Sentences with phrase «real traditions of»

Little research has been done with this construct and so there is no real tradition of measurement with it....

Not exact matches

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).

It's a real privilege to continue Adams Street's impressive tradition of late stage venture investing.»

The pursuit of excellence, real - world learning, and applied research underpin the university's education tradition.

The model of real estate private equity firms doing joint ventures with developers and project sponsors is a time - honored tradition.

We have known for over 200 years that the bulk of the Bible's claims are nothing more than Jewish tradition and folklore and that the Jesus as represented in the NT is nothing like the real Jesus who lived.

There is no real evidence that Luther regarded this consolation as inadequate; the impetus to reshape his thought in a new configuration came from the theological tradition, not the anxious yearnings of a troubled conscience.

By thus counterposing an active, «dynamic» (which is what he means by «temporal») subject to the static, substantial» subject of recent metaphysical tradition, Mason may have taken care of real concerns, but not those that trouble Heidegger.

This coheres with a subjectivized reading of the phenomenology of Dasein which is far from being sufficiently «reformed,» that is, in relation to the real target of Heidegger's dismantling of the tradition.

In traditions that believe in the real presence of Christ, the priest or pastor may get tipsy from drinking the consecrated wine that is left over at the end of the service, since the blood of Christ can not just be poured down the drain.

Because of the force of Ramanuja's claim to having systematized the real truths of the Hindu religion, and because of the obvious gains to be realized through the comparison of two culturally different theistic traditions, Ramanuja's approach will be followed.

The real test of love as seen in the deeper moral traditions of mankind, and in the Christian faith, is the willingness of persons to commit their lives and sexual being faithfully to one another «till death do us part».29

He insists that by attentively listening to the Jesus of the Gospels and through a collective listening with the disciples of every age, that is, through the authentic witness of Scripture and Tradition, one «can indeed attain to sure knowledge of the real historical figure of Jesus» (p. xvii).

The real issue at hand is whether or not there can be an individual and interior mythical vision, a vision that is not simply the reflection of an ancient mythical tradition, but a new creation, a vision that reflects and unveils a new form of the cosmos and history.

It can be seen from the above that there are real differences between the synoptic tradition on the one hand and the remainder of the New Testament on the other, as far as the usage of Kingdom of God is concerned.

The real test of dialogue is whether people in one faith community can make their own the prayers of another faith tradition, without making faith traditions predatory or obsolescent.

The symbols and traditions of Christmas came many years after Christ and each have a real meaning.

It's about living within this tradition and letting it be a mediator of the sacred — letting this tradition, critically, have its way with us, shaping our identity, shaping our sense of what is real, shaping our sense of what life is about.

From the gospel accounts of his spoken words at the Last Supper, the unity of Catholic tradition holds that the Real Presence is divinely given in the sacrament of the Eucharist — substantively more than any lesser parallelism on our part of either seeing or hearing.

Integral to it are both an emphasis on the real presence of the risen Lord, reflecting the concern of the Lutheran and Roman Catholic traditions, and on widening the rite beyond the elements themselves to encompass the entire celebration and the Spirit's crucial role in it, in keeping with the Orthodox and Reformed positions.

If by «evil exists» you mean that evil possesses a real substance of its own, and that it therefore exists in the way goodness exists (or, for that matter, a tree, a rabbit, an idea or a dream exists), in point of fact Christian tradition has usually denied this quite forcibly.

Appraisal, he tells us, involves discerning (1) the ontological features of the human, especially in its relation to the divine, (2) what is «enduring, true and real» about the tradition, (3) what this truth implies for concrete «choices, styles, patterns and obligations» of life, and (4) the connection between these different levels of truth in the tradition and concrete situations that we confront in our everyday life.

Could the real story be found not in any «failure of nerve,» but in the rise of a largely consistent intellectual tradition?

Whether Rama or Ravana ruled, whatever political authority structures came into being or disappeared, they had but minimum impact on the life of the various village communities; they continued to live in some kind of internal self - sufficiency according to their different traditions, with Custom as the real King.

While Bunge never shies away from the very real connection between this pedagogy and the abuse and diminution of children, she even more adamantly proclaims that such an estimation of the tradition is not a «full account of past theological perspectives on children and our obligations to them.»

And if this is not the case, are there not other religious traditions, each with its own historical concept of the ultimately real, and their claims to truth?

