Sentences with phrase «other traditions which»

While some early traditions speak of Aggai, a disciple of Addai as the missionary to Parthia, there are other traditions which speak of both Aggai and Mari (another disciple of Addai) as those who brought the gospel first to Parthia.

I think that would be a step back from both critical thinking and an openness to other traditions which it took hundreds of years to establish.

There is hardly any other tradition which makes it so easy for the practitioner to develop their own individual practice.

Not exact matches

Some of the demonstrations, which are also celebrated under the International Workers» Day banner, reflected cultural traditions, and many others were a rallying cry for equal rights, equal pay, and a renewed focus on social, environmental and civil - rights issues.

Marilyn Burns has continued the firm's proud tradition of political activism, finishing second in the 2005 Alberta Alliance leadership race and co-founding the Wildrose Society (which became the Wildrose Party) with Link Byfield and others in 2007.

Scripture does do something to us in worship, which is why it is a scandal that Catholic, Orthodox, Anglican and other traditions have more public reading of Scripture in their services than we Bible - oriented evangelical Protestants.

It was Arendt's remarkable ability to face the double tradition from which she emerged with a sharp - eyed focus that characterizes much of her work: its generosity for the practice of democracy and her fierce determination to explain for herself as well as for others the failure of her former culture to endure despite its qualities.

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

For some, that tradition comes from their family, for others, it is based on their pastor or denomination from which they grew up in, others may not have a tradition to draw on altogether.

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.

Was is founded on any other traditions or legends of the region in which it supposedly happened?

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

All great religious Traditions teach a negative version of the Golden Rule — «you shalt not do unto others that which you would not have they do unto you.»

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.

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.

«Motivated in large part by their religious traditions of protecting the vulnerable and serving «the least of these,» as Jesus instructed his followers to do in the Gospel of Matthew,» writes Eric Marrapodi, «World Relief and other Christian agencies like the Salvation Army are stepping up efforts and working with law enforcement to stem the flow of human trafficking, which includes sex trafficking and labor trafficking.»

Our recognition of the mystery of salvation in men and women of other religious traditions shapes the concrete attitudes with which we Christians must approach them in interreligious dialogue.

Theology in the Reformation tradition has explored other alternatives, as in the «Andover theory» which views biblical texts such as 2 Peter 3:19 «20 and 4:6 and Christ's descent to the dead referenced in the Apostles» Creed as warranting belief in the Hound of Heaven pursuing the last and the least.

The only limitation of this Catholic tradition which I now believe to be important is that the pattern of relations it emphasized did not include relations to the land and to the other creatures with which we share it.

This further suggests that, whilst we are primarily nourished spiritually by the scriptures and teachings of the community of which we are a member, we can find inspiration in the writings of other traditions.

I write from the standpoint of a Church of England parish priest and many of my examples are from that tradition, but I recognize that the Church of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the planet.

Theological hermeneutics should have a «spiral structure» in which there is ongoing circulation between culture, tradition, and biblical text, each enriching the understanding of the other.

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.

I also think all the minority traditions — Muslim, Buddhist, Native American and others — have much from which we can learn.

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.»

The stories of the appearances of Christ combine traditions about a «spiritual body» such as Paul speaks about (the Lord appears suddenly within a room) with others which tell of a tangible body, capable of being touched or grasped and of the physical process of eating.

After a few years of wilderness wandering (you should expect that, by the way — look for the manna; look for the water from rock), I found myself in the Episcopal Church, which is no less riddled with conflict and shortcomings than any other Christian tradition, but which introduced me to the sacraments that have managed to sustain my ever - complicated, ever - faltering faith.

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).

Having recognized the values of other traditions, they regard the position to which they are drawn as outside of faith.

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

The theory and practice constituted a rich orientation to reality, one that covered many of the areas with which the Western traditions dealt but also others on which the Western traditions throw little light.

Such are the Wahhabi teachings concerning the fundamentals of the faith, but concerning the consequences, the particular requirements of religion, they follow the orthodox teachings of the school of Hanbali, which follows the Qur» an and the Hadith (Tradition), and refuses deduction — although they do not forbid the code of practices of any of the other Imams.

To warrant this radical revision — one might almost say reversal — of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable.

In an age in which we have became increasingly aware of other faiths and religious traditions in our own backyards and in other parts of the world, we can not develop our life - centered ethics and our life - centered understandings of God in isolation.

Virtually all previous representatives of the modern natural law tradition, including Grotius and even Hobbes, had in some way or other related natural rights to divine power or command, which served as the source for the directives of natural law notwithstanding that these did not derive from a divine telos or comprehensive purpose.

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.

The masses, on the other hand, need the guidance of religious tradition - which can co-exist with this elitist philosophy - lest they fall prey to irrational ideologies.

Eliot saw this as a particular danger in industrial society, which creates «people detached from tradition, alienated from religion, and susceptible to mass suggestion: in other words a mob.

Some of the sayings which he relates are ascribed to oral tradition by the Church Fathers; others are to be found in Gnostic sources which the Fathers quote.

Egyptians, on the other hand, contained traditions of the sayings of Jesus which portrayed him as having come to «destroy the works of the female», specifically the work of reproduction.

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.»

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.

Dialogue must be an interaction in which each participant stands with full integrity in his or her own tradition and is open to the depths of the truth that is in the other.

But those tasks can be classified broadly into two groups: those in which theologians want to regard themselves as doing something special and unique and those in which they wish to affirm community with other religious traditions.

If so, I applaud Schmidt and urge us to give his words further meaning by realizing that to understand our own tradition, we will need to see it in a comparative context which includes both ourselves and others.

His book is an extraordinarily instructive examination of how these patterns unfold in both Scripture and tradition, where all three» often intertwined» operate as the «most appropriate ways» of naming the Trinity, none of which makes the others unnecessary.

While students of ecclesiology will recognize in these perspectives an unflagging congregationalism, Volf is sensitive to areas in which the free church tradition is especially vulnerable: the unity within the Christian communities; the bonds that connect one congregation to others; the accountability of congregations and clergy; and the ever - present threat to neglect or abandon the apostolic tradition.

And «spirituality,» which was a kind of technical Roman Catholic term then, has become not only generally used by all Christians but used by other traditions as well.

There's a worldwide ecumenism now, in which we try to understand other traditions because they're no longer «out there,» far away.

In the other model are seven «liberal - free» characteristics in the philosophers» tradition, which Kimball summarizes thus:» (1) Epistemological skepticism underlies (2) the free and (3) intellectual search for truth, which is forever elusive, and so all possible views must be (4) tolerated and given (5) equal hearing (6) with the final decision left to each individual, (7) who pursues truth for its own sake.