Sentences with phrase «only living traditions»

So I will end on a somewhat ironic note of contrast: in 1970 I wrote of a «post-traditional world»; today I believe that only living traditions make it possible to have a world at all.

Not exact matches

But it is only in 1518 — when he met with the papal legate Cajetan and refused to recant — that the handwriting was on the wall; Luther could no longer live in the house of Catholic tradition.

You cant debate God... you cant use logic to explain God... You cant use your small finite mind to try and explain away an infinite God... Man is flesh and blood but man has a spirit and some things can only be received and revealed thru spirit... And what you do nt see is actually more real than what you can observe with your five senses... And BTW I did nt say religion i said God... Religion is man made tradition... God is real... develop a personal relationship with the one who created you and gave you life... God has a purpose for your life...

But it is arrogant to suggest that the only authentic condition of congregational life is one of perpetual — especially artificially engineered — change and to think that one can measure a congregation's faithfulness by its capacity to leave its tradition behind.

As Jacques Dupuis put it, Vatican II affirmed positive elements not only in the personal lives of people of other faiths but in the religious traditions to which they belong.

Only when we are clear about our own patterns of life and belief will we be empowered to embrace the other without fear that this will mean a loss of our traditions.

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.

It reflects the theology of those who thought of Jesus exclusively in apocalyptic terms, and were prepared not only to go through the tradition and substitute «the Son of Man» for his simple «I,» but also to insert appropriate quotations or paraphrases of their favorite apocalyptic texts in order to give his life its appropriate setting — as they assumed — and his teaching its proper interpretation.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

In accordance with the longstanding tradition of sobornost, a «spiritual community of many jointly living people,» many Russians believe that they can only fully acquire a sense of meaning and purpose as a people, not as separate individuals.

But the only way in which one can be a participant in that great tradition is through a willing sharing in the small cell of the Body in the place where one happens to live — and such willing sharing will have the double effect of strengthening both one's own faith and the community of faith.

However, even apart from the tenuousness of this tradition as exposed by Whitehead's careful examination of it (only parts of which we have presented in the previous chapters), there are serious logical fallacies involved in its denial of the genuinely emergent character of life and mind.

To be sure, it has often been argued that it does not really matter whether Jesus lived — that we have emerging in the Gospels and in the tradition of the church a certain portrait of him and only the portrait is important.

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.

Such a commitment places Volf at odds with two formidable rivals in the contemporary world: (a) those ecclesial traditions (Roman Catholic and Orthodox) that insist that the «constitutive presence of Christ is given only with the presence of the bishop standing in communjo with all bishops in time and space» and (b) those postmodern cultural and social standards that are grounded in individualistic and consumer - driven life styles and that simultaneously relegate all religious experience to the nether regions of the privatized soul.

If he knows it and lives in it as the tradition of the great Church he has an authority in the local and the contemporary Christian community which the man who represents only the tradition of a national or denominational or localized community can not have.

We dare avoid these questions only if we are more interested in protecting tradition than in nurturing living faith.

He is careful in how he introduces these prayers (he says they are only to verbalize or express your acceptance of God's invitation), but due to the long tradition of requiring a «sinner's prayer» to receive eternal life, it may have been best to leave them out.

c Finally, it is through the medium of education that there ensues, directly and indirectly, the gradual incorporation of the World in the Word Incarnate: indirectly, in the degree in which the heart of a collective Mankind increasingly turned inward upon itself is made ready for this high transformation; directly, to the extent that the tide of Grace historically released by Jesus Christ is propagated only by being borne on a living tradition.

Noone's saying that anyone MUST believe in the holiday, only that they live in a country where that is the tradition.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

Henry Rosemont, Jr. highlights the difference between Abrahamic traditions (Judaism, Christianity, and to some extent Islam) which affirm an intelligible universe capable of being fully understood by human rational and moral faculties, while the less ambitious sages of Asia provide only directions, guiding us to lead more meaningful lives in this world, where full understanding will always be elusive and ambiguous.

Even those for whom this tradition is only a remembered ethos, not a matter of practice, reason about religion and public life in ways that answer questions unasked in Bloom's book.

From his analysis emerges perhaps the most important task of all for modern Christians: Christians should not only advocate peace to fend off the negative threat of nuclear war, but must articulate, espouse and live a positive vision and motivation for peace that is grounded in the biblical tradition.

All of us who care about peacemaking and alternatives to a nuclear holocaust — those of us who still believe that God loves the world God created and expects us to do all we can to preserve and enhance life on earth — have a responsibility to pay attention not only to what these preachers are saying but also to what our own tradition teaches about «the last things.

In studying the Jesuit tradition, Garfield learned a little more about what it means to live a life beyond service to only yourself.

