Sentences with phrase «on such traditions»

Not exact matches

She's also focusing on other family traditions they have around the holidays, such as baking cookies with her grandkids and her annual Christmas party.

Some blame the lack of a catalogue - buying tradition in Canada, but demand clearly goes unfulfilled here: Four in 10 dollars spent online goes abroad, meaning a large portion of spending isn't going back into the Canadian economy, at a time when the retail industry is on rocky footing and facing new competition from foreign rivals such as Target Corp..

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

We also rely on tradition, with many writings and reflections of the Fathers of the Church, such as those of Saint Augustine.

Second, the tradition is too big and too full of parties, caucuses, movements, and organizations to permit such a person emerging on a national scale.

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.

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.

Therefore in this column we will also report on such developments and events from within the Evangelical tradition and beyond for example discussions funded by the Templeton Foundation, as described in our Cutting Edge column in this issue.

Yet such theological thinking must be undertaken in full awareness that theologians and thinkers of other traditions not only «listen in» on our conversations, but also are engaged in interpreting religious plurality in the context of their own traditions of faith.

From our analysis here, post-conservative theologians and popular expressions of such in some emergent - type movements, insofar as these still place priority on the experience of the individual and in the present over traditions, are still liberal.

Significant changes are also occurring on the liturgical left (Quakers, Pentecostals and, especially, the free - church tradition), but it is difficult to generalize about such disparate groups.

The Gospels have in their way met this problem, not only by placing the kerygma on Jesus» lips, but also by presenting individual units from the tradition in such a way that the whole gospel becomes visible: At the call of Levi, we hear (Mark 2.17): «I came not to call the righteous, but sinners»; at the healing of the deaf - mute, we hear (Mark 7.37): «He has done all things well; he even makes the deaf hear and the dumb speak.»

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

He did not know how to go on as a Jew until he met such Christians as Roy Eckhardt and Paul van Buren, who modeled for him both radical faith in God and critical fidelity to tradition.

What is chosen therefore is one of those types of act which «in the Church's moral tradition have been termed «intrinsically evil» (intrinsice malum): they are such always and per se, in other words on account of their very object, and quite apart from the ulterior intentions of the one acting and the circumstances.»

Bloom's counterweight to this dreary reductionism is the Great Tradition of Western letters from Plato to Tolstoy; and most of the book is devoted to individual chapters on such novelists as Rousseau, Austen, Stendahl, and Tolstoy, with a whole section devoted to the romantic comedies and tragedies of Shakespeare, and a concluding fugue on Plato's Symposium.

There has also been a deliberate attempt to develop our particular situation into a strong culture for the College, mainly rooted in traditions that staff experienced in their own schools a generation ago, or in revivals of medieval traditions, such as that of the boy - bishop (a boy rules the College for a day on the feast of St Nicholas.)

In all probability, it was the vividness of the memory of that pre-Easter fellowship between the disciples and the earthly Jesus that provided the pattern for the development of that remarkable sense of fellowship between the early Christians and the risen Lord which is such a feature of primitive Christianity — and which has had such an effect on the Jesus tradition.

Toss in the occasional deist and follower of spiritual / philosophical traditions that don't lean heavily on the supernatural such as certain forms of buddhism, pretty much all confucianism, etc, and we're really cooking.

They suggest that the same eternal principle may be recognized in other great spiritual teachers such as the Buddha and Lord Krishna, and that too exclusive a focus on Jesus is liable to ignore the evidence of God's presence in the other great faith traditions of the world.

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

But gradually the concept of profession took on a more limited meaning and came to be used primarily to refer to the knowledge and skills possessed by practitioners of specialized traditions such as law, medicine and divinity.

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.

However, preemptive strikes in cases where a threat is both imminent and grave have been permitted by some voices in the tradition on the grounds that such a threat constitutes an actual injustice.

