Sentences with phrase «strong tradition in»

The space is the perfect perch to admire the view of the Villa Borghese whilst also providing a comfortable space for large family parties at weekends — a strong tradition in Rome.

These pooches have a strong tradition in swimming and were developed to work in the water, whether as a rescue pooch or for hunting.

The College of Charleston is almost 250 years old, and in that time has developed a strong tradition in many academic fields, including education.

Given Kentucky's record of steady educational progress, the tremendous capacity of its educators, and the strong tradition in our communities that all children are «our kids,» there is ample reason for optimism that the Commonwealth can be the first state to achieve excellence with equity.

Vegetarianism has a strong tradition in Judaism, as the original design for the Garden of...

«It will also give me a possible road map toward developing myself as a science journalist in India, a country which, at present, does not have a strong tradition in this field.»

Left - wing songs get written about more but there's a very strong tradition in country music which plays to the right - or traditional values anyway.

Especially economics has a very old and strong tradition in prescribing certain policies («normative» economics) or evaluating policies that have been implemented («positive» economics).

Hockey has a strong tradition in Kent, so I quickly got to know the delights and the rivalries of playing teams like Anchorians, Canterbury and Burnt Ash — and, of course, the after - match beer.

The Time is Ripe S. Martinelli & Co. makes a splash in new beverage categories while maintaining its strong tradition in apple juice.

Asheville, North Carolina The largest city in Western North Carolina is also its most artistically - inclined, with strong traditions in live music, performing arts, film and fine arts.

Not exact matches

The Quebec demonstrations can't be dismissed as simply an example of the province's strong tradition of social activism, and neither are they the actions of selfish youths who aren't satisfied with the lowest post-secondary tuitions in North America.

With scant grounding in constitutional text or tradition, court majorities took it upon themselves (usually over strong dissents) to remove a number of matters from legislative and local control.

Indeed, over the years, Georgetown has been perhaps the clearest example of what many such schools practice: the whipsaw of «Catholic tradition,» in which the strongest declarations of Catholic identity come from the fund - raisers, the alumni association, and the public - relations office ¯ all the people trying to sell the university in a tight economic situation that requires a good bit of niche marketing.

That is why capitalism — and societies free not only in their economic system but also in their polity and their culture — have arisen with less friction in areas where Jewish and Christian traditions are strong.

So one might say there is nothing new in the study, except that increased «fluidity» might be bad news for those traditions, such as Catholicism, with a strong connection between religious identity and ecclesial adherence.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

As heirs of a tradition of strong, capable Christian women whose influence on the world has been positive and uplifting, our aspiration is to ennoble women in the service of Christ.

Traditions with a stronger sense of the common good, a better understanding that we need each other and will not make it all alone — in one way Judaism, in another Catholicism.

There has also been a deliberate attempt to develop our particular situation into a strong culture for the College, mainly rooted in traditions that staff experienced in their own schools a generation ago, or in revivals of medieval traditions, such as that of the boy - bishop (a boy rules the College for a day on the feast of St Nicholas.)

Anti-Semitism probably did more to engender a strong sense of peoplehood than any text or idea in the Jewish tradition.

On these grounds Matt.11.12 has a very strong claim to authenticity: it stands in the earliest stratum of this particular tradition and it reflects the attitude of Jesus to John rather than that of the early Church, to which he was at best the Forerunner (Mark 9.

The evidence for exorcism as a feature of the ministry of Jesus is very strong indeed: exorcisms are to be found in every strata of the synoptic tradition, and the ancient Jewish texts regard Jesus as a miracle worker, i.e. an exorcist.

Since Pharisaic Judaism held a strong belief in the resurrection of this mortal body, and Paul belonged to this tradition (see Acts 23: 6), it might be expected that Paul would affirm that belief.

Why are we so stubborn and strong willed and steeped in mans tradition, why cant we just obey.

In considering churches as communities of memory, therefore, we must ask how strong this tradition will be and what goods it will convey.

