Sentences with phrase «past traditions in»

Was this the time to circle the wagons and defend past traditions in the face of the chaotic conditions that came with being a province of Persia, subject to dangerous foreign influences?

Not exact matches

We could find out when it will ship and, in keeping with tradition, which sweet treat Google will name the software system after (past versions of Android include Marshmallow, Lollipop and KitKat).

For some, a rewarding year - end tradition is settling in with a map and a glass of wine, tallying up all the places traveled in the past year — and making a fresh list of cities to visit once the calendar resets.

I will leave a fuller defense of Edmund Burke to Yuval Levin, who is an expert on the subject, but Marr badly mischaracterizes Burke as a kind of Deweyan pragmatist and experimentalist, when in fact Burke believed in the authority of tradition and precedent, in a predisposition toward reverence for the past, in the notion of God - given rights, and in the necessity of transcendental beliefs and institutions as a grounding for political society.

The Christian tradition is in fact equipped to take the serious searcher past Job, but it was precisely this part of the tradition that was somehow not delivered to Milosz and which does not appear in the poem.

The inadequacy of the modern, secularist alternative to medieval disputationism (whether of the rejectionist or accommodationist type) is that it assumes that humans can transcend their traditions and simply reconstitute themselves in an ahistorical realm, one whose simplicity and transparent rationality will overcome the complexities of the past.

Touchstone provides a forum where Christians of various backgrounds — Protestant, Catholic, and Orthodox — can speak candidly with one another on the basis of a shared commitment to the Great Tradition of Christian faith as revealed in the Holy Scriptures and set forth in the classic creeds of the early church.The term «mere Christianity,» of course, was made famous by C. S. Lewis, whose book of that title is among the most influential religious volumes of the past one hundred years.

In clarifying the ambiguities which we have mentioned, and in building the most coherent and complete philosophy that India has ever known, he thoroughly undercut the past theistic traditioIn clarifying the ambiguities which we have mentioned, and in building the most coherent and complete philosophy that India has ever known, he thoroughly undercut the past theistic traditioin building the most coherent and complete philosophy that India has ever known, he thoroughly undercut the past theistic tradition.

There is one further point to be made, however, to bring these remarks into relation with the deepest insights of the Christian tradition in its best moments, and into relation with the convictions of the wisest men and women — past and present, in our own family, of our own acquaintance or within our own awareness and observation.

This is shown simply in the commitment to two priorities: (1) The priority of the rights and freedoms of the individual over those of the community and (2) The priority of the present experience of the individual in the moment over the past and over traditions.

Beyond the considerable body of research that has emerged in the past three decades which demonstrates that women played a far more generous role in the early Church than perhaps Neuhaus has imagined, my own Wesleyan holiness tradition has apparently escaped his ecumenical vision as well for it was already ordaining women in the nineteenth century.

The modern individual has too often subjugated the spontaneous to the orderly, the possible to the necessary, the enthusiastic to the reasonable, the wonderful to the regular.9 In yet another description, Keen identifies our current «dis - ease» as our inability to view life as a «story,» to integrate past, present, and future into a meaningful whole.10 The metaphysical myths of our tradition no longer confer identity upon us today.

Thus the particular question that has been at the heart of a lot of our religious liberty cases in the past few years — the question of whether institutions in the corporate form are entitled to religious liberty — is not a new question for our political tradition, and the answer that tradition has often offered it is not always friendly to the cause of contemporary traditionalists.

The third is a tradition that seeks to re-appropriate the past in the service of identity politics.

It is in this context that academic freedom finds meaning — it supports a plurality of voices and traditions (past and present) when debating what vision of human life maximizes flourishing, which is the ongoing project of any society that seeks to perpetuate itself.

In place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied religious experience, and by its many - splendored radiance begins to prove how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our LorIn place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied religious experience, and by its many - splendored radiance begins to prove how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lorin the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lord.

The past couple of years, we've accidentally established out a little family tradition of grilling on Saturday nights in the summer months.

The orthodox are stuck in the 19th century believing that they are following the religion of 3000 years earlier, when, in fact, most of their traditions are based on experiences in the diaspora of the last 1900 years, but mostly limited to the past 200.

The Christian tradition has contained many different elements in the past, some of which were in their day rejected and condemned.

In part such openness can be facilitated by a recovery of certain mystical traditions in their own past, such as those discussed by Matthew Fox in Chapter Four of Cry of the Environment (CCSIn part such openness can be facilitated by a recovery of certain mystical traditions in their own past, such as those discussed by Matthew Fox in Chapter Four of Cry of the Environment (CCSin their own past, such as those discussed by Matthew Fox in Chapter Four of Cry of the Environment (CCSin Chapter Four of Cry of the Environment (CCS).

But even that kind of story will not instill a deep Christian identity unless it is told and retold, related in innovative ways, and intertwined with the other individual and collective pasts that are part of every person's tradition.

In the past two decades, the growing trend in both neuroscience and philosophy has been to counter the old reductionist tradition that we are nothing but a collection of neurons, nothing but the physical constituents of our bodieIn the past two decades, the growing trend in both neuroscience and philosophy has been to counter the old reductionist tradition that we are nothing but a collection of neurons, nothing but the physical constituents of our bodiein both neuroscience and philosophy has been to counter the old reductionist tradition that we are nothing but a collection of neurons, nothing but the physical constituents of our bodies.

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.