But the upsurge of interest in his work has made it clear, on the basis of such theological works in Chinese as The True Meaning of the Lord of Heaven of 1603, that Ricci was and remained an orthodox Catholic believer, whose very orthodoxy it was that impelled him to take seriously the integrity of Chinese traditions.

While Bunge never shies away from the very real connection between this pedagogy and the abuse and diminution of children, she even more adamantly proclaims that such an estimation of the tradition is not a «full account of past theological perspectives on children and our obligations to them.»

Such intention in the classic just war tradition, as we have seen, includes the avoidance of wrong intentions, which easily translate from Augustine's list into familiar contemporary evils: aggressive war for the aggressor's sole benefit; wars for reasons based on religious, ethnic, or ideological difference; use of force aimed at terrorizing or oppressing those on whom it falls for the benefit of the wielder of power.

Not everyone has such a worship tradition on which to draw, of course.

There can be real potentialities only in as far as there are actual presents which lay down conditions to which the future must conform, Furthermore, a past has led up to any such present, and the weight of this whole tradition imposing itself on the future is a necessary condition of the very concept of a real potentiality.

Elsewhere in the developing tradition limits were set on how such justified force might be used: certain classes of persons were normally to be treated as noncombatants and not to be harmed directly and intentionally in their persons or property, and lists were made of weapons not to be used because of their indiscriminate or especially deadly effect.

Lindbeck's «experiential - expressivist» model does a reasonably good job of accounting for the romantic and mystical streams of liberal theology, but it does not account for variants of liberal theology that make gospel - centered claims (such as the tradition of evangelical» liberalism), that base their affirmations on metaphysical arguments (such as the Whiteheadian process school) or that appeal to gospel norms and metaphysical arguments (such as the Boston personalist school).

On the average, about half the responses given to such questions as why racial differences exist, why someone might be killed in an airplane crash or die young, and why suffering in general exists were consistent with one another; the remaining half drew from different thematic traditions.10

But such seems to be the case presently where those in the Reformed (Knight) and Lutheran (Reumann) traditions remain resistive to women being ordained, while those out of Holiness (Dayton) and Baptist (Lindsell) traditions do not.56 Has personal background influenced exegesis on this point?

Such a judgment carries with it its own problems concerning definition, and it will be unacceptable on first reading to many within evangelicalism, for their traditions do not easily stretch to include such a notion as being that of «justice.&raSuch a judgment carries with it its own problems concerning definition, and it will be unacceptable on first reading to many within evangelicalism, for their traditions do not easily stretch to include such a notion as being that of «justice.&rasuch a notion as being that of «justice.»

Coupled with some of the tools of biblical criticism (such as the criteria of Embarrassment, Double Discontinuity and Multiple Attestation), he seeks to demonstrate the case for the origin of the Johannine tradition in the words and actions of the historical Jesus, as passed on by eyewitness accounts and possibly by John the son of Zebedee himself.

The vicious circle established between the claim and the demonstration of its validity on such grounds has been the curse of many a religious tradition in many a religious community.

But because such religions are inextricably mixed with Christian traditions — most Haitians, for example, are located somewhere on a voodoo - Catholic continuum — the number of Christians is not at the same time overestimated.

The resurrections (or more correctly resuscitations) which, according to ancient tradition had been performed by Elijah and Elisha, depended partly upon this belief.10 The same belief supplies us with the reason why the story of the raising of Lazarus lays such emphasis on the fact that he «had already been four days in the tomb».

If we see that the very generation of such effective concrete lures is the incarnation (in this extended sense) of divine aims, then there is a deeply Christian reason for affirming the positive valuations of other traditions on their own terms.

It is quite otherwise, however, with Elijah, the ninth century prophet, who, according to the Biblical tradition, had been carried up to heaven in a whirlwind riding in a chariot of fire, drawn by horses of fire.13 Elijah had made such an impression on the men of his own generation as a man of vitality and divine power that he continued to be a living legend.

