Sentences with phrase «on history and tradition»

The process and materials tap into Olivas» desires to inform himself on the history and tradition of the quinceañera process, how it speaks to the ongoing progression or regression of gender roles, and the myth of machismo.

The mirror effects of the black and white series Flowers in the mirror and the Moon in the water, the installation 1000 Chinese strangers — which consists of nearly one thousand photo booth portraits of Chinese workers at the time of Mao (1949 - 70)-- and the series of old image montages Where have all the flowers gone testify to the artist's reflections on history and tradition.

Macdonald's reflections on the history and tradition of falconry (largely a male endeavor) round out the narrative.

While in Los Angeles, Trouton presented a series of mixed media works on canvas based on the history and traditions of women in Northern Ireland.

Not exact matches

University of Notre Dame students become part of a storied history, where carrying on school traditions is a built - in part of the experience: Pep rallies, homemade - boat races, and masses at chapel are among the activities available during students» four years on campus.

Wood rightly devotes much attention to nineteenth - century speculation about racial origins, which rested on the Scottish Enlightenment's «conjectural history»; yet Henry Home, Lord Kames, a key figure in the tradition on which Wood focuses, and hardly an obscure one, appears here as «Lord Henry Homer Kames» and «Lord Henry Holmer Kames.»

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

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

The confusion on the Assembly floor in Vancouver reflected the fact that Christians have not been enabled to think theologically about the religious faith of their neighbors, as believing and praying (or meditating) people with a spiritual history and tradition of their own.

In this pioneer form - critical work the first attempt was made to write a history of the synoptic tradition and to isolate the influences at work in and on that tradition as it changed and developed.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?

Unlike the authors of Habits, who give the impression that individualism simply leaves people without communities of memory, MacIntyre correctly perceives that everyone lives within these communities, if only because our personal narratives always depend on a sense of history and tradition.

All I am saying, is that historically the church, like most churches, have an infinitely longer tradition, goal and history of positive spiritual guidance and positive impacts on the world than they have negative.

Insisting on the cultural importance of «stigmatized knowledge,» he looks at the history of this tradition, going back to the Order of Illuminists founded in 1776 by Bavarian law professor Adam Weishaupt to free mankind «from all established religious and political authority.»

[50] Christian theology of religions, on the other hand, «studies the various traditions in the context of the history of salvation and in their relationship to the mystery of Jesus Christ and the Christian Church.»

... and will use anything we can get our hands on to justify them: little pieces of scripture, history, guilt, tradition, privilege, money, politics,...

He also displays a passion for social justice (which he explores in reflections on Birmingham, Alabama) and a deep respect for the wide sweep of Christian history and traditions.

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.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

While most intellectual historians agree in ranking Russell among the giants of this century, and even accord him a place of honor in the entire 2500 - year history of the Western philosophical tradition, the judgment is still not in on Whitehead's role and place in that history.

Flat, blank facades on buildings conceived as commodities — or just oddities — rather than works of civic art; flat modernist pictorial abstractions; the flattening of cultural history into pseudo-history packaged as what Henry dismissed as «applied sociology» — all spoke to him of something far more ominous, the abasement of man and the crude negation of his proper relationship to nature as embodied in the great tradition.

On the other hand, Hartshorne's approach to the history of philosophy was less a history of traditions and persons than a history of ideas.

Gerber named its 2018 Spokesbaby on Wednesday and aside from maintaining the long - standing tradition of being adorable, Lucas Warren is also making history for being the first spokesbaby with Down syndrome.

My undergraduate degree is in religion, with a focus on the history of Christian theology, so I'm probably more aware than most people how things that were never in the Bible became tradition, and then became dogma.

Higher criticism includes an analysis of the literary genre of the text, its historical background, the history of the oral tradition behind the text, and the cultural and psychological factors at work on the author and editor (or editors) of the text.

In a well - told sketch of our economic and political history, Levin outlines the ways in which our progressive tradition responded to the fragmentation brought on by rapid industrialization and mass immigration in the late nineteenth century.

Christianity is based not simply on experience, tradition, inherited wisdom, and reason, but on God's self - disclosure in history.

It was, as a matter of fact, the impact of the Judaeo - Christian tradition on Western civilization that is chiefly responsible for the awareness so prevalent among us today that history presses forward toward novel achievements, that the future is open and full of promise, that man is a free creature whose own decisions and deeds enter into the shaping of tomorrow's world.

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.

