Sentences with phrase «other new traditions»

Try to establish some permanent holiday plans or other new traditions so the children will have these important anchors.

Not exact matches

The Vidyo team is from all walks of life, and our employees learn more every day about each other's diverse cultures, backgrounds and traditions, and face - to - face inclusion across the board constantly opens our managers up to new ways of approaching each challenge.

This debate, as old as Plato's Phaedrus, is kept alive by Page Meets Stage, a New York arts event where two poets from the two traditions square off against each other.

He also founded the Center for Action and Contemplation in Albuquerque, New Mexico, an organization that encourages acts of justice rooted in prayer and respect for other religious traditions.

those Jews and Christians who still believe that their respective religious traditions can speak to them and to the world beyond them have an important opportunity to speak to each other in a new way.

The other tradition is his mother's family which is middle - class bourgeois New Orleans Catholic.»

And, on the other hand, since the Wesleyan tradition is working on a fundamentally different axis, it is more easily able to adapt to a new intellectual context.

The Guardian: Prejudices about Islam will be shaken by this show The hajj, subject of a new exhibition at the British Museum, shows that a respect for other faiths is central to Muslim tradition.

I wandered through other church traditions, traditional, contemporary, liturgical, meditative, mystic, seeker - sensitive, emerging, ancient - future, denominational, mega-church, old church, new church, basement church, no church for a while there: you name it, I found my way there and I found the people of God in each place, I did.

Second, if the church is attentive to the New Testament, Justin Martyr and Hippolytus, the Eastern church, the Western catholic tradition, the Anglican tradition, the Lutheran tradition, the Calvinist intent (and practice, if not in Geneva then in places like John Robinson's Leiden), the Wesleyan intent and that of the early Methodists, then its worship on every festival of the resurrection — that is, on every Sunday — will include both Word and Supper, not one or the other.

When one passes from the Old Testament into the New, one finds Christian thinking, in this regard as in every other, rooted in the prophetic tradition.

Suddenly, reporters and plenty of others who've tuned into the wildly popular «Two and Half Men» want to know about the Seventh - day Day Adventist tradition, which Jones says in the online video he has recently joined, connecting his conversion to his new outlook on the show.

(Jude, vs. 20) One does not mean by this that other elements of the original tradition are not present in the New Testament's thought of holiness.

Through these further human relations Christ leaves other principles which will endure in the Church: Petrine (Office and Sacraments), Pauline (missionary character and charisms), Johannine (unity, contemplative love and the evangelical counsels) and Jacobine (continuity of old and new covenant — Tradition, Canon Law).

It provides a totally new perspective from which black people can view themselves, others, Scripture, church, tradition and reason.

It can be seen from the above that there are real differences between the synoptic tradition on the one hand and the remainder of the New Testament on the other, as far as the usage of Kingdom of God is concerned.

Furthermore, it is very important to consider tradition in this regard; that is, the way in which the heritage from the past functions for each new generation — sometimes being appropriated rather fully, sometimes being rejected or ignored and other times being creatively reinterpreted in the new situation.

As Western Christians, the last thing we want to do is to burden new believers from other contexts with our Western Christian traditions.

The idea that society could be based on a mere coagulation of individual interests, that the pursuit of private vice could result in public virtue, was a radically new idea in the 17th and 18th centuries and one that did not sit well with other still powerful traditions.

At times destructive conflicts develop as a result, while at other times an enlivening synthesis of tradition and new ideas occurs.

With it has come a new sense of the special significance — long obvious enough to others, but to me unsuspected — of the Bible, the creeds, theological tradition and the Christian Church.

Like many other religious traditions, the Christian story is open to being retold in diverse ways in new situations.

There are, in the midst of fragmentation, signs of a changing society in the context of religious plurality, where people of different religious traditions are instrumental in building new communities and where interreligious dialogue promotes a new understanding of the other.

Jürgen Moltmann, on the other hand, emphasized the difference between the new and the old meanings of political theology depicting what had earlier been called political theology as the ideology of political religion, which is the symbolic integration of the beliefs of a people through which they sanction and sanctify their traditions and their ambitions.12 Moltmann strongly supports Peterson in his critique of political theology in this sense.13 It is the task of what is properly called political theology — in Metz's sense — to unmask the pretenses of political religions.

[4] Religious historian James Noel points out the problematics inherent in the contradictory worldviews upon which New Thought is based: philosophical non-dualism on the one hand, and the dualism of the Judeo - Christian biblical tradition on the other.

As it seeks liberation from this dimension of its past, as it encounters feminist theology, the new consciousness of women, blacks, third world peoples, and their suppressed traditions, post-Holocaust Judaism as well as other religions, Christianity is transformed, becomes more authentically relational and creative, richer, more inclusive, less trivial in its harmony.

