Sentences with phrase «of the tradition in»

Many of the great Liberal Protestant teachers of the tradition in the last generation have become disillusioned by the loss of their cherished conceptions of critical inquiry, courtesy, and academic standards.

The return of this tradition in recent years, perhaps best described as neo-Soviet, is the best proof that little else is left alive in Russia.

The Project brings together scholars, judges, and journalists for roundtable discussions on topics such as the American religious tradition and the role of tradition in law and politics.

Last week in New York, the St. John's Center for Law and Religion launched the Tradition Project, a three - year research program on the place of tradition in contemporary life.

One finds the antecedents of this tradition in early stages of discussion of Darwinian evolution.

Writing in the Journal of Religious Ethics, they make clear enough, as it used to be said, where they are coming from: «Just war theory is properly understood as an expression of a tradition in Christian political thought that can broadly be described as Augustinian.

His predominant theme is the rise of a liberal model of civilisation which he traces from Protestantism, with its «rejection of the normative significance of tradition in the field of Christian dogma» (p. 6), followed by the Enlightenment, which placed an absolute value on the individual.

While Lincoln, like Madison, understand the political significance of reverence for our founders he also understood the hostility to tradition inherent in modernity's iconoclastic premises, not to mention the ambiguous status of tradition in a nation forged from revolution and an extraordinary measure of political philosophy.

In these ways an authentic reappropriation is the direct opposite of the nostalgic, sentimental, and uncritical presentation of tradition in the mass media.

The delineation of tradition in every chapter of this book has been critical.

As it advanced, it made «finer and finer distinctions between layers of tradition in the Gospels, beneath which the real object of faith — the figure [Gestalt] of Jesus — became increasingly obscured and blurred.»

Thus we find examples of the just war tradition in theorists of the law of nations and in positive international law; we have a form of this tradition in modern military codes, rules of engagement, and praxis; and two of the most important theorists of just war over the past forty years have been the Protestant theologian Paul Ramsey and the political philosopher Michael Walzer.

What do you see as the place of tradition in that task?

Whatever else may be legendary, one thing is certain that the author of the Acts of Judas Thomas was fully aware of a tradition in Edessa of St. Thomas's work in the kingdom of Gundaphorus in north west India.

-- we may be in a position to rethink the basic things of our tradition in such a way as to discover that through which we may address our age with fresh insight and conviction.

My using a part of your tradition in my own shouldn't impact you any more than a gay marriage should impact a het «eros «xual one.

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.

Jeremy i agree with what you have written many of the traditions in the church have come from pagan beliefs.I thought some of the comments were judgemental of others especially towards those who are pagan.There response was respectful we can learn alot about having a good attitude towards others and responding to others kindly.I think using scripture in a legalistic way is no different than what the pharisees did to Jesus in his day and he disarmed them by rebuking them saying you without sin cast the first stone.regards brentnz

The quite different understanding of tradition in process - relational thought is analogous to its understanding of the self.

Edward Shils has been critical of Weber's insufficient attention to the role of tradition in both hurch and sect types, Tradition (Chicago: University of Chicago Press,

Though this is from the Mishnah, which was written after the time of Jesus, certainly some of the traditions in it were from the Second Temple Era.

In the beginning is the stream of tradition in which we live and move.

Let us look at the part of the tradition in which the process of change was under least control because there was little, if any, actual memory by which to check it — the tradition concerning Jesus» birth.

Most of the New Testament can be viewed as interpretations and re-interpretations of the tradition in the light of new situations faced on the mission fields of a vigorous and growing Church.

I, personally, am thrilled that you are a follower of Jesus who has found a way to continue to practice some of your traditions in conjunction with Christ.

The effect was not solely one of destruction: Freud's aim was to complete the transition to modernity by reintegrating the broken fragments of tradition in a comprehensive psychological myth, with himself at the center.

At any rate it should by now be obvious that this norm is both formal and material, and that it is central to the Biblical witness to the reality of» God as well as to the uses of tradition in the Bible.

More importantly, if the Church (or, for that matter, individual Christians) gives up the transcendent core of the tradition in order to placate this or that alleged spirit of the times, what is given up is the most precious truth that has been entrusted to the Church's care — the truth about the redemption of men through God's coming into the world in Christ.

The pastor's story also suggests something about the paradoxes of tradition in American culture.

Taylor's attention to the «inescapable frameworks» that define our identity will remind many readers of Alasdair MacIntyre's emphasis on the role of traditions in the moral life in After Virtue (1981) and, recently, in Whose Justice?

In addressing the primary question, I suspect that the context of dialogue would make it possible for people to become heirs of both traditions in selective ways.

Such a dialogue requires Christian theologians to advance an apologetic which will argue for the truth and goodness of their traditions in language that is intelligible within a broader culture.

The first thing he would do is to promote the teaching of elements of the tradition in schools.

If ever there was a homogeneous version of this tradition in national life; if ever, after legal disestablishment, a faith was re-established in the popular ethos; if ever there was agreement on biblical authority, on God, Jesus, heaven and hell and the true, the beautiful and the good, then it was in the high years of what one of my book titles terms the Protestant Righteous Empire.

In the classical approaches of the past as well as in the continuation of those traditions in present times, philosophy has taken a prominent place as the science most congenial to theological enterprise.

It is my present intention to turn next to an investigation of the formation of these traditions in general, using the methodology and insights developed here in the work of the apocalyptic Son of man tradition in particular.

Since my approach to worship betrays a dependence on early church tradition, it is incumbent upon me to defend my use of tradition in relationship to the Scripture.

Nor is there music like that of Sister Marie Keyrouz, a Lebanese nun who has begun singing the chants of her tradition in an appealing, «secular» style that utilizes colorful instrumental accompaniments.

What some call the role of tradition in the formation of the Bible I prefer to describe as the gracious gift of God in sovereign control of human affairs so as to result in the Bible - the Word of God written.

Reacting against what he sees as MacIntyre's too free - floating conception of tradition in Whose Justice?

In this doctrine I not only follow James, Whitehead, and von Wright, but also rejoin the ancient Buddhist tradition as well as one of the traditions in Islam.

The ability, in faithfulness to one's heritage, to display the universal relevance of the wisdom of all traditions in a coherent way has a certain relative advantage once the aim at universal relevance is thought through in a pluralistic context.

Indeed, given the roots of this tradition in pietist and revivalist movements, it is characteristic in this ethos to invest high energy not only in communal worship but also in Bible study and prayer in intimate small - group settings in which students» individual piety may be nurtured and formed.

Christian poets throughout the ages have helped people to participate imaginatively in Christian language — in other words, have helped them to hear the word of God — by placing the imagistic language of the tradition in fresh contexts so that the dead metaphors may become alive once more.

Perhaps also details were added and varied in the pre-Markan stage of the tradition in accordance with the allegorizing in the Church now to be found in Mark 4.13 - 20 par., but this does not seem likely.

These sayings have recently been the subject of an intensive discussion in German by a group of scholars who are all experts in the techniques of form criticism and of enquiry into the history of a tradition in which sayings are set.

While I would insist that «God» expresses a concept and is not only a proper name within a certain historical tradition, I believe that Hartshorne pays insufficient attention to the force of that tradition in shaping Anselm's meditation.

The term as a title applied to these individuals can hardly originate earlier than the latter part of the ninth century, and much more likely reflects the development of tradition in the eighth or seventh century.

In particular, attention is called to the free development of the tradition in the Enoch saga, once Enoch is identified as Son of man by reason of the interpretation of his translation in terms of Ezek.

The persistence of the tradition in spite of this fact is a point in its favor.