Sentences with phrase «tradition for humans»

It is an enduring tradition for humans to create self - portraits.

Celebrating the 4th of July is a great American tradition for us humans.

Not exact matches

«Part of it is the nature of working with creative people that are looking for an outlet to express it not just in their work, but as a way of showing affection for their co-workers and having fun,» explains Bluebeam's Chief Human Capital Officer, Tracy Heverly, about the tradition.

Eve Tushnet has written beautifully on a vision of friendship for gay Catholics, encouraging them to recover a fundamental aspect of the Catholic tradition of human ecology that has been missing in modern times.

The Catholic tradition — even the wise Pope Benedict — still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.

Third, it was the tradition of Christian humanism which led the White Rose to see the essence of the anti-humanism of the Nazis in their disregard for the sanctity of individual human life.

The Baptist tradition, as shaped by American revivalism in the Great Awakenings, has generally leaned toward Arminianism, a modified version of predestination proposed by Jacob Arminius (d. 1609) that allowed a greater role for human cooperation in salvation.

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

Each of the three will denote the good for a human individual.1 Because of its long association with the liberal tradition, «interest» is so often used to mean an individual's private happiness that the phrase «private view of interest» may seem redundant.

Such cultural pluralism is consistent with the requirements of human nature for a determinate social matrix, and it provides for continued enrichment of the life of mankind through a variety of contrasting traditions.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

Knowledge which depends on human experience and traditions related to the Prophet concerning such matters are not the basis for Islamic legislation.

I write from the standpoint of a Church of England parish priest and many of my examples are from that tradition, but I recognize that the Church of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the planet.

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

In the Judeo - Christian tradition, the church has never separated its message of salvation from its concern for concrete service to human beings, including the healing of sickness.

For some Christians within the North American evangelical tradition, the work of racial reconciliation can be boiled down to the idea that there is only one race, the human race.

The Primary Purpose of Sex and Marriage: Procreation Holloway's rooting of the purpose of sex in the Incarnation is a unique argument in favour of the conclusion articulated by the tradition and by many contemporary orthodox Catholic scholars, namely, that the «primary reason for the existence of sex in human nature in the intention of God is for children».

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

The traditions themselves have allowed a place for common human experience.

In opposition to the blatant violation of human rights everywhere in the world, perhaps the faithful of all religious traditions will join together to do the will of God for the sake of all humanity.

Still, such theorists also continue, as did Kant himself, the modern natural law tradition, at least in the following way: The duties prescribed by nonteleological liberalism are defined in terms of rights that are prior to any inclusive good; that is, these rights are separated from, and respect for them overrides, any inclusive telos humans might pursue.

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.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

Thus support for human rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradihuman rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradiHuman Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradihuman rights standards established through international law derive authority from the teachings of its own religious tradition.

For instance, in writings such as Judaism and Human Rights (Norton, 1972), edited by Milton Konvitz, Jews argue that human rights are rooted in the Jewish tradiHuman Rights (Norton, 1972), edited by Milton Konvitz, Jews argue that human rights are rooted in the Jewish tradihuman rights are rooted in the Jewish tradition.

«Through our church here, we carry on the tradition like fellowship groups for the elderly... we also have a debt advice service... we also work with victims of human trafficking.»

And yet, even this limitation is not without its usefulness, for it can surely lead to the appreciative evaluation of other, non-Western expressions of the meaning and destiny of human existence without thereby relinquishing insights to be gained by attention to Christian history and tradition.

He states that he advanced beyond his contemporaries and was zealous for his father's traditions (1.14), thus describing his experience of Judaism in human, not divine terms.

22 and God's concern for human suffering has a strong biblical tradition behind it (Patrick Miller Jr..

Today, Christians of integrity are thrown back upon the never reducible testimony of Scripture, Tradition and the divine Spirit — a testimony that defies possession, but also manifests an exceptional trust in the insight, imagination, reasonableness and spiritual courage of ordinary human beings when they are modest enough to ask for what they do not and can not possess.

For example, there is the left - leaning «progressive» tradition that locates human dignity and progress as its central affirmations.