I also take quite to heart the ways in which the religious tradition lam part of has fomented, exacerbated, and then walked past much of the suffering caused by people and institutions that have claimed to be the very messengers of God.

It is rash to reject the central propositions of past tradition, but it is also rash to utter many of them today, except perhaps in the context of liturgical prayer.

Thus we find examples of the just war tradition in theorists of the law of nations and in positive international law; we have a form of this tradition in modern military codes, rules of engagement, and praxis; and two of the most important theorists of just war over the past forty years have been the Protestant theologian Paul Ramsey and the political philosopher Michael Walzer.

There can be real potentialities only in as far as there are actual presents which lay down conditions to which the future must conform, Furthermore, a past has led up to any such present, and the weight of this whole tradition imposing itself on the future is a necessary condition of the very concept of a real potentiality.

If it gives us a sense that we come from nowhere, that our past is inchoate and our tradition shallow, so that we begin to doubt our own identity and some of the sensitive among us flee to more ancient lands with more structured traditions, it also gives us our openness to the future, our sense of unbounded possibility, our willingness to start again in a new place, a new occupation, a new ideology.

In the biblical tradition, God was thought to possess full knowledge of human history, past and present; and from time to time he chose to reveal the future to certain select people, such as Joseph, Daniel and John of Patmos.

Many people try to solve this basic, problem by simply condemning the typical products of the scientific age and by reasserting the values of the past — that is, by a resolute renunciation of modernity in favor of the «classical» tradition.

China does not have same democratic freedoms as understood in the Western tradition, but the one fifth of the human race in China have realized a considerable improvement of their overall human condition during the past few decades, with changes within their «socialism with Chinese characteristics».

All of this in an historical succession in which the past of the tradition still lives in the present of contemporary human existence, with an aim toward fulfillment of the dominant and dominating purpose which in the earliest witness was declared as having been enacted in the originating event of Jesus Christ himself.

The past which the Christian community or tradition inherits is first of all the event from which it took its origin — Jesus Christ as an historical reality, with all that this includes such as the preparation in Judaism for his coming, the way in which he was received and understood in his own time, his own sense of vocation for whatever he undertook, and the way in which he has come to have significance for later generations.

To interpret this text as a historical vestige, moored in misguided hopes from Israel's past, is to misunderstand the canonical forces at work in shaping the prophetic tradition into a corpus of scripture directed to Israel's subsequent generations of faith.

We dwell within our tradition in order to be more sensitive to the promise and futurity of God that are still on the way Too often, theology and religious education have left us with the impression that everything important has already happened and that therefore faith's main posture is one of restoring the past.

Interpreters of Scripture should seek the help of the Christian community, past and present, in order that insights can be shared, humility fostered, and biases of culture and theological tradition overcome.

A portion of my scholarship over the past two decades has been devoted to introducing the Orthodox tradition to evangelical students and faculty in North America.

What I think has happened in the past sixty years or so is that too many Catholics have lost their confidence in both the truths of faith and the truths of reason; we've lost our confidence in the analytic and synthetic power of our own tradition.

The most important change for my work in the past 20 years is the increasing polarization between the modern right and left in both Protestantism and Catholicism, and the corresponding decline of a center rooted in premodern communal traditions.

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.

While tradition must always be reread in terms of the context, that can only be done if the past formulations are at least known, they assert.

It is, as the Jewish and Christian traditions have always insisted, concerned with «right relations,» relations with God, neighbor and self, but now the context has broadened to include what has dropped out of the picture in the past few hundred years — the oppressed neighbors, the other creatures and the earth that supports us all.

The genre has a rich tradition of presenting polarizing ideas in a fresh way, slipping them past the presuppositions of the audience.

Whatever evolves (or is collectively created) in response to the new global situation will grow partly from past traditions.

Doubtless, manuals such as Joseph Ratzinger's Eschatology, Walter Kasper's Jesus the Christ and Luis Ladaria's El Dios Vivo y Verdadero will be imitated and published in the future.2 The Catholic tradition retains what is useful even when progressing beyond the past.

«An authentic updating of sacred music can take place only in the lineage of the great tradition of the past, of Gregorian chant and sacred polyphony.»

In the past, the religiously committed in each tradition were at the forefront of the rival coalitionIn the past, the religiously committed in each tradition were at the forefront of the rival coalitionin each tradition were at the forefront of the rival coalitions.

Landry then helped the committee match its own story with its denominational heritage, noting where the people at Faith Church had cherished its sacred deposit from its total past and where it had gone its own way in the shaping of its local tradition.

In the past, this has tended to be overstated; on the basis of the fact that Jesus certainly taught in Aramaic, and on the assumption that when we had reached one step behind the tradition in our synoptic sources we had reached the teaching of Jesus, it was sometimes assumed that an Aramaism represented the voice of JesuIn the past, this has tended to be overstated; on the basis of the fact that Jesus certainly taught in Aramaic, and on the assumption that when we had reached one step behind the tradition in our synoptic sources we had reached the teaching of Jesus, it was sometimes assumed that an Aramaism represented the voice of Jesuin Aramaic, and on the assumption that when we had reached one step behind the tradition in our synoptic sources we had reached the teaching of Jesus, it was sometimes assumed that an Aramaism represented the voice of Jesuin our synoptic sources we had reached the teaching of Jesus, it was sometimes assumed that an Aramaism represented the voice of Jesus.

Men may think, feel, and act in ways that are novel, unprecedented, tradition - breaking and still preserve unbroken that power and content of the past whereby the life of culture is enriched.