As it advanced, it made «finer and finer distinctions between layers of tradition in the Gospels, beneath which the real object of faith — the figure [Gestalt] of Jesus — became increasingly obscured and blurred.»

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.

As a white, middle - class woman living in California, rarely have I faced real pain as a result of complex systems, and strongly held societal, cultural or political traditions and beliefs.

The real challenge would appear to be not so much mending the split hairs of rubric and theological issues but giving the people in the pews the opportunity to be a witness to both traditions.

«There is no real education without personal responsibility, and there is no responsibility without freedom» If true education is an education in the virtues then we can begin to see a link between the work of the Jubilee Centre and the work of the Benedictus College of the liberal arts, which places itself in a tradition stretching back through Blessed John Henry Newman, St Thomas Aquinas and St Augustine to Aristotle.

Responding to the critical tradition's Quest for the historical Jesus (where the Jesus of history is thought to lie behind the layers of theological gloss of the Christian community), Redford shows how the real crux of the problem is the post-Cartesian scepticism of all things supernatural, above all the Incarnation.

Our modern, Western tradition is Cartesian for we have been taught to think of the mental and of the physical as different, real things.

The real fact is the tradition of the Catholic Church who claims to have transferred the Sabbath from Saturday to Sunday.

In fact, through the work of several philosophers both in America and in Europe, our century has witnessed the emergence of a distinctively modern metaphysical outlook which at last offers a real alternative to the philosophia perennis of our Western tradition.

Prof. McDonough's letter also reveals with startling clarity that the real intent of the authors is to attack the hierarchical structure of the Church and its traditions regarding priesthood.

It is also important to recognize that the real meaning and ground of the resurrection faith in the primitive church was not particular items in the tradition nor particular views as to how Christ's victory over death was accomplished.

For one thing, there is no real or ostensible connection between Whitehead's notion of God or religion and the symbols of the Christian tradition, although of course this does not mean that they are necessarily incompatible with one another.22 Whitehead does value religion, however, and does have a place for God.

Marxsen argues — in my opinion, convincingly — that the real Christian norm is the witness to Jesus that makes up the earliest layer of the synoptic tradition.

«Perhaps some people think the nonviolent tradition exists only among folks who wear Gandhi buttons on their lapels and have some history with the Left; they don't think a bunch of white - bread eaters with Bible College bumper stickers could be «real» satyagrahis.

At the Council of Trent in the sixteenth century, for example, there was no real theological deepening of the notion of revelation because the main concern was with safeguarding the deposit of faith that the council fathers held to have been passed down in Church tradition under the guidance of the Holy Spirit.

Specifically, that is the step of reconstructing the history of tradition, of which the first three Gospels are the documentation, so as thereby to identify the earliest stratum in this tradition, which is the real Christian canon by which even Scripture has whatever authority it has.

Toward the end of Ut Unum Sint, John Paul cites some of the questions that must be addressed in conversation with the communities issuing from the tragic divisions of the sixteenth century: (1) The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God; (2) The Eucharist as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit; (3) Ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate, and diaconate; (4) The Magisterium of the Church, entrusted to the pope and the bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith; (5) The Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity.

On the other hand, while the Christian way of approach contrasts with that of Greek moralists, it has a real analogy with the Jewish tradition out of which Christianity arose.

I've tasted what we all want and need, and I suspect the only way we are going to arrive at a place of contentment, unity, one - another - ness that truly satisfies and meets real needs in real daily lives, is to completely cut our moorings with traditions (that are frankly boring, repetitive and spirit numbing to many).

Real AA's don't have a problem with your belief... they don't appreciate your disrespect of their Traditions.

On the other hand, for minds deeply influenced by Nominalist traditions of philosophy in the West, a» mystery» means an intellectual conundrum, something one step removed from worldly experience and therefore not quite real in its psychological impact.

This, and not the much ballyhooed triumph of «progress» over «tradition,» was the real «spirit of Vatican II.»

The REAL Church is the heart of man, receiving our LORD's HOLY SPIRIT, true acceptance of GOD's saving GRACE would mean turning away from false teachings, man's doctrines and traditions.

What he said was of course familiar in non-Catholic circles for a long time; yet the way in which he said it, with the consequences of that pronouncement in his own communion, is an indication of a growing consensus about the right place and real significance of Scripture in the Christian tradition.