Sentences with phrase «tradition written on it»

Not exact matches

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.

... while Paul VI did write that it was his responsibility to sift the material he had been given by many advisers, including the papal commission on marriage and fertility that Pope John XXIII had established and that he, Paul, had expanded, he also made clear that the teaching of Humanae Vitae rested, not on the personal conscience of Giovanni Battista Montini, but on the mature conviction of Pope Paul VI as custodian and servant, not master, of the Catholic tradition.

Having known both of these scholars and having written about Talmon at some length, I must point out that Talmon wrote expressly on the French postrevolutionary and restorationist traditions and not about the later period that concerned The Origins of Totalitarianism.

Seems that maybe there was also a lot of translation that occured before the books even took written form, as these tribes had traditions of passing on information orally, before writing and scribing started to take hold.

It only has authority and only makes sense as the written record of God's Word handed on through the Tradition of God's People in the Church.

V «Priestly» laws and narratives of Genesis - to - Joshua («P») written on basis of earlier traditions.

Written toward the end of a long career dedicated to the study of religion» his The World's Religions: Our Great Wisdom Traditions has been a staple on college syllabi since it first appeared in 1958» this book has a definite valedictory feel.

In this pioneer form - critical work the first attempt was made to write a history of the synoptic tradition and to isolate the influences at work in and on that tradition as it changed and developed.

Drawing on Aristotelian tradition, Aristides wrote: «I perceived that the world and all that is therein are moved by the power of another, and I understood that he who moves them is God, who is hidden in them, and veiled by them.

’25 Bloch believed that «the ultimate, enduring insight of Marx is that truth does not exist for its own sake but implies emancipation, and an interpretation of the world which has the transformation of the world as its goal and meaning, providing a key in theory and leverage in practice».26 Drawing on this tradition Moltmann writes that unless truth «contains initiative for the transformation of the world, it becomes a myth of the existing world.

Writing about a quarter of a century after the death of Jesus, he says that the tradition passed on to him, presumably when he became a Christian some twenty years earlier, contained the following statements: «that Christ died; that he was buried; that he was raised to life on the third day; and that he appeared to Cephas and afterwards to the Twelve.

The Apostles» successors, next three centuries: die for faith, write liturgies, establish canon of scripture, doctrine, and practice based on that tradition.

So I will end on a somewhat ironic note of contrast: in 1970 I wrote of a «post-traditional world»; today I believe that only living traditions make it possible to have a world at all.

Woody once wrote that he was «raised in the Jewish tradition, taught never to marry a Gentile woman, shave on Saturday, and most especially, never to shave a Gentile woman on Saturday.»

A quotation from them given by Hippolytus (Ref 5, 8,11) shows how by combining written materials they could produce the impression that they were relying on secret tradition.

If I am asked to identify more precisely what biblical scholarship and Reformation traditions have taught us on this subject, I quote one of the eminent theologians of the first part of this century, who wrote:

This oral tradition was supposed to have been inspired on Mt. Sinai together with the written law, though it often actually adjusted the requirements of the ancient laws to new circumstances and customs by rather free interpretations.

Sullivan has written elsewhere and at length on his disagreement with the Christian tradition, and Catholic teaching in particular, with respect to the licitness of homosexual acts, and is perhaps today's foremost proponent of same - sex «marriage.»

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

In the preface to his five books on The Interpretation of the Oracles of the Lord, Papias referred to «the living and abiding voice» of tradition, which he even preferred to written records.

Jaroslav Pelikan, the late professor of history at Yale University, wrote of the Christian tradition on a scale that no one else attempted in the 20th century.

Raymond Brown, the Scripture scholar, once wrote that Tradition was the divinely guided reflection of the Christian community on the mystery of Jesus.

Susan Galloway, as a Jew, time to stop listening to the traditions of men and start your education on His truth written in Psalms 22:1 - 31, Matthew 4:23, His gospel must be about the kingdom of God.

It is widely recognized that when Paul wrote to the Corinthians on this subject about the middle of the first century, he was quoting a well - established credal formula which he had received from early Christian tradition and which ran, «Christ died for our sins, in accordance with the scriptures; he was buried; he was raised to life on the third day, according to the scriptures.»

The trouble with this mode of communication is that the written word has imposed on it our filters, our experiences, our expectations, our traditions and our agendas.

In their examination of the written records, not only were they not of a mind to «insist on proving this tradition legendary», 3 but because of their Christian commitment they were ready to be convinced of the traditional view if only that were the conclusion to which their study of the New Testament records led them.

All these stories were passed on orally from not just prehistoric, but from times immemorable before man committed them to written tradition.

Written in the muckraking tradition of Jessica Mitford's The American Way of Death (1963) and Eric Schlosser's Fast Food Nation (2001), One Perfect Day takes readers on a tour through Bridezilla's homeland.

