Sentences with phrase «other traditions works»

Not exact matches

While it's true that some employers have traditionally bargained with employees looking to work from home, job share, or have other flexibility, companies increasingly are offering salaries and benefits that put that tradition to rest.

Speaking for myself, although the same would be true for most of the others, I was working within a broadly Augustinian way of thinking about these matters» a tradition that sharply distinguishes between the city of God and the city of man, and insists that the one can never be transformed into the other.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

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.

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.

«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.»

No wonder some don't believe it works and have a hard time trusting when those with long term sobriety don't follow the traditions put forth by Bill W. and others.

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.

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.

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

In this regard, when we lift up before the congregation the lives of the saints who gave themselves for others and when we encourage service to those in need around us (e.g., the works of mercy) we are contributing to the formation of the kind of people on whom the just war tradition as a form of discipleship depends.

But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.

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.

The work of people like Gershom Scholem and others has shown increasingly that mysticism is really essential to the Jewish tradition.

Liberals, on the other hand, aim to increase women's power and expression by working within traditional contexts, rereading, redefining and reclaiming traditions in light of women's reality.

Lutherans and others in this tradition are left with (admittedly fallible) reason, experience, and experiment — the sharpest tools of the modern academy work.

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.

Although his way of working this out may not appeal to us, with our quite different scientific knowledge, and our own philosophical idiom, the point here is that Aquinas, like the other theologians of the great Christian tradition, was no «spiritualist», denying or minimizing the material world and the physical body and their ways of working.

Christian theologians have increasingly come to view their work in a global context that takes seriously the other great religious traditions or Ways of humankind.

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.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

And it is perhaps not a coincidence that many clergy in the fastest - growing denominations today — those in the Pentecostal tradition, for example — follow the same model, supplementing their ministries through other work.

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.

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

Teens» readiness for commitment to love and work for the well - being of others makes them especially critical of anything done only because it is «the tradition.»

Let us continue to examine the nature of the synoptic tradition by considering the results of the work of the scholar who has probably done more than any other to make available to contemporary scholarship historical knowledge of the teaching of Jesus, Joachim Jeremias of Gottingen, whom we are proud to acknowledge as our teacher.

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.

No other approach to an educational problem seems possible, since a school is never separable from the community in which it works, whose living tradition it carries on, into which it sends citizens and leaders imbued with that tradition and committed to the social values.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

At the same time, we will work from the standpoint of our own religious tradition of protestant Christianity, understood both in its own history and in its openings to other religious traditions.

For others, the changes wrought by electronic media need to be resisted in order to deepen engagement with the faith tradition.

We need each other to prove to the world that, with honesty and love, two great and separate traditions can work together to fashion a nobler society.

On the other hand, at this point it might seem more cogent to dismiss the entire genealogy with all of its idiosyncrasies as the work of earlier tradition.

It is however a useful tool to refer to and take precedence from as you have beautifully illustrated with your experience of human tradition in church that was no longer working to be replaced with «love that respected the other no matter where they were».

A theology of interfaith cooperation lives honestly alongside your theology of salvation and evangelism, but also asks what in your Christian faith — your relationships to Jesus, your understanding of the Bible, your knowledge of Christian history and tradition — speaks to why you might work together with people of other faiths on issues of common concern.

My students are mostly Jewish and Christian, since the relationship between these two traditions is the center of my work, but we have given much thought to the relation of our traditions to the others, especially to Islam, which stands in a special relationship to ours for both historical and theological reasons.

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).

In the context of the life and work of other religious traditions it is incumbent on the Church in India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherents.

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.

I believe that persons, including leaders, of different traditions of faith should treat each other, and each other's faiths, with respect and look for opportunities to work together to uphold and advance values they hold in common.

In the past two decades of biblical studies, whether in the work of Samuel Sandmel, Brevard Childs, Robert Alter, Rolf Rendtorff, Earhard Blum or even John Van Seters — and these are only a handful among many others — the interest has shifted away from discrete, historically unfolding «sources» toward an appreciation of the internal relationships of diverse traditions in their final canonical (received) form.

I would like to get into this Commandment by starting not with its origins and coming forward, as we have done with the others, but rather by starting with its present traditions and corruptions and working backward to its origins, peeling off the layers in the process.

Exodus 24 shows more clearly than many other passages the fact that tradition's work is a cornposite labor.

The real myth, in other words, may be that there can be religious freedom at all in the modern state without a strong religious tradition acting both as a curb to the state's power on behalf of believers and nonbelievers alike and also as an alternative narrative within which people can work out their individual visions of the good life.

When members of the Abrahamic faiths have encountered what seemed good and true in other traditions, they have typically held that this, too, was the work of God.

To understand what God is essentially like, believers are invited to look at this man and his liberating works as they are represented in the Gospel narratives and the other Christian writings and traditions.

In the end, any theology worthy of the name would need to work out some accommodation between the structures of the Church, on the one hand, with its monarchical papal authority, its traditions and practice, and, on the other, Scripture, the written record of the life, death and resurrection of Jesus Christ, together with the records of the life and teachings of the group of His first followers.

Hütter has written extensively about the work of Karl Barth, John Howard Yoder and Stanley Hauerwas on the one hand, and on the Roman Catholic moral and dogmatic tradition on the other — especially on papal encyclicals.

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.

Tropical Traditions also restored traditional methods of producing coconut oil by hand, and also worked to provide consumer access to other traditional products that had fallen out of favor in the U.S. market, but for which there was a demand from health - conscious consumers interested in sourcing food outside the corporate commodity food supply kept cheap by government subsidies.