That is a contradiction, because they are the only group of imigrants in the world that want to change the values, traditions, way of life of any country that have the bad luck to be thier host, I recommend and pass the word to read: The Islamisation of America, and Londondistan, where the plans of taking over are in march.

For this we must ever be grateful; if Mark had edited his material more severely, he would only have cut away these old roots and presented us with a dry stock instead of a living tradition.

Richard recently in Christianity Today: «Only a thinker so well grounded in the Reformation traditions could be an honest broker in bringing faithful evangelicals and believing Catholics to recognize the common source of their life together in Jesus Christ, the Holy Scriptures, and the great tradition of living faith through the centuries.»

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.

Only in a tradition where adults continue to refer to the family life of individual church members as «the Christian home» would pastors, educators, and theologians have continued to believe for so long that parents are more important than the church is to the faith of children.

Not only that, the newly planted younger churches have also absorbed ethnic factors, such as language, dialect, custom, habit, tradition, life attitude, thought pattern, way of thinking, music, dance, visual art, etc..

As the Roman Catholic and Orthodox traditions have known for centuries, and many other churches have discovered too, the only way that this extraordinary narrative will yield its meaning is quite simply if we play the events at their original speed — God's speed, not ours — living in and through the events day by day: the grieving farewells, the betrayal and denial, the shuddering fear in the garden, the stretched - out day of torture and forsakenness, and the daybreak of wonder, color and tomb - bursting newborn life.

Its main point, which comes only two sentences from the end, is expressed this way: «To those to whom truth has been revealed, who continue in the tradition of the Holy One's followers, the call is not only to offer words of praise, confessing that Jesus is Christ the Lord, but to offer our lives as the instruments of this Lord of peace and justice.»

I've tasted what we all want and need, and I suspect the only way we are going to arrive at a place of contentment, unity, one - another - ness that truly satisfies and meets real needs in real daily lives, is to completely cut our moorings with traditions (that are frankly boring, repetitive and spirit numbing to many).

We find ourselves with not only more than two primary cultures and traditions trying to live in harmony, but there is an extensive history of pain caused by racism in our country.

Only a few examples of the attempt to link values with the arts and sciences have been published (see, for example, A Vision for India Tomorrow: Explorations in Social Ethics, edited by J. Daniel and R. Gopalan [Madras Christian College, 1984]-RRB- But already evident is a sense of social conscience linked to economic development; a theology of vocation that replaces the ascriptive caste definitions of occupation; a theistically based universalism conducive to science and human rights; and a modernizing, cosmopolitan outlook in a land where the sacredness of the cow signals both the power of tradition and a preference for the agrarian life.

1) multiple interpretations of the Bible exist 2) there are many ways to apply the teachings of the Bible to public life 3) no one denomination or spokesperson has a monopoly on how to accurately interpret the Bible and apply it to public life 4) because we live in a pluralistic society, we must learn to raise the level of public discourse so that we not only appeal to our specific religious tradition, but to a common sense of morality and justice

Only in the most extreme circumstances do they permit the taking of life; both our traditions and our law, for example, forbid killing except in case of legitimate selfdefense.

It is only out of the life of dialogue with the ancient ecumenical tradition that the life of the pastor will be empowered and guided.

Only by this sort of approach can we hope to be faithful to the living tradition that by that very «aliveness» makes archaeological theologizing incredible and intolerable.

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

It is for practical reasons and not only theological ones that he stresses the importance for ecumenism of the Life and Work programs for justice, peace and the integrity of creation (as well as, to mention other topics of importance to him and his audience, the «celebration of diversity» and the need for an «ecumenical hermeneutic» to satisfy doubters that there is such a thing as the «apostolic tradition» to which ecumenism must be faithful).

For believers, the Bible's unity demonstrates not only that scores of human authors were heirs of a common tradition, but that each of them was guided through life and inspired to write by the same God.

The rule of law under which free men live is not a matter only of national tradition and preference.

As a transcript of a living community tradition, the Gospel of Mark relies not only upon the early passion narrative and the oral records of Jesus» life and teachings, some of which may already have been gathered into little collections, sequences, groups of sayings; it relies also upon the apostolic experience which supplemented and interpreted those traditions.

Dialogue between these traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.

Instead, it is a tradition that claims in radical fashion that it strives to live by «the Bible alone» — and then admits that it has no final interpretation of that Bible and no final authority that can guarantee any interpretation, only a plural, ambiguous and dynamic confessional tradition.

The dialogue between religious traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.

This theological tradition was able to portray a striking and even heroic faith, a sort of holding on by the fingernails to the cliff of faith, a standing terrified before the enemy - God, present to man as terror or threat, comforting only in that he kept us from the worse terrors of life without him.