Sentences with phrase «on human tradition»

Through reviews, articles and discussions, we want to spark intellectual thought, spiritual growth and a desire to follow the command of Colossians 2:8: «See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.»

Colossians 2:8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

@ lionlylamb: per rightly dividing the word... the video below is what Paul was talking about (focusing on Christ), not philosophical abstractions... «See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.»

Col 2:8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

«See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.»

If you are trying to convince those who are believers that they should not believe, your efforts are futile since we know not to let anyone take us captive through hollow and deceptive philosophy which depends on human tradition and the basic principles of this world rather than on Christ.

Not exact matches

Eve Tushnet has written beautifully on a vision of friendship for gay Catholics, encouraging them to recover a fundamental aspect of the Catholic tradition of human ecology that has been missing in modern times.

Political Life and Human Dignity Mary Ann Glendon («The Bearable Lightness of Dignity,» May) is right on target in noting that within the Christian tradition, dignity has a twofold meaning: «In its ontological sense it is a given attribute of the person, while, in its moral sense, it is a call to an end to be gradually realized.»

As Mary Ann Glendon explains, the human - rights tradition is founded on «human dignity» and cognate liberal terms.

The Catholic tradition — even the wise Pope Benedict — still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.

Marriage is a source of proles — children who carry on the family name and tradition, perpetuate the human species, and fill God's Church with the next generation of saints.

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.

In this way of conceiving evangelicalism the issues may be focused on questions of anthropology where the basic starting point is an Augustinian tradition of human inability (the «bondage of the will») leading as a necessary consequence to the classic Reformation articulations of election and predestination.

A bright young student raised in a tradition of conservative Evangelical pietism, Mouw recalls that his pastors «often viewed the intellectual life against the background of a cosmic spiritual battle in which the human intellect, especially as it aligns itself with the cause of the academy, is inevitably on the wrong side of the struggle.»

Given the enormous evils that have been inflicted on human beings and on the planet by those who have understood themselves to be followers of Jesus, is it not a mistake to continue this 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.»

There are two aspects to the Sunnah: legislation given by the Prophet on matters not specifically detailed in the Qur» an, and traditions based on the actions and utterances of Muhammad as a human being.

Knowledge which depends on human experience and traditions related to the Prophet concerning such matters are not the basis for Islamic legislation.

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

Some Traditions speak of Angels who guard Hell, some who guard Paradise, some who ask dead people about their beliefs, and some who record all of a man s actions; there is also an Angel who will blow the trumpet to awaken all human beings on the Day of Judgment.

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendencOn the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendencon in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

This is also seen in the difference between those who see Jesus as in some way embodying a universal principle, as is the case of theologians in the tradition of Schleiermacher, and those, like the great Swiss theologian Karl Barth, who stressed that humans can in no way sit in judgment on God's revelation.

It is instructive to see how deeply Gregory intuited much of the interpersonal analysis that was later to be developed in the modern behaviorist tradition of vector analysis by G. Homans, R. Carson, T. Leary, J. Thibaut, and H. Kelley.17 According to this modern behaviorist analysis, human interaction patterns can be graphed on the vectors of two poles: a horizontal emotive axis that registers resistance versus affection, and a vertical pole that registers superordination and subordination, or relative power or influence in relationships.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

This was always our objection to earlier forms of Roman Catholicism - we must not add human traditions to the scriptural revelation as if they were binding on the church.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

Now that I am back home in New York, I try not to insist on a particular human lifestyle or language or tradition, all of which can go rotten as they become useless or out - of - date.

In this regard, these traditions have more in common with each other than with secular humanists who seek to justify human rights on the basis of reason alone.

«Through our church here, we carry on the tradition like fellowship groups for the elderly... we also have a debt advice service... we also work with victims of human trafficking.»

On the contrary, there are standards of right and wrong within Christian tradition concerning human sexuality, based in human nature and biblical revelation, which are acceptable to homosexual and heterosexual alike, and which can form the moral basis of public policy.

In building long - distance devotion to human rights we need not and should not draw primarily on the secular Enlightenment of the 18th century, which has so often been hostile to the biblical tradition.

