Sentences with phrase «understand other traditions»

On the contrary, he wants us to enrich a necessarily extensive appreciation of the Western tradition by attempting to understand other traditions that rival it in significance and to understand where they are both profoundly different and deeply similar.

There's a worldwide ecumenism now, in which we try to understand other traditions because they're no longer «out there,» far away.

Not exact matches

While there has certainly been an increase in collaboration between evangelicals and Catholics in recent years, there has not been an attendant growth in understanding of the other tradition's actual theology.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

Any other practice breaks the unity of the church, and the lack of water baptism is actually a tradition of omission, thus not showing a greater understanding of faith, but rather a lack of reverence for the will and intention of Jesus himself.

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

Lutheran theology's antinomian tendency makes it perhaps more vulnerable than the other Reformation traditions in spite of the countervailing forces of its sociology and its doctrinal tradition, although here and there an older methodology, which understands that the Gospel does not negate the commandments, lives side by side with neo-Lutheranism and makes possible at least a tentative no to the likes of the task force.

And I try to learn as much as I can about language, customs, traditions and other aspects that can lead to a better understanding of a text.

What is he allowed himself to be crucified (by not commanding or otherwise organizing a political kingdom or other form of resistance) because he knew from stories and other traditions (or even the Jewish tradition) that a prophet / king is only understood for so long and gradually the religion that spawns from that individual corrupts into something that the prophet never would have wanted.

Theological hermeneutics should have a «spiral structure» in which there is ongoing circulation between culture, tradition, and biblical text, each enriching the understanding of the other.

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.

In an age in which we have became increasingly aware of other faiths and religious traditions in our own backyards and in other parts of the world, we can not develop our life - centered ethics and our life - centered understandings of God in isolation.

The illusion that the now is either so insignificant and commonplace as to be unworthy of study, or that it is so well known anyhow — without analysis, critical reflection, or even systematic observation — as to be beneath serious notice, has become all too characteristic of a theological tradition that knows perfectly well that we can not understand either God's grace or man's sinfulness without in some fundamental sense understanding the other first.

The other is to follow that easy route of religious tradition, declaring that it is not for us to understand; we simply need to accept that it is so.

I think you may not understand what some from other traditions truly believe.

The Christian tradition understands just cause in a much more other - regarding manner.

Indeed, Wyschogrod holds that because the two traditions share certain common premises, it is possible for «each side to summon the other to a better understanding of its own tradition.»

Reason, revelation and tradition all contribute to an understanding of the world and our place in it, and no one of them can displace the other two.

If so, I applaud Schmidt and urge us to give his words further meaning by realizing that to understand our own tradition, we will need to see it in a comparative context which includes both ourselves and others.

How they understand their daily experiences of struggle, informs how they understand the place and authority of the Scriptures and other religious traditions.

Some knowledge of the history and forms of political organization of other nations is also desirable, as a source of suggestions for improving American governmental processes and of warnings about tendencies to be avoided, and as a basis for understanding the different ways of people with other traditions, resources, and problems.

I In my previous lecture I talked about the need to consider separately every other religious tradition and how as Christians we should understand and relate to each.

There are, in the midst of fragmentation, signs of a changing society in the context of religious plurality, where people of different religious traditions are instrumental in building new communities and where interreligious dialogue promotes a new understanding of the other.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

Incidentally, however, by comparing what he knows about Christianity with what he can learn about other religions, he can achieve a perspective by which to understand the uniqueness of the Christian tradition and to face up to the meaning of the Christian mission.

Or, to put it differently, that evangelicals better understand that, in the long tradition of Christian fidelity, including martyrdom, allegiance to Christ of course takes priority over any other allegiance.

He was, of course, always more neo-orthodox than orthodox in his beliefs, and his essay on the concept of «basic Judaism» shows him struggling, as so many other thoughtful modern Jews do, to extract what is enduring and imperishable in the Jewish understanding of life: «groping to establish rapport with the Jewish tradition, standing at the synagogue door.»

In that tradition, instead of thinking of God as a persuasive power who acts as a kind of lure toward which things move, which was Aristotle's conception, Aquinas and others adopted the understanding that God creates by being the ultimate efficient cause for the world.

Tim i found it liberating to just do what the Lord wants you to do i work within his boundarys and yes i attend church and enjoy it.I love the people and i love hearing the word and worshipping the Lord even if others are still bound up with traditions thats not my walk thats theres.My focus is to do what the Lord wants me to do.There have been times i have said no to the pastor he does nt understand why i choose not to lead the worship.i query him as well regarding the idea that its not just performing a function because there is a need our hearts have to be in the right place so that the Lord can use us but he did nt understand where i was coming from and thats okay because of that i just said no until my heart is right i am better not being involved in leading.But i am happy to be an encouragement to others in the worship team i havent wanted to be the leader i have done that in the past.So my focus has been just the singing and being part of different worship teams i think the Lord has other plans as the groups i am in seem to be changing at the same time i am aware that i do nt to worry about change as the Lord knows whats best.I used to be quite comfortable leading the music but that was before when i was operating in my own self confidence and pride.The Lord did such a huge change in my life that i lost my self confidence and that is not a bad thing at all as my spiritual growth has been incredible.The big change was my identity moved from me and what i could do to knowing who i was in Christ and that he is my strength and confidence.Now i know that without him i can do nothing in fact i am dependent on his empowerment through his holy spirit all the time in everything.In the weekend i was asked to lead the music at another church i attend multiple churchs although i attend two regularly one has services in the morning and one has services in the evening so the two do nt really clash.In the weekend i was asked to lead the music its been two years since i did that and i was worried on how i would go.All i can say is that it went really well and because i stepped out in Faith the Lord really blessed the morning to the congregation.The difference is knowing that i serve the Lord with the gifts he has given me but my heart has to be right and when i do it in his way it builds up the body and it brings glory to him.May the Lord continue to show you what he wants you to do even though others may not understand your reasons i just want you to know that you do nt have to pull away completely just work within the boundarys that the Lord gives you and do nt feel pressured by others expectations to do anything that feel uncomfortable.Be involved just as you feel lead by the holy spirit even if it is in a very minor way take small steps.regards brentnz

