Sentences with phrase «other traditions at»

«I'm beginning to see that I can be a Christian and appreciate other traditions at the same time.

Not exact matches

The direct listing also bypasses another Wall Street tradition: offering shares of an IPO to hedge funds and other preferred investors at a discount, said Jay Ritter, a business professor at the University of Florida, who tracks IPO data.

Sometimes Father Murray seemed to be whimsical about it, but at other times he was dead earnest in suggesting that a day might come when the proponents of the founding and defining Protestant tradition of the American experiment may, for complex reasons, tire of the experiment or turn against it.

Here we will only hint at some of the basic differences that set the Wesleyan tradition off from the other two types.

In other words, «liberalism» is used by these thinkers with a more inclusive meaning, according to which the tradition of political Liberalism dates back at least to the philosophy of John Locke and numbers Jeremy Bentham, John Stuart Mill, Adam Smith, Thomas Jefferson, Milton Friedman, and Reinhold Niebuhr among its spokesmen.

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.

Whenever hierarchy, infighting, traditions of men, power and authority enter the picture, you can be sure that what you are looking at is something other than the Body of Christ.

Lutheran theology's antinomian tendency makes it perhaps more vulnerable than the other Reformation traditions in spite of the countervailing forces of its sociology and its doctrinal tradition, although here and there an older methodology, which understands that the Gospel does not negate the commandments, lives side by side with neo-Lutheranism and makes possible at least a tentative no to the likes of the task force.

During the Friday service, half the congregation stood for the prayers and half remained seated, and each side shouted at the other, insisting that theirs was the true tradition.

At the most recent General Assembly of the World Council of Churches, in Vancouver in 1983, the theological significance of other religious traditions still remained a controversial issue.

Unless the preacher and text alike first become vulnerable to the other while holding at bay outside authorities that include ecclesiastical doctrines and traditions, there can be little hope that preacher or text will inspire anyone else.

Other thinkers based their judgments on the traditions prevailing in Medina because it was the environment where legislation was made at the time of the Prophet and during the first two Caliphates before the outbreak of the sedition.

The Jewish scholar Joseph Klausner, for example, holds that the Pharisees and Sadducees were justified in their attacks on Jesus because he imperiled Jewish culture at its foundations, and that by ignoring everything that belongs to wholesome social life he undercut the work of centuries.2 Others within the Christian tradition have felt considerable uneasiness lest the words of Jesus about nonresistance imperil the civil power of the State, or his words about having no anxiety for food or drink or other material possessions curtail an economic motivation essential to society.

Our hellenic tradition has made us look too long at religion from the side that looks toward the other - worldly, ignoring the other side — the immanent side.

The pope's words are at the service of the whole Tradition of the Church, and not the other way around.

In other traditions it is hardly institutionalized at all, being worked out through informal consensus processes.

If we are to speak of extremes — without pejorative intent — at the other end of the spectrum would be those services planned by administrators (whether presidents, deans or chaplains) which have survived as full - blown Christian liturgies expressing the theological tradition behind the institution's establishment.

Black theology's rootage in the tradition of that other great protest, schism, and reformation which produced the racially separate African - American congregations determines that it is not at all committed to that predominantly white - Western theological tradition which Hartshorne calls «classical theism.»

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

The classic tradition rightly held that not all uses of armed force are morally equivalent: some are wrongly motivated, while others aim at right.

It should be emphasized that this position does not at all imply a lack of respect for or even theological interest in other religious traditions, but it follows the great majority of historic Christian theologies in denying the possibility of salvific revelations anywhere outside the biblical orbit.

At this time we all need to face the strong claims on our attention made by other cultures and by the other, subjugated, forgotten and marginalized traditions in Western culture itself.

In Israel's tradition it was assumed that great wealth was gathered at the expense of others in the community.

It is not implausible to believe that after preaching in Gundaphar's kingdom in the North, Thomas moved on as all traditions affirm, to preach the Gospel to other kingdoms as well, the kingdoms of south western and south eastern India, until at last he was put to death, perhaps near Madras.

The same dynamic is at work when those same scholars and institutions exempt their own traditions from the respect and support they extend to those of others.

