Sentences with phrase «others more tradition»

I have several pieces from there — some with an Asian flair, some more modern, and others more tradition.

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.

More from the South China Morning Post: Kim Jong - un wife's fashion sense a hit with China's public China's secrecy over Kim Jong - un's visit was part of a long - standing tradition US and China in talks to shield soybeans and other farm products from trade war tariffs

Loyola keeping a Catholic identity helps promote real intellectual diversity in American public life (and, again, I'd say the same as to other religious universities; I can imagine some religious belief systems that are so pernicious that, while they must be constitutionally protected, we can still say they hurt American life more than they help it, but I think that most of the traditions that found universities do have a good deal to contribute).

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.

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.

As a result the Wesleyan tradition, like most other classical traditions, has had both its fundamentalist and its more liberal wings of interpretation.

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.

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.

and he probably identifys with a liberal christian tradition more than any other.

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.

Over the past decade, more Christians have been admitted to the US as refugees than those of any other religious tradition, including many persecuted because of their faith from countries like Iraq and Burma.

More liberal Christians would however find other grounds for their belief in Jesus and may be either agnostic about or reject the tradition.

In other traditions, the continuation of the apostolate is more diffused among the corporate body of Christians.

And there are other suggestions of earthly, that is, nationalistic Jewish, Messiahship to be found in the old tradition — more fully elaborated in the other Gospels, especially, as we have seen, in Luke.

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.

But as liberals learned more about those whom they were seeking to convert to Christianity from other religious traditions, they became less sure.

On the other hand, the British had a greater sense of tradition and more theological sophistication than did the Americans.

Other Buddhists have found grounds for a more active involvement in social issues in Buddhist traditions.

But I don't try to save Jesus and the Bible for her, any more than any other tradition.

Though stimulated by an encounter with Zen, the speculations that follow go well beyond the perspective of Zen, though not necessarily beyond those of other, more theistic schools of Buddhism such as the Pure Land traditions.

And other people might think that it's evidence of truthfulness that more than one tradition has the story.

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.

The Christian tradition understands just cause in a much more other - regarding manner.

The church is also being regarded as an important community of memory because the other sources of a rich narrative tradition — families, ethnic groups, residential communities — are also subject to the growing pressures of change, while more recent institutions, such as business firms and the mass media, are believed to have only shallow ties to the past.

In this regard, these traditions have more in common with each other than with secular humanists who seek to justify human rights on the basis of reason alone.

More generally, it stands within the «realist» tradition in affirming the objective reality of the orders of truth and other kinds of excellence, as against nominalists and subjectivists who believe that knowledge is essentially a human construct and values are nothing but human preferences.

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.

More than from any other source, the position here set forth derives from the Christian tradition.

His delineation of «decline» and «apostasy» is more valid for groups that stand directly in the line of the «Princeton theology» and other scholastic traditions and less valid for others.

Later as I studied the Bible more deeply and became aware of many other church traditions, doctrines, and denominations, my Baptist convictions grew stronger.

For that debate to be productive, however, certain other aspects of the common tradition must be brought into focus and made more conscious than now they are.

Others are more interested in conversation with the Catholic tradition.

In some ways more shocking than the renewal of the demand to take other great religious traditions seriously and appreciatively, is the awareness of the truth and wisdom in the supposedly «primitive» religions.

It is more like Luke than either of the other gospels, and was apparently a piece of floating tradition that came to rest here because of the sayings in John 7:24 and 8:15.

The polarity of withdrawal and approach, or distance and identity, seems to be present within the experience of the sacred, though for different individuals and traditions one aspect or the other may be more prominent.

As a result, when electoral politics enlarged the political community of India by bringing the groups other than the middle class into it, it produced popular leaders more inclined to the unrenewed traditions.

When broken down by religious tradition, certain faiths experienced far more defection than others.

«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.»

The church building is probably more essential in the Orthodox than in any other Christian tradition.

1) We're highly evolved primates 2) We have overactive imaginations 3) Our greatest evolutionary asset, our large and highly-folded brains, are also responsible for an insatiable curiosity 4) As a species, and a survival tactic, we make things up to comfort ourselves in difficult times 5) As a complex societal species, we create commonalities and «traditions» with others in our clan / tribe / community 6) These «traditions» result in security, trust, and strong relationships that make the collective more able to survive than the individual 7) These common beliefs also act as a means of numbing the brain to questions and concerns without legitimate or tangible answers 8) Religion is simply a survival mechanism 9) When we die, we simple «are not alive» anymore.

In the process, Barr exposes other foibles of more recent efforts to maintain that tradition of interpretation: a tendency toward specialization in historical and linguistic cognate fields that avoids theological issues and ironically reduces them to matters archaeological and historical; a style of «maximal conservativism» that approximates earlier positions taken on dogmatic grounds by a current process of selectively appropriating the most conservative elements of a variety of more critical positions; a surprising (and again ironic) tendency to offer «naturalistic» reinterpretations of the miraculous within the highly supernaturalistic inerrancy framework; and so on.

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.

If some of the Traditions seem to be of slight importance, others contain some of the more profound ethical and religious teachings of Mohammed.

Canada, from its British roots, has a stronger non-conformist church tradition and in its treatment of immigrants from other countries has tended more toward a cultural mosaic than an assimilating melting pot.

It is understandable that Christians who bear witness to the gospel try to persuade others that their communities and traditions are more fully in accord with the gospel.

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.

Some people might distinguish between them more sharply than others, but both processes involve a major movement affecting our subjective limitations and, therefore, they deeply influence our interpretation of Scripture and tradition.

Traditions of every kind, hoarded and manifested in gesture and language, in schools, libraries, museums, bodies of law and religion, philosophy and science — everything that accumulates, arranges itself, recurs and adds to itself, becoming the collective memory of the human race — all this we may see as no more than an outer garment, an epiphenomenon precariously superimposed upon all the other edifices of Nature (the only truly organic ones, as it may appear): but it is precisely this optical illusion which we have to overcome if our realism is to reach to the heart of the matter.