Perhaps we shall work for a kind of humanism with technology on the one hand and spirituality on the other, bringing these together so that we have a new tradition and also a new pattern of technological development.

A large number of leading New Testament scholars have now rejected these traditions as unhistorical, leaving us with two conclusions: the first, that none of the Gospels was written by an eye - witness of the events described in it, and the second, that the earliest Gospel, that of Mark, was written thirty - five years or more after the death of Jesus, and the other three Gospels were written nearly sixty years or more after the same point.

Indeed, the task for the subjects of theological education may be as much the making of new forms of relationships to God, self, others, traditions and society as the articulation of right ideas.

Developments in the «new biology,» which deals with wholes of increasing complexity in the organization of interrelated parts rather than with discrete and isolated segments, especially in molecular biology and the growing field of ecology, with its discoveries about the basic interdependence of living organisms with other living organisms and with its larger environmental context, have further undermined these traditions assumptions.

Part of our new modesty about the authority of word in theology is the willingness to live into the experience of other traditions as we plumb our own theological sensibilities.

This new apologetic task is not unlike other apologetic tasks undertaken by Christianity in other periods, especially at the time the biblical tradition encountered the Greco - Roman world in the first centuries of the Christian era, from Paul to Augustine, and at the time of the transition from the Middle Ages to the dawn of modernity, including the great reformations of Europe and the Americas.

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....

And the determination of what is appropriate for Christian theology involves more than interpretation of «scripture and tradition»; it also involves consideration of how and in what direction the Spirit that animated Christian existence in the past will move in the new situational context, in which consideration insights are also drawn from other sources, religious and secular.

Certain texts have never lost their centrality: for the Greeks, the Iliad and the Odyssey, Plato and Aristotle; for Jews and Christians, the Hebrew Scriptures, with Christians adding the New Testament; for the Chinese, Confucius and Mencius, the Tao Te Ching and the Zhuangzi; and so forth for the other great traditions.

The New Delhi WCC Assembly (1961) rightly observed about culture within the pluralistic context: The assumption that Western culture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other traditions.

We must hold them in mind as background to the main task, which is to explore the interaction of theologians and human scientists as they seek to formulate a new concept of civil society which can draw traditioned communities and other human associations into a larger covenantal bond.

How well are the churches addressing the tensions felt in the minds of many educated Christians who internally hear two choruses: on the one hand, the voices of their pastor and Sunday school, the scriptures and tradition; on the other, the voices of their high school science teacher, their college biology professor and the science section of the New York Times?

Before the New Testament was put together, from the oral traditions about Jesus and the letters and other material known in the primitive Christian community, appeal was made to the Old Testament, that is the Jewish Scriptures, for predictions of and a way for interpreting the significance of Jesus.

The Church in India is in a privileged position, because of its situation in the midst of other religious traditions, to work out new ecclesial structures which translate the vision of the Kingdom.

For others, however, fidelity to the Church and to its traditions is not attained by faith in formulae, or even by the exigency of reconciling new ideas with old formulae.

Indeed, our whole understanding of the relationship between grace and nature, retrieved so painstakingly from the Tradition by de Lubac and others, and enshrined in the Council, demands new pictures to do it justice.

The new cultural forces which have emanated from the west and which are causing the decay of traditional Christianity also threaten the future of the other great post-Axial traditions.

In the synoptic tradition, on the other hand, although the same mythological overlay and parenetic application is there, the fact remains that we do have what we would call historical material and historicizing tendencies in a way we do not have elsewhere in the New Testament.

Survey research in particular, through the work of Gerhard Lenski, Joseph Fichter, Charles Glock, Rodney Stark, and others, was beginning to shape the ways in which sociologists thought about religion, on the one hand, while on the other hand Parsonian theories, speculative and comparative work in the classical tradition, and some of the newer perspectives of phenomenology posed challenges to empirical positivism.

Christmas Eve in New Mexico is a very special night steeped in tradition and probably no other image symbolizes the season more than the flickering lights from the brown paper bags called luminarias or farolitos, that line the walkways and outline buildings and houses throughout the state.

It has become my tradition on these ski trips to have a day or two by myself to head to the local market, cook up a new recipe, sip some wine and simply enjoy the day in the house while the others are on the slopes.

Of course, I love to create my own new holiday recipes as well as revisit family food traditions, but why recreate the wheel on every single side dish for Thanksgiving, Christmas and other winter family gatherings when Stubb's has complied a delicious collection of recipes for the season?!

A number of Christmas favorites are naturally gluten - free, while others are easily modified to become new family traditions.

Healthy Traditions is continuing to develop and source new products that are Traditionally Produced, and test clean from the presence of GMOs and glyphosate along with other herbicides and pesticides.