At an early date it was a favourite of those who expected the imminent coming of God's reign on earth; Papias (early second century) made use of it and supplied other traditions about future miraculous fertility from what (he said) had come from John the Lord's disciple.

At a meeting of the National Council of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders of all faiths that from now on they would not resort to conversions because the social logic of conversions is not valid now», that the promise of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like others of the prophetic tradition has been a failure.

In public education, then, the initial aim of instruction in the religious heritage is to help adherents of each tradition — Christians, Jews, Muslims, Ethical Culturists, Religious Naturalists, and all the others — to realize to the full the resources for the embodiment of religious faith available in their tradition at its best.

Tradition dictates that a disgruntled priest who was bitter at being passed over for promotion had told the ruling Muslim caliph that a priest simply «greased the chain of iron that held the lamp over the tomb with oil of balsam» and, once the shrine had been sealed, «applied a match through the roof to the other extremity of the chain» so that «the fire descended immediately to the wick of the lamp and lighted it».

But also because the Anglican tradition, at its best, showcases scripture itself in a way that few others do.

One might speak of this front as being at «the right of the left and the left of the right,» for his mainliners care for tradition and his evangelicals are open to other voices.

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

«More so than for any other religious tradition, a person can become UU because of what he already believes rather than believing what he does because of becoming a UU,» said James Casebolt, coauthor of two papers on the regional survey read at the Society for the Scientific Study of Religion annual meeting in October.

He was, of course, always more neo-orthodox than orthodox in his beliefs, and his essay on the concept of «basic Judaism» shows him struggling, as so many other thoughtful modern Jews do, to extract what is enduring and imperishable in the Jewish understanding of life: «groping to establish rapport with the Jewish tradition, standing at the synagogue door.»

Despite a long tradition of acknowledging conscience, the failure of recent equality and other legislation to make room for conscience and the observance of faith at the work place and elsewhere is yet another feature of an attempted totalitarianism.

This sense of alienation and longing is hinted at in other religious traditions: in Buddhism's attempt to escape the cycle of suffering, for example, or in Islam's description of paradise, where the righteous «shall have all that they desire.»

He at times demands standards of logical consistency that other traditions of biblical interpretation would be hard pressed to meet.

One takes a look at the modern world, finds it alien and hostile to one's beliefs, and retrenches into one's own tradition, claiming on authority that it is the one true faith and all other beliefs misguided and perverted.

The fallacy in this argument stems from two hidden premises which have become so much part and parcel of Christian tradition that they are usually assumed at the outset, and remain unexamined even by those who are, in other ways, trying to examine the Gospel evidence on historical grounds.

I would also try not to base my theological reading of current world history so narrowly in my own Christian tradition, but would try to draw on the insights of other traditions, as we must all increasingly do at a time when the world religions elbow each other in unprecedented closeness.

If you want to be so angry at people celebrating this time of the year, either out of tradition, belief, or any other reason, then don't do it here.

In at least three other mainline traditions, the charismatic and social - moral conservative wings are often indistinguishable

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

Other work on the history of the synoptic tradition will be mentioned in the course of our own work; at this point our concern is simply to argue that the reconstruction of the teaching of Jesus must begin by attempting to write a history of the synoptic tradition.

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.

Indeed, their full meaning is likely to become more apparent in the future than at the time of the book's first appearance, as thinkers from other world traditions engage its arguments.

Those very features that have made us different from other advanced welfare states, that have even made us seem «backward» at times — the variety of our racial and ethnic groups, the opportunities for creative innovation and experimentation inherent in our sort of federalism, our tradition of voluntarism, and even, within bounds, our attachment to a gambling, risk - taking, profit - making economy — may turn out to be conducive to the implementation of an ecological approach to social policy.

But when the later Gospels were written, the generation which had known the primitive tradition at first hand had passed, and the empty tomb seemed as early as any other part of the tradition.

Here we have no other version to help us reconstruct the original form of the parable, but the task is not difficult, since the tradition has sought to make the parable edifying by means of additions at the conclusion rather than by allegorizing the story itself.

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.