so far as it sanctifies people» — «Signum rei sacrae in quantum est sanctificans homines» (ST.III, q. 60, a. 2).

In celebration of the 400th Anniversary of the King James Bible, Crossway Publishing commissioned and published The Four Holy Gospels, featuring Makoto's illuminations of the sacred texts.

So today I am more comfortable talking about the experience of the sacred that!

Its history predates Christ on earth: the chanting of sacred Scripture is a tradition we have inherited from the Jews.

Theologians are recognizing the need for a wider conceptuality which frees theology from the ghetto of sacred history and places it within the whole sweep of human and natural history.

«Pick up thy cross and follow me» means to also be willing to accept the consequences of sacred «cow tipping».

But these are not a part of the sacred scriptures.

Not many religions can boast of sacred scriptures that provide support....

This reality makes us aware that every narrow definition of Christian doctrinal certainty will finally have to be abandoned; every claim by any branch of the Christian church to be the true church or the only church will ultimately have to be sacrificed; every doctrine of infallibility — whether of the papacy, or of the Scriptures, or of any sacred tradition, or of any individual experience — will inevitably have to be forgotten.

Instead of dividing the complex activity of a congregation into categories of sacred behavior and secular baggage, this approach sees God's meaning as fully available only to members who perceive the entirety of social links that make their group whole.

There are, however, situations like Native American communities where the notion of sacred canopy is appropriate.

Indeed, there is found in one of the sacred law books this statement in effect: «If within this book there are found contradictory statements they are both to be taken as true.»

Most people up until modern times — and here the exceptions are often intellectuals in university communities — have had an explicit sense of some «other dimension,» a sense of the sacred, the divine, the numinous, or what we shall call, in a general way, mystery.

The castrato was mutilated for the rest of his life for the sake of sacred music.

Berenson (1990) suggests that «spirituality, as opposed to religion, connotes a direct, personal experience of the sacred unmediated by particular belief systems prescribed by dogma or by hierarchical structures of priests, ministers, rabbis, or gurus» (p. 304).

When this was done, copies were sent to various quarters of the world and all other copies were ordered to be burned, thus insuring the correctness of all the extant copies of the sacred book.

Those of the twice - born castes were to begin early the study of the Vedas, which meant to live in the home of a teacher and serve him while learning the wisdom of the sacred texts.

Certainly it assumed definitive form more quickly after Mohammed's death than did any other of the sacred literatures after the passing of the founder of any of the other religions.

And, if I saw someone, having this kind of discussion with the TSA, (not fighting necessarily), I would still be concerned, regardless of any kind of sacred religious views or not.

The reading of the sacred text [AA.

The Song properly belongs in a canon of sacred literature from a people who were able to look at all the gifts of a rich creation with gratitude to the Giver and joy in the gift.

Any anthology which presents only the high and noble points of a sacred literature really misrepresents that literature, for it is not all by any means of equal beauty or interest or of equal moral or religious insight.

Here the thriving community of Judaism was sufficiently vigorous to attract proselytes; and in this century the Greek - speaking community of Judaism began the translation of its sacred writings from Hebrew (by some forgotten and by others never known).28 The details are obscure, but the central fact is not in question.

If all the books which are comprised within these two classes of sacred literature were to be brought together in a single collection, as has nowhere yet been done, they would fill many thousands of pages.

How could he, grandson of the harem and its nefarious political influences, have regarded the plea of the peasants as other than an infringement of his sacred rights?

He who in faith shall persevere in listening to the recital of this sacred book shall obtain long life, great renown and the way to heaven.»

Everyone has their own idea of the sacred, and we encourage that.

Whatever his view of God at the time of his early death, Camus understood the attraction of the sacred — and in more than mere intellectual recognition.

Oral performance provided immediate access to the spirit of God; true worship depended on the release of Yahweh's spirit, which was achieved by the oral interpretation of sacred texts.

What historical criticism can give us concerning the events of sacred history mirrored in the Bible is a knowledge of probability, not certainty.

We must form the kind of communities that encourage people to identify, name and share their own experiences of the sacred.

Whether it involves a memorial in Little Rock, Arkansas, to a victim of the Trail of Tears, the Hawaiian tradition of pono (righteousness and balance), California New Age groups borrowing Indian rituals or New Mexico tribes arguing for the return of their sacred sites, the story of regional religious culture has to acknowledge these rich (and often contentious) roots.

Consensus of this sort might even evoke a conversation about methods of interpretation of sacred texts.

In addition to his sense of the sacred, Camus's sense of the limits of human reason and justice is worthy of serious attention for its incipient natural law approach combined with a sober prudence about how far even the best human intentions can be trusted.

To do this, we need to go beyond authorial motivation to theological relation Moreover, it is neither the faith of Jesus (as in Ebeling) nor the Christ of faith (as in Bultmann and Tillich) but the Jesus Christ of sacred history that is our ultimate norm in faith and conduct.

We need translations of sacred texts that are ecumenical, interfaith and truly inclusive.

This dimension of the sacred and witness to Jesus as Savior and God is just so integral to life.

This approach, which is associated with Karl Barth, Jacques Ellul, and Wilhelm Vischer, among others, and which also has certain affinities with the confessional stances of Gerhard van Rad and Brevard Childs, seeks to supplement the historical - critical method by theological exegesis in which the innermost intentions of the author are related to the center and culmination of sacred history mirrored in the Bible, namely, the advent of Jesus Christ.

Performance of sacred stories and subsequent oral interpretations made the faith of Judaism accessible to outsiders and helped to assimilate pagans into the communities of worship.

The battle over the Bible is a struggle for a lexicon to speak of the sacred.

I have a similar way of framing the great question of the West: Will we live as if the authority of the sacred posed the greatest threat to human freedom — or as if God's Word provided the soundest, most trustworthy basis for freedom?

If there is one emphasis of the Seminar that appears to be unique within NT scholarship, it is perhaps our judgment that Jesus was not an apocalyptic firebrand, but more a teacher of sacred wisdom within the traditions of ancient Israel.

Catholic art, along with the rich tradition of sacred music, continues to speak to people of differing cultural and religious backgrounds.