Sentences with phrase «other world traditions»

The piece, which aims to compare Christianity with other world traditions, includes artifacts used in several non-Western religious traditions and video of the artist's spiritual music group, the Black Monks of Mississippi.

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.

Not exact matches

Beyond the special visit of Senator Collins, highlights included: • Intense and probing pre and post-dinner conversations about the economy and the world on the deck (along with wonderful wine and hors d'oeuvres — part of the tradition is that each participant ships several bottles of excellent wine to share with others) • Participation in a financial forecast survey of key factors for the upcoming 12 months as well as a review of the prior year's financial forecast survey — including distribution of funds that the prior year's attendees «bet» on the accuracy of the forecasts.

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 demographic breakdown between the two denominations is difficult to assess and varies by source, but a good approximation is that greater than 75 % of the world's Muslims are Sunni and 10 — 20 % are Shia, [1][2] with most Shias belonging to the Twelver tradition and the rest divided between several other groups.

Maybe you could bring in Christians from another church tradition or from the other side of the world to come and find fault with how your church is accomplishing (or not accomplishing) your mission.

Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

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.

Our task was to reformulate our liberal heritage in light of liberation thinking but also with a view to rethinking the relation of Christianity to the natural world and to other religious traditions.

«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.»

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.

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.

Last year, the United States resettled more Christians than any other religious tradition primarily because Christians have been uniquely targeted for persecution in various parts of the world.

They suggest that the same eternal principle may be recognized in other great spiritual teachers such as the Buddha and Lord Krishna, and that too exclusive a focus on Jesus is liable to ignore the evidence of God's presence in the other great faith traditions of the world.

They can turn to underemphasized traditions within the Judeo - Christian heritage, both biblical and post biblical, highlighting the motif of stewardship; they can turn to contemporary developments in any and science; and they can turn to feminism and to other world religions.

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.

Reason, revelation and tradition all contribute to an understanding of the world and our place in it, and no one of them can displace the other two.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

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.

But it is important to note that there is no other rival tradition in the church with regard to its origin and there is no other country in the world that claims that St. Thomas died there.

From this world there was no return to simply mythical existence, but myths and other ancient traditions could yet be made to yield an expression of the hostility felt toward it.

I Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

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.

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.

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.

In that tradition, instead of thinking of God as a persuasive power who acts as a kind of lure toward which things move, which was Aristotle's conception, Aquinas and others adopted the understanding that God creates by being the ultimate efficient cause for the world.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

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.

But it is important to emphasize that the possibility that the church may help God to save the world in no way implies that God does not need, and may not receive, the support of other communities, traditions, institutions, and, of course, individuals.

Regardless of a faith's sacramental peculiarities it is still possible to recognize some overlapping with other traditions on the question of what needs to be done in our world today.

Apophatic or silent religion, exemplified by the Buddhist renunciation of clinging, and also by the hesychast strains of other religious traditions, is significant for its patient letting be of the world.

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.

We are challenged today at this point by the cultural and doctrinal exuberance of indigenous third - world expressions of Christianity, not to mention unprecedented contact with other world religious traditions on their own terms.

When a group convenes on the first evening, it is made up of twenty men and a few women who are usually strangers to each other; who come from different parts of the country or even of the world; who represent the doctrine and tradition of from eight to twelve different churches, Protestant and Catholic; and who are engaged in different kinds of ministries — education, local church, seminary leaders, denominational executives, and others.

A connection is made there of today and tradition, me and the other, the world and God.

That path required reform - through - retrieval, the recovery of an element of the tradition of which the Church had lost sight: namely, Pope Gelasius's distinction between, and affirmation of, «two authorities» in the world that should not be thought identical, or even too closely enmeshed with each other (a point underscored by Gregory VII in the Investitute Controversy).

In any case, the issue is not whether those who stand in other traditions contribute to the other world that is possible.

For other persons, the encounter of world religions has led to the adoption of a total relativism in place of exclusive claims for a particular tradition.

The world's atheists and agnostics are far more likely to have Christian friends than adherents of other religious traditions.

Faced with a world in which some form of encounter with other faiths can no longer be avoided, the ancient religious traditions are breaking into increasingly bitter wings.

In other words, just as the biblical writers are indebted to the tradition of Israel's history, so they are indebted to their age for what they say or assume about the world.

And, third, the reason - centred reflectivity of the enlightenment, which lead to the blossoming of a spirit of critical reconstruction within traditional religions.3 Hindu representatives who found themselves at the locus of these dynamics had to advocate for their traditional religion and talk - back to the western imperialists in order to undercut missionary interpretation of Hinduism, deny the silence of the eastern Other and engage in a process of re-presenting their own faith tradition in a changing world.

He knows that the former tradition is on the defensive in the modern world; it has his loyalty and esteem, while he recognizes clearly that other traditions have other men's loyalty and esteem in a comparable, if for him less justified, fashion.

The notion that morality applies to individuals and not to governments is completely contrary to a central doctrine of Reformed theology which is endorsed, in varying forms, by other Christian traditions as well: that Jesus Christ is the Lord not just of the church, nor of a special sphere of religious activity, but of all of the natural and human world.

Some Christian theologians in Asia, particularly some of us from the reformed tradition, have taken upon ourselves the arduous task of doing Christian theology in this vast part of the world historically and culturally shaped by religions other than Christianity.

Finally, Whitehead's methodology of descriptive generalization would, on the micrological view, be seen as belonging within a particular tradition, i.e., as involving what might be called a «metaphysical reduction» of the empirical world to some foundational and actual element, on the same methodological lines as Leibniz's monads, Bradley's substrative feeling, Alexander's space - time matrix, or Heidegger's Being.12 In other words, Whitehead's actual entities are conceived as having a special kind of actuality of their own as the ground or foundation from which the empirical world derives.

We find some men — the Sufis — putting their faith in the «unveiling» of the mystic, others placing theirs in the transmitted tradition, and the philosophers continuing their old neglect of the objective study of the outside world.

For the most part, however, the world's religious traditions still remain considerably out of touch with each other.

Indeed, it is my view that the dynamic sub-traditions in the religious world today are finding it increasingly difficult to maintain a stance of indifference toward the presence of other religious traditions or even one of mere opposition.

For example, the similarity of today's collapse of traditional values to the challenge which the «front generation» of the 1920's (veterans of the trenches of World War I) made to all the traditions of state and culture that had held Europe together for so many years; or the comparison between Hitler's anti-semitism and the cynical use of racism for political purposes in the political campaigns of George Wallace and others; or the similarity between American actions in Indo - China and European imperialism in Africa at the turn - of.