Sentences with phrase «sacred history of»

Most commercially available teas are factory harvested from young sprigs and as such lack any true nutrition, let alone a relationship to the robust and sacred history of tea practice, a sort of communal meditation practice.

They are not concerned with the ordinary history of Jesus bar Joseph from Nazareth, but with the sacred history of Jesus the Messiah of God, and to this end they select and present material from the tradition available to them.

Is not precisely the essential difference between natural and secular history on the one hand and the really personal, sacred history of redemption on the other, blurred, if God's action even outside the history of redemption receives a definite predicamental position within space and time, because a definite, precise individual reality in distinction to others and in a different way from others receives a privileged direct relation to God?

Consequently we know nothing except that man was created by God as God's personal partner in a sacred history of salvation and perdition; that concupiscence and death do not belong to man as God wills him to be, but to man as a sinner; that the first man was also the first to incur guilt before God and his guilt as a factor of man's existence historically brought about by man, belongs intrinsically to the situation in which the whole subsequent history of humanity unfolds.

From this point of view, all priestly or cultic religion, including its Biblical and Christian expressions, is a recollection or re-presentation (anamnesis) of a sacred history of the past.

A Kierkegaardian movement of repetition is impossible for a form of faith that is bound to a sacred history of the past, and so likewise the backward movement of recollection must reverse the forward movement of the Incarnation.

Not exact matches

- The bulk of music composed in the western hemisphere from the beginning of music history up to the 18th century was sacred in its intent and its origin.

We shall not collect the living and sacred documents of our life (and the history of the Church is our life) as a person would collect stamps or butterflies.

Although sacred nature has an ancient history, its recent manifestations are virtually concurrent with the industrial revolution, with this distinctively modern twist: that man is a kind of plague upon or virus within nature.

If we aren't willing to learn about the contexts and histories of the texts we hold so sacred, then it's difficult to prove we are serious about following them.

As we attempt to reconnect with our own history, which is after all a sacred history as far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faith.

It may be true that the ancient authors of sacred history drew some of their material from current popular stories.

Once we grasp the radical Christian truth that a radically profane history is the inevitable consummation of an actual movement of the sacred into the profane, then we can be liberated from every preincarnate form of Spirit, and accept our destiny as an occasion for the realization in the immediacy of experience of the self - emptying or self - annihilation of the transcendent and primordial God in the passion and death of Christ.

And in this task we will always be impoverished if we do not honour and respect the insight, wisdom and contribution of those who, from many traditions and cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversation.

«Salvation history,» not because every moment of this world is willed by God in a direct manner — the bloodletting of Herod is not intended by God as the flight of Jesus is — but because the voice crying out in Rama is as much the subject of sacred prophecy as Jesus's flight.

They are: i) revelatory experiences are common to all religions, ii) revelation is received under finite human condition, iii) the three types of criticisms, mystical, prophetic and secular help to address the distortions that crept into revealed religions, iv) History of Religions makes «a concrete theology that has universal significance» possible and v) an acknowledgement that «the sacred is the creative ground and at the same time a critical judgement of the secular».

Auden locates the events of the Nativity within the vast sweep of history made sacred through the incarnation.

They were responding to hundreds of years of occupation that flew in the face of their sacred history.

I thought I was joining a set apart, incredibly important, super sacred, secret brotherhood that had a rich history of spritual awareness and activism.

What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history.26

He pointed out the uniqueness of the messianic character of Israel's religion in whose sacred liturgy and moral teaching humanity is prepared to receive Christ who is «Lord of history and the human heart».

There are inevitably «symbolic resurgences of the sacred» throughout the history of Israel and of the Church.

Everywhere they will be a little flock, because mankind grows quicker than Christendom and because men will not be Christians by custom and tradition, through institutions and history, or because of the homogeneity of a social milieu and public opinion, but — leaving out of account the sacred flame of parental example and the intimate sphere of home, family and small groups — they will be Christians only because of their own act of faith attained in a difficult struggle and perpetually achieved anew.

Family history research for Mormons, as a result, is of sacred importance.

The incarnation is only truly and actually real if it effects the death of the original sacred, the death of God himself... What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history [The Gospel of Christian Atheism (Westminster, 1966), pp. 54, 57].

This approach, which is associated with Karl Barth, Jacques Ellul, and Wilhelm Vischer, among others, and which also has certain affinities with the confessional stances of Gerhard van Rad and Brevard Childs, seeks to supplement the historical - critical method by theological exegesis in which the innermost intentions of the author are related to the center and culmination of sacred history mirrored in the Bible, namely, the advent of Jesus Christ.