The reading curriculum, drawn from classic texts in the Catholic, Protestant, and Jewish traditions, will touch on major themes according to the classical understanding of freedom and its relationship with truth, religion, the public interest, and other important concepts (see syllabus below).

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

To understand, appreciate and respect other religious traditions is essential.

At the same time, we will work from the standpoint of our own religious tradition of protestant Christianity, understood both in its own history and in its openings to other religious traditions.

Yet this unsurpassability needs to be understood in such a way as to avoid the connotation of a superiority that negates the revelatory value and validity of other religious traditions.

Hans - Georg Gadamer, a philosopher whose thought resonates profoundly with Burke's, points out that tradition is something that one belongs to and yet is «other» than oneself: «Self - understanding always occurs through understanding something other than the self.»

He defends its application to Natural Family Planning (NFP), though three paragraphs later (for other polemical reasons, see below) he strongly denies its application to «Responsible Parenthood» as understood in the Catholic tradition.

In an interview with Il Foglio Cardinal Scola, Patriarch of Venice and founder of the Oasis cultural centre for understanding between Catholics and Muslims, said that the Open Letter to the Pope and other Christian leaders by 138 scholars from various Islamic traditions was «not only a media event, because consensus is for Islam a source of theology and law... The fact that the text is rooted in Muslim tradition is very important and makes it more credible than other proclamations expressed in more western language... It is only a prelude to a theological dialogue... in an atmosphere of greater reciprocal esteem.

Instead of being worried about religion and its fate in life, clergymen may be helped to a more adventuresome and dynamic understanding of religion's role in contemporary life through participation in the dialogue between questions and answers, between the meanings of the contemporary and those of tradition, and between religion and the other fields of thought.

It is difficult to see how Whitehead's own understanding of God is in any positive way in continuity with any metaphysical tradition, and as to its symbolic meaning, Christian theologians, other than the Whiteheadian faithful, have either been unable to understand it or have judged it to be atheistic.

By an opaque concept of revelation, 1 mean that familiar amalgamation of three levels of language in one form of traditional teaching about revelation: first, the level of the confession of faith where the lex credendi is not separated from the lex orandi; second, the level of ecclesial dogma where a historic community interprets for itself and for others the understanding of faith specific to its tradition; and third, the body of doctrines imposed by the magisterium as the rule of orthodoxy.

Without this pulsation in the Torah, we would not understand how Jesus could have, on the one hand, opposed the «traditions of the elders,» which is to say, the multiplication and excess load of commandments put forth by the scribes and Pharisees, and, on the other hand, have declared that in the Kingdom the Law would be fulfilled to its last iota.

Knowledge of the existence of a vital third (organic) tradition — the others being Aristotelianism and mechanism — in the seventeenth century, of its early success in promoting scientific discoveries, and of the dubious reasons for its defeat, may help embolden some theologians to revive this tradition, in purified form, in a way that would be beneficial both to the religious life of humanity and its «scientific» understanding of the reality in which it finds itself (p. 41)

[16] This was a sincere and open attempt to set out not only the theological understanding of that which divided various traditions, one from the other, but also to suggest theological and practical guidelines toward overcoming such divisions.

The goal is «to help students understand themselves and others as products of and participants in traditions of culture and belief,» so that they can «understand how meanings are produced and received.»

Shira, The meme «God hates pagans and apostates» is definitely biblical, which testifies to the reality that individually and collectively all People of the Book [and other Religious Traditions] are capable of greater or lesser spiritual understanding and mature actions.

A theology of interfaith cooperation lives honestly alongside your theology of salvation and evangelism, but also asks what in your Christian faith — your relationships to Jesus, your understanding of the Bible, your knowledge of Christian history and tradition — speaks to why you might work together with people of other faiths on issues of common concern.

«There is, however, much that unites us, and I pray that the bonds of friendship will continue to be strengthened and that our understanding of each other's traditions will grow.

Christians can understand the distinctive religious truth of other religions as rooted in connections with real dimensions of the triune God, I am convinced, for instance, that the Theravadan Buddhist end is, in fact, as that tradition claims, a cessation of suffering.

Especially in traditional and orthodox circles, one true religion has been advocated and other traditions have been dismissed as false or relegated to a lower level of spiritual understanding.

Study of any particular congregation thus inescapably is study of it in its own tradition, in its likeness to other congregations in previous historical periods who share its basic construal of what the Christian thing is all about, what it is to understand God, and so forth (see chapter 2).