Whatever the literal accuracy of the scheme of JEDP (in Genesis JEP), the fact of periodic and thorough rethinking and rearrangement of the material is indisputable: the scheme of documents at least reflects the certainty that the tradition maintained a strong vitality and relevance in the life of Israel throughout Old Testament history.

In A Necessary Evil Wills marshals his usual blend of careful scholarship and vigorous polemic to make a case against the strong streak of «antigovernmentalism» that marks the American political tradition.

But I also write with a strong sense of the Calvinist tradition's striking awareness of the ingrained and pervasive nature of original sin and of that same tradition's insistence that our salvation is worked out in the publicly responsible realm of city and state.

Not every congregation does all these things, but the more they engage in these intentionally denominational choices, the stronger their overall sense of rootedness in the tradition.

At this time we all need to face the strong claims on our attention made by other cultures and by the other, subjugated, forgotten and marginalized traditions in Western culture itself.

Similar to the Indian tradition, the East Syrian church holds a strong tradition of the apostolic activity of St. Thomas in India.

He encouraged experimentation with pastoral counseling which went beyond an exclusively supportive conception of counseling, because he believed that «within the Christian tradition in which we believe [is] the power of the Holy Spirit to regenerate people through merciful judgment and a loving challenge to grow through suffering into a stronger and deeper faith.»

It reflected a strong and genuine tradition in Edessa and not something fabricated to bring glory to the Edessean church.

What we see in the Syrian tradition is a Christianity which in its understanding of human nature was eager to preserve the freedom of the human being and a certain degree of self - reliance, thereby laying strong emphasis on ethical power and the sense of responsibility.

It was not only the Addai tradition that was strong in Edessa but also the tradition that St. Thomas worked in India and died there.

Its strong tendency is to find the norms for Christians in the depths of the inherited dominant tradition.

Both Stokes and Cousins hold that the tradition of a dynamic deity is much stronger in classical theology than is generally supposed.

The United States has a strong tradition of welcoming the persecuted, from its founding when people were fleeing religious persecution in Europe to now where we've resettled refugees from over 40 nations in partnership with local communities.

Unfortunately this tradition is also very strong among Christians, who — like Hellenists, Hindus, and Neoplatonists — believe that the soul alone is to be saved and that the body and other material objects, whether living or non-living, do not participate in or benefit from the redemption in Christ.

Consequently, many of us spent the next decade working through an answer to the question of the meaning of religious language in terms of ordinary experience, in terms of a «revision» or «re-presentation» of the Christian tradition «intelligible to modern minds,» and worked on formulating an appropriate and strong political theology.

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.

Something that can not countenance change in order to keep on being itself is not something «traditional» but something that's not strong enough to give rise to a tradition.

While our rights tradition stems from a belief in a moral order independent of government, a strong case can be made that our system of limited and dispersed power depends even more profoundly upon an appreciation of human imperfectibility.

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.

This apocalyptic element is certainly present in the Gospels, and it was present in the gospel tradition; but it probably came in at a point early in the history of the tradition, and it grew stronger in some circles as time passed, reaching its climax in the Gospel of Matthew — only to be all but completely rejected in John!

«As clergy, we in our traditions know something about suffering, and we know something about our shared faith that love is finally stronger than anything, including hate and including death.»

Moreover, Oregon has a long - standing tradition of anti-Catholicism, harking back to strong Ku Klux Klan activities earlier in the century, as well as pre-World War II efforts to prevent religious (especially Catholic) schools from operating, a movement that failed only on appeal to the Supreme Court.

And this is affirmed in full awareness that there is a strong tradition of preaching which consistently refuses to embrace any position that implies that the Word of God is contingent, modified in any way by the situation of the congregation, or that it moves in any direction other than downward.17

And as a matter of fact, the history of the Church's use of Scriptures in her preaching and teaching has tended to move in an either / or pattern, there being periods of strong emphasis upon the Scripture as the body of authoritative tradition, provoking a reaction in favor of an understanding of Scripture as address to the hearers.