Thus it is for each generation to allow that tradition to come alive in its own time and place, to see that it is purified and given contemporary significance, with such modifications as may be required; and then to hand it on to the next age, for the enrichment of the Christian faith, worship, and life of those who follow.

There is no such thing as the Christian faith, but there have been countless people through the ages who have found that their capacity for faith has been nourished and strengthened by drawing on various elements of the now extensive Christian cumulative tradition.

If Christians use logical or natural explanations to explain the rise of other traditions, such as the foundation of Mormonism on the visions of Joseph Smith, these explanations must be applied to the Judeo - Christian tradition as well.

Consequently, I hold that if one is to continue to affirm with the Christian tradition that faith in God is both indispensable and reasonable, it is incumbent on him to show that such faith may be explicated in other terms than those of classical Christian theism.

Tim i found it liberating to just do what the Lord wants you to do i work within his boundarys and yes i attend church and enjoy it.I love the people and i love hearing the word and worshipping the Lord even if others are still bound up with traditions thats not my walk thats theres.My focus is to do what the Lord wants me to do.There have been times i have said no to the pastor he does nt understand why i choose not to lead the worship.i query him as well regarding the idea that its not just performing a function because there is a need our hearts have to be in the right place so that the Lord can use us but he did nt understand where i was coming from and thats okay because of that i just said no until my heart is right i am better not being involved in leading.But i am happy to be an encouragement to others in the worship team i havent wanted to be the leader i have done that in the past.So my focus has been just the singing and being part of different worship teams i think the Lord has other plans as the groups i am in seem to be changing at the same time i am aware that i do nt to worry about change as the Lord knows whats best.I used to be quite comfortable leading the music but that was before when i was operating in my own self confidence and pride.The Lord did such a huge change in my life that i lost my self confidence and that is not a bad thing at all as my spiritual growth has been incredible.The big change was my identity moved from me and what i could do to knowing who i was in Christ and that he is my strength and confidence.Now i know that without him i can do nothing in fact i am dependent on his empowerment through his holy spirit all the time in everything.In the weekend i was asked to lead the music at another church i attend multiple churchs although i attend two regularly one has services in the morning and one has services in the evening so the two do nt really clash.In the weekend i was asked to lead the music its been two years since i did that and i was worried on how i would go.All i can say is that it went really well and because i stepped out in Faith the Lord really blessed the morning to the congregation.The difference is knowing that i serve the Lord with the gifts he has given me but my heart has to be right and when i do it in his way it builds up the body and it brings glory to him.May the Lord continue to show you what he wants you to do even though others may not understand your reasons i just want you to know that you do nt have to pull away completely just work within the boundarys that the Lord gives you and do nt feel pressured by others expectations to do anything that feel uncomfortable.Be involved just as you feel lead by the holy spirit even if it is in a very minor way take small steps.regards brentnz

All in all, the problems are such that we have felt it necessary to ignore the Johannine material altogether, even in the case of the Son of man teaching, and the only major reference to be found on the fourth gospel in what follows is one of the account of the crucifixion where it does seem apparent that John is referring to a Christian exegetical 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.

There is a long tradition based on various kinds of idealism that affected theological thinking in previous years and found its modern exponents in such men as William Temple and Paul Tillich, although these two men emphasized different aspects of this tradition.

The conservative justices fall back on this well - worn staple of conservative jurisprudence: that the «right» here can not be found in the text of the Constitution or in any «tradition» marked in the accumulation of cases over the years; and so the Constitution itself can not be the source of any such right that the judges have the authority to pronounce.

On the other hand, scholars who were sensitive to the differences between the historical Jesus and the Christ of the gospel tradition tended to see their task as depicting the historical Jesus in such a way that they and their readers might enter into his experience and so share his confidence in God, (For example, B. Harvie Branscomb, The Teachings of Jesus [New York: Abingdon Press, 1931], p. 209: «This is the source and ground of Jesus» confidence and courage....