Esack takes a broader, more traditional approach as he identifies and explicates the Qur» an's key themes and the history and traditions of interpreting the sacred text.

To do this, we need to go beyond authorial motivation to theological relation Moreover, it is neither the faith of Jesus (as in Ebeling) nor the Christ of faith (as in Bultmann and Tillich) but the Jesus Christ of sacred history that is our ultimate norm in faith and conduct.

What historical criticism can give us concerning the events of sacred history mirrored in the Bible is a knowledge of probability, not certainty.

Neither author regards the story of the Holocaust as sacred history or martyrology that is exempt from revisions that naturally occur in the light of new evidence and arguments — nor, they point out, have reputable historians treated it as such.

While modern science, history, geology, biology, and physics have failed to convince you of the deep inanity of your silly faith, some priest doing magic hand signals over grocery store bread and wine is enough to convince you it is thereby transformed into the flesh and blood of Jesus, because of the priest's magic powers (or «sacred powers» if you prefer the more euphemistic term).

And such intervention seems to have its correct meaning in sacred history because of the relation of dialogue in freedom between God and spiritual persons.

Its sacred to us, we treat it with respect, it symbolizes ones personal freedom, it stands for universal freedom to all, though many in the west do nt know about the Sikh history and therefore do nt understand the significance of the turban.

Divine causality that can be localized historically at certain points in space and time, appears rather to be what characterizes the supernatural operation of God in sacred history, in contrast to the natural relation of God to his world.

Theologians are recognizing the need for a wider conceptuality which frees theology from the ghetto of sacred history and places it within the whole sweep of human and natural history.

Its history predates Christ on earth: the chanting of sacred Scripture is a tradition we have inherited from the Jews.

They may need to discover and to re-tell a unifying story of the country Of course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying arof the country Of course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying arOf course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying arof history is blowing at cyclone force, and the ability to cope with it seems to be a dying art.

They reject the splitting apart, in the Greek and much of the Christian tradition, of body and spirit, nature and history, secular and sacred.

While modern science, history, geology, biology, and physics have failed to convince you of the deep inanity of your silly faith, some priest doing magic hand signals over bread and wine is enough to convince you it is thereby transformed into the flesh and blood of Jesus because of the priest's magic powers (or «sacred powers» to the extent you see a difference).

The Scriptures, against their own will, intention, and warning, became the «paper pope» with the result that the present was sacrificed, immediacy in preaching was lost, and congregations became accustomed to being sacrificed weekly on the altar of «sacred history»

What they leave out of Abraham's history is dread; for to money I have no ethical obligation, but to the son the father has the highest and most sacred obligation.

For example, in the fourth book of Father Paul Sarpi's History of the Council of Trent, you will find that in the year 1551 the Papal legates who presided over the Council ordered: «That the Divines ought to confirm their opinions with the holy Scripture, Traditions of the Apostles, sacred and approved Councils, and by the Constitutions and Authorities of the holy Fathers; that they ought to use brevity, and avoid superfluous and unprofitable questions, and perverse contentions....

The methodology itself seems to require such a radical approach: it can not stand still when it scents the operation of man in sacred history.

This discovery is a product of our modernity in the sense that it expresses the backlash of the critical disciplines — philology and history — on the sacred texts.

Prior to this period of history, the traditional words of blessing before a meal were «Blessed be thou, O Lord God, King of the Universe»; in this era the focus shifted ever so subtly and the food itself became the object of blessing — «Bless, O Lord, this food» — for food was considered mundane or profane, and only when touched by the holy words of a Christian could it be brought into the realm of the sacred.

As a novel it also invites readers to an indulgence: it offers a taste of adventure, a glance at art history and a sip of «sacred sexuality» in the form of spirituality lite.

Yet it is Nietzsche's vision of Eternal Recurrence, a vision also employing but inverting the sacred language of the mystics, which most clearly illuminates the thinking and experience of a history which is becoming totally profane.

Both transpired within what many observers would call «the sacred space» of Wiltshire Church's sanctuary, and both represented instances in what the same observers might call «the sacred time» of Wiltshire's ongoing history.

He argues for the «need to go beyond authorial motivation to theological relation,» i.e., to the Jesus Christ of sacred history who is our ultimate norm in faith and conduct.

This leads on to the notion of two sorts of history, secular and sacred.