As Timothy George wrote in his introduction to «The Gift of Salvation» in the December 1997 issue of Christianity Today: «We rejoice that our Roman Catholic interlocutors have been able to agree with us that the doctrine of justification set forth in this document agrees with what the Reformers meant by justification by faith alone (sola fide)... [But] this still does not resolve all the differences between our two traditions on this crucial matter.»

I've been doing a lot of reading on church history recently (for that book I'm writing... Close Your Church for Good), and it constantly amazes me how much of what we do «in church» is a result of tradition (so much for Sola Scriptura) which developed 1000 - 1500 years ago as a result of a politician or priest who wanted more power or more money.

We pointed out above that this is a difficult factor to assess in the case of gospel relationships because of the difficulty of establishing original texts, and because of the possibility of parallel free tradition living on side by side with the written gospels and influencing them at various stages.

Writing of men in an old section of the South that he knew so well Wolfe writes: «He is not a colonist, a settler, a transplanted European; during his three centuries there in the wilderness he has become native to the immense and lonely land that he inhabits; during those three centuries he has taken on the sinew and the color of that earth, he has acquired a character, a tradition, a history of his own..

So, in any single instance, or in any number of instances, it must always be considered possible that the tradition which the first written gospel source has used has lived on to affect the later gospel traditions in cases where they have used the earlier written source.

Other work on the history of the synoptic tradition will be mentioned in the course of our own work; at this point our concern is simply to argue that the reconstruction of the teaching of Jesus must begin by attempting to write a history of the synoptic tradition.

The belief that God rewarded people for faithfulness to their religious tradition was periodically challenged by prophets like Jeremiah who reminded the people of the law of God written on the heart.

I believe Moses wrote both, though I believe that he may have used different sources or oral traditions to record the two accounts, but even then, both are accurate and simply reflect two different thematic perspectives on the creation account.

On the one hand, as will become evident, Matthew is a masterful literary artist and is in control of his writing as well as his use of the materials of tradition that are available to him.

With what we now know about oral tradition we can not use the time lapse before the Gospels were written to cast doubt on their general accuracy, even as we can not guarantee their accuracy in every detail.

«I commend you,» he writes, «because you remembered what I said and preserved the traditions which I passed on to you» (I Corinthians 11:2).

Thus he may have been thinking of the rabbinic tradition of a Noahide Law, different from the Mosaic Law in being written on the hearts of all of Noah's descendants - the whole human race - rather than being proclaimed to Israel alone.

By no means do we have to reckon exclusively with oral tradition... Personally I have... tried to typologize the so - called «prophetical literature» in two main groups: «The liturgical type» («liturgy» taken as a purely form - literary term) to be found in Nah., Hab., Joel, «Deuter - Isa,» et al., with real «writers» behind them, and probably from the very beginning taken down in writing, and «the diwan type» (no very good term, I admit), e.g., Am., Proto - Isa., etc., primarily resting on oral transmission...

Sources of Indian Tradition, edited by William Theodore de Bary and others, has excellent sections on Hinduism written by two distinguished Hindu scholars, R. N. Dandekar and V. Raghavan, and readings from Hindu writings, carefully chosen to present Hindu beliefs and practices.

«Mack was one of the hopes for a revival of the tradition,» said Ralph Hood, a University of Tennessee professor who's written two books on snake handlers and is probably the foremost academic expert on their culture.

Instead, these authors were dependent on written and oral accounts that had already undergone interpretation and were based on traditions built up to reflect the needs and expectations of the early believers.

The hierarchy clearly has political power; Küng must rely on the informal power of the written and spoken word, on the university tradition of inquiry and discussion, on the theological ground of ecumenical consensus, and on the democratic ideal of due process.

I wrote my dissertation on Karl Barth and biblical narrative, and I was very much influenced by Hans Frei and the Yale tradition of understanding scripture in terms of narrative.

As we shall see, this hypothesis of Lohmeyer's not only enables him to write the most penetrating of commentaries on the Gospel of Mark; it also enables us to reconstruct — in further hypothesis of course, since hypothesis is all we can hope to achieve in this area — to reconstruct one or two of the stages through which the gospel tradition passed before it reached Mark, the writer of the earliest account of what Jesus said and did.

Rudolf Bultmann himself has written, not perhaps at his best, on this tradition in «Der Gottesgedanke und der moderne Mensch,» Zeitschrift für Theologie und Kirche, December, 1963.

Yet the 38 - year - old British composer of such blockbuster musicals as Jesus Christ Superstar, Evita and Cats, who has written such enormously popular melodies as «I Don't Know How to Love Him,» «Don't Cry for Me, Argentina» and «Memories,» demonstrated in the Requiem that he can also write beautiful serious music in the English choral tradition — while still holding on to his more rock - inspired identity.

Lloyd Webber has demonstrated in Requiem that he can also write beautiful serious music in the English choral tradition — while still holding on to his more rock - inspired identity.