Second, we must use the vast ethical and conceptual resources of the Judeo - Christian tradition to develop a God - centered ecological ethic which accounts for the sacredness of the earth without losing sight of human worth and justice.

Nevertheless, the classical humanistic tradition, with its emphasis on the common distinctive qualities of man, provides stronger support for the democratic ideal of human equality than does evolutionary naturalism, with its concern for the continuity of man with the lower forms of life.

Faith presupposes a context of certain practices and even bodily transformation» for our flesh is redeemed by Christ's own flesh» and can not be considered a general feature of human nature that finds diverse expression in all the great religious traditions.

See Between Man and Man (London: Regan Paul 1947), p. 89) Such communication by a teacher who has a deep feeling for a religious tradition often leads students to an encounter with the meanings which speak to human needs from that tradition.

Still, this commitment is sufficiently prominent in the tradition to provide contemporary Buddhists with a basis for protest against the economic theory that the only value of animals is the price humans will pay for them and against the factory farming that this theory supports.

Tradition has assumed a new significance for Protestants in a period dominated by the historical understanding of human life.

On balance, Berger's theoretical perspective has provided a modern apologetic for the value of religion, arguing not from theological tradition but from the secular premises of social science that humans can not live by the bread of everyday reality alone.

Is it a problem, a defeat for our religion or do we discover that the interrelationship of people of different religious traditions is of benefit for our life as human beings in this global village?

In the philosophic tradition it is the idealists rather than the naturalists who have made the fullest place for this insight into the essentially social character of human existence, though contemporary naturalism as in Mead, Dewey, and Wieman has achieved a similar perspective.

In your excellent editorial article, you write: «There has been a long - tradition within Catholic catechesis for making a rational case for the immortal nature of men... She (the Catholic Church) needs to make a renewed case for her teaching concerning the human soul.

For the central assertion of the Christian tradition is that the eternal Reality, invisible to human eyes, has made Himself known to men through material mediation.

In Christian Scripture and tradition, then, we find an ethic of care for strangers that renders precarious the protection of daughters; an ethic of chastity — laden with innuendos of pleasure, lust and pride — that renders precarious the moral standing and human rights of women; and an ethic of Christian duty that renders precarious the basic safety of wives.

If the constitutive assertion of this witness, however expressed or implied, is specifically christological, in that it is the assertion, in some terms or other, of the decisive significance of Jesus for human existence, the metaphysical implications of this assertion are specifically theological in that they all either are or clearly imply assertions about the strictly ultimate reality that in theistic religious traditions is termed «God.»

And if the desire for a final justice is part of our human longing, so too is that longing for something more, whatever it might be, that Kass and the Western tradition have long sought.

If sufficiently original, human response may shape the common culture inherited by our fellows, for every tradition blindly received originally had its purpose and justification, however feeble that might have been.

From the perspective of James Madison's observations about factions and freedom in Federalist No. 10, for example, the respect for tradition and the flourishing of faith is not a glitch but a feature of a free society, which encourages the development of a variety of human types.

I have suggested elsewhere that value - free technology, the military - industrial complex, and narrow nationalism might be modern examples of such principalities and powers.9 Hendrikus Berkhof suggests that human traditions, astrology, fixed religious rules, clans, public opinion, race, class, state, and Volk are among the powers.10 Walter Wink sees the powers as the inner aspects of institutions, their «spirituality,» the inner spirit or driving force that animates, legitimates, and regulates their outward manifestations.11 They are «the invisible forces that determine human existence «12 When such things dehumanize human life, thwart and distort the human spirit, block God's gift of shalom, the followers of Jesus are rallied for a new kind of holy war.

By the following century Lutheran theology had returned to the medieval tradition in which it was thought that the souls of the departed already live in blessedness with Christ in a bodiless condition, and where, for this reason, the significance of the general resurrection was considerably lessened.56 It was left to extremist Christian groups, such as the Anabaptists, to affirm the doctrine of soul - sleep and to describe human destiny solely in terms of a fleshly resurrection at the end - time.