Writing of men in an old section of the South that he knew so well Wolfe writes: «He is not a colonist, a settler, a transplanted European; during his three centuries there in the wilderness he has become native to the immense and lonely land that he inhabits; during those three centuries he has taken on the sinew and the color of that earth, he has acquired a character, a tradition, a history of his own..

He holds simultaneously that existing democratic ideas, traditions, and institutions were often championed in actual history by those who were non-Christians or even anti-Christian; and yet that, in building better than they knew, such persons were often generating in human temporal life constructs whose foundations were not only consistent with Jewish and Christian convictions about the realities of ethical and political life, but in a sense dependent on them.

We can appeal to the work of Bultmann and Jeremias on the history of the tradition; we can appeal to the recent work on the theology of the synoptic evangelists and their tradition; and, as we shall see in our work below, the acceptance of this hypothesis as a working hypothesis is validated over and over again by the results achieved in individual instances.

On the other hand, if you do not accept these qualities of history and are free to transcend the limitations of tradition and disregard the counsels of ancient wisdom, your social inventiveness is limited, if it is limited at all, by nothing but elemental common sense and common prudence.

In regard to the actual formulation of the criterion we have attempted, it should be noted that we are still insisting on the importance of establishing a history of the tradition and of restricting ourselves to the earliest stratum of that tradition; in our view, material dependent upon other material already present in the tradition is necessarily a product of the Church.

In our earlier mention of the work of Jeremias on the parables we pointed out that one of the reasons for its success is that he achieves a history of the parabolic tradition; he is able to show how the parabolic tradition reached its present form and what that tradition was like in its earlier and earliest forms.

None of us are so untouched by the biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them by the impact of biblical faith and doctrinal traditions on our culture and language.

«Perhaps some people think the nonviolent tradition exists only among folks who wear Gandhi buttons on their lapels and have some history with the Left; they don't think a bunch of white - bread eaters with Bible College bumper stickers could be «real» satyagrahis.

All the great literate traditions have taken certain books as formative of their deepest beliefs and have read them, commented on them, and understood them in changing ways over their entire history.

«47 And third, it is through this work of reinterpreting its own traditions that Israel as a community develops a historical consciousness, thereby becoming a historical reality, if it is true, as critical scholarship suggests, that Israel did not exist as a unified entity until the amphictyonic period after the settlement of Canaan, then we can say that «by elaborating this history as a living tradition, Israel projected itself into the past as a single people, to whom occurred, as to an indivisible totality, the deliverance from Egypt, the revelation on Sinai, the wandering in the desert, the gift of the Promised Land.

A theology of interfaith cooperation lives honestly alongside your theology of salvation and evangelism, but also asks what in your Christian faith — your relationships to Jesus, your understanding of the Bible, your knowledge of Christian history and tradition — speaks to why you might work together with people of other faiths on issues of common concern.

My own sense is that the true vitality lies with congregations that are able to take the contemporary interest in spiritual life and growth seriously and yet are able to draw on the riches of Christian tradition and history to do so.

However, we also need to note here that according to certain traditions existing in India, St. Thomas, on his way to India, embarked at Basra, (William Yong, Handbook of Source Materials for Students of Church History Madras, The Senate of Serampore College and C.L.S, 1969, pp 26 - 27.)

Past history is for him something dead and done with, something which does not vitally affect us, something which exists only in the memory, which is dependent on tradition and all its hazards, and which is therefore subject to criticism and essentially relative.

Christians, on the whole, have little sense of history and are unaware of the sources of the tradition from which they come.

He, more than anyone else in Christian history, dug back very deep into the Old Testament Sabbath day tradition with all of its restrictions, its admonitions to rest, and, taking them out of the Jewish tradition, he dropped them down on the Christian Sunday.

History based on a social - kerygmatic interpretation of data covers the early and mid-20th-century methods known by the Germanic phrases «form criticism,» «tradition criticism» and «redaction criticism.»

The justification of that interpretation is that it makes sense of the traditions about him, that it is true to the living experience of his presence and power, that it illuminates the whole field of history, and that it throws light on all nature and life.

When the Anglican patristic scholar and Church historian Trevor Jalland concluded his Bampton Lectures at Oxford in 1942 (published in 1944 as The Church and the Papacy: A Historical Study), he spoke of the Roman Church as having «in its long and remarkable history a supernatural grandeur which no mere secular institution has ever attained in equal measure,» and went on to refer to «its strange, almost mystical, faithfulness to type, its marked degree of changelessness, its steadfast clinging to tradition and to precedent.»

We believe that changing the club's name will break with 109 years of history and tradition and are calling for proper consultation with supporters on any change to the club's identity.