Nevertheless, the classical humanistic tradition, with its emphasis on the common distinctive qualities of man, provides stronger support for the democratic ideal of human equality than does evolutionary naturalism, with its concern for the continuity of man with the lower forms of life.

On numerous occasions the Roman Catholic philosopher Yves Simon spoke of the need in our modern world to maintain both the Augustinian and Thomistic streams of the common tradition in the midst of a society that sees in authority only a sign of human failure.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

What we see in the Syrian tradition is a Christianity which in its understanding of human nature was eager to preserve the freedom of the human being and a certain degree of self - reliance, thereby laying strong emphasis on ethical power and the sense of responsibility.

On balance, Berger's theoretical perspective has provided a modern apologetic for the value of religion, arguing not from theological tradition but from the secular premises of social science that humans can not live by the bread of everyday reality alone.

Another point about the common tradition that requires note if we are to make progress toward sorting out the relation between authority and office is that, within it, authority is a term that is applied in a proper sense only to persons, either the divine Persons of the Trinity or human persons who act on God's behalf.

Daniel, which influenced them all, was itself influenced by Zoroastrian teaching on the Last Judgment, the battle between good and evil in which humans and angels participate, the punishment of evildoers by fire, elements not present elsewhere in Old Testament tradition.

On the positive side, I am sure you are right that Catholicism goes beyond all other religious traditions, Christian and non-Christian, in the dignity it confers on matter and the human body; on the negative, we must indeed get rid of «infinitely contrary poles of existence» and the successive swapping of abstract forms by parcels of intrinsically featureless matteOn the positive side, I am sure you are right that Catholicism goes beyond all other religious traditions, Christian and non-Christian, in the dignity it confers on matter and the human body; on the negative, we must indeed get rid of «infinitely contrary poles of existence» and the successive swapping of abstract forms by parcels of intrinsically featureless matteon matter and the human body; on the negative, we must indeed get rid of «infinitely contrary poles of existence» and the successive swapping of abstract forms by parcels of intrinsically featureless matteon the negative, we must indeed get rid of «infinitely contrary poles of existence» and the successive swapping of abstract forms by parcels of intrinsically featureless matter.

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.

The human potentials movement needs the emphasis of the Hebrew - Christian tradition (and of Freud) on man's powerful tendencies to resist, block, and distort the growth drive.

It will not be based on any one race or ethnic tradition, as religion was in the pre-Axial age; it must arise from and involve the whole human race.

Others were restored by Rabbi Akiba.35 Besides the manifest intent of providing a rationalization for the exegetical program of the rabbinic scholars, this tradition also reflects awareness of the problem of forgetfulness of those very questions and their answers on which full human life depends, and the continual need, by means of exegesis, to seek their recovery for contemporary life.

The opening of the document clearly indicates that the demand for human freedom in society expressed in part through constitutional limits on government prompted the council fathers to return to the Catholic Church's treasury of sacred tradition.

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.

Confucianism has a perfect ethical system based on the five human relations; it teaches that man should faithfully search for reason for human actions and should refine and control himself; should carry on his ancestral traditions and teach them to succeeding generations; should die to preserve his virtue; and should be just without partiality.

lol, yes clay i am an atheist... i created the sun whorshipping thing to have argument against religion from a religious stand point... however, the sun makes more sense then something you can't see or feel — the sun also gives free energy... your god once did that for the jews, my gives it to the human race as well as everything else on the planet, fuk even the planet is nothing without the sun... but back to your point — yes it is very hypocritical of me, AND thats the point, every religious person i have ever met has and on a constant basis broken the tenets of there faith without regard for there souls — it seems to only be the person's conscience that dictates what is right and wrong... the belief in a god figure is just because its tradition to and plus every else believes so its always to be part of the group instead of an outsider — that is sadly human nature to be part of the group.

Thus he may have been thinking of the rabbinic tradition of a Noahide Law, different from the Mosaic Law in being written on the hearts of all of Noah's descendants - the whole human race - rather than being proclaimed to Israel alone.