Sentences with phrase «value tradition as»

Not exact matches

Despite criticisms against religion, every major faith tradition in the world has core principles and values that can serve as an anchoring ethos for entrepreneurs and leaders.

New Canadians work hard to learn our languages, our values, and our traditions, and in turn, are welcomed as equal members of the Canadian family.

If a company seems old school or values tradition, they will probably appreciate a handwritten note as well.

Big - name brands such as Mitsubishi, an industrial conglomerate that includes a trading company, real - estate, jet manufacturing and financial group, are revered in Japan, a nation that values tradition.

«They value the tradition, but what they often tell me is that they were not learning as much about the Bible and how it relates to their life today.»

The disposal of unsound religious beliefs and practices through the resolute application of knowledge leading to common acceptance of their fatal flaws is a well - established and time - honored tradition whose constructive value is populated with hundreds of noteworthy precedents that serve as benchmarks in the continuing enlightenment of the human race.

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.

As a result, anyone who sees the value of tradition is forced into a conscious role of being «conservative,» or to use Eliot's term, «orthodox.»

But the Wesleyan vision includes a high respect for the tradition of the church as a source for theological formulation and a willingness to be judged by it, though flexibly, with Scripture as the final judge of the value of tradition.

McConnell explored the value of tradition generally — as a coordinating mechanism, a democratic check on state power, and a depository of values that endure over time — and then moved to a discussion of tradition and change in constitutional interpretation.

We may read it, in the light of a long - established allegorical tradition, as a parable of deeper truths; but to the Jews of the fifth century BC, who took it at its face value, the Hebrew story, though not grotesque like the Babylonian, was too ingenuous and childlike to command the «reverence and godly fear» which belongs to all high religion.

The tradition or position is valued as a true construal of the Christian thing.

Thus we have every reason to take seriously, as the tradition has plainly not done, the hypothesis (at present merely that) of open dimensions of value, even for the perfect one.

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 faitAs 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 faitas 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 faitas 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 faitas expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faitas the embodiment and carriers of the Church's faith.

Having recognized the values of other traditions, they regard the position to which they are drawn as outside of faith.

From William: My question: How do you cope, as a female minister in the broadly «Reformed» spectrum, with the conservative - types in your tradition who neither value nor validate you as a genuine minister or even as being genuinely «Reformed»?

I do not mean that values long associated with the Christian tradition, such as love and peace, will disappear from the continent.

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

Culture involves specific actions or rituals to be performed in a given way at different stages of life such as birth, marriage and funerals within a community, and these acquire the value of tradition.

Can they develop theologies of ecology that affirm the intrinsic value of all life, as do the deep ecologists and most others within environmental philosophy, and that also affirm the care of a compassionate God for the poor and oppressed, as do prophetic biblical traditions?

More generally, it stands within the «realist» tradition in affirming the objective reality of the orders of truth and other kinds of excellence, as against nominalists and subjectivists who believe that knowledge is essentially a human construct and values are nothing but human preferences.

Teaching Creationism as a scientific theory teaches people to reject the value of evidence and accept dogma and tradition.

I think I hold to some hodge - podge mixture of both ideas: Buildings and holidays and traditions can be redeemed, as long as they do not consume our values and mission.

One approach takes «the «salvation» values of other religious ways» as the central question, and the other appraises «how complex traditions... diversely envision the character of the Whole and fashion praxes consistent with these visions.»

Values such as tradition, reality, obligation, beauty; nature, transcendence, nature, mystery, hope — the things whose power makes a society work — are not operational in typical postmodern institutions, the workplace, the government, the media, the entertainment industry.

Congregations that recognize the value of that work, emphasizing the denomination's service in the world, are more likely to describe themselves as strongly shaped by the denominational tradition.

The premium placed on marriage as the ideal site for lifelong love and childbearing by most of the world's major religious traditions, the social value attached to the wedding rite, and the support accorded a wide range of marriage - friendly norms by most religious traditions all probably help to explain the religion - marriage connection found across much of the globe.

Since the Syriac fathers see the old order of sacrifices as having lost its former value, it is curious how firmly both Aphrahat and Ephrem held a tradition which is strange to the New Testament, namely, that Christ as High Priest «according to the order of Melchizedek», actually received the Aaronic priesthood by unbroken succession of imposition of hands through John the Baptist, who was of priestly family; when the former priesthood was repudiated, the power continued in Christ and he passed it on to the Apostles.

As we shall see, the values, assumptions, and worldview of television «s «religion» are in almost every way diametrically opposed to the values, assumptions, and worldview of the historic Judeo - Christian tradition in which the vast majority of Americans profess to believe.

We know tradition as a living social process constantly changing, constantly in need of criticism, but constant also as the continuing memory, value system and habit structure of a society.

However, this respect is not for tradition as such, but only as a proven hearer of values.

We have recognized the values of other religious traditions and accepted our place as one among others.

Many Buddhists and Christians believe that community as such has values, and that communities often preserve and transmit rich traditions that make for a good life.

Now that the existence of sources underlying the Gospels is fairly assured, and also their extent and contents — whether as written documents or as cycles of tradition — the next step is to investigate the quality and character of the traditions they contain, and the value of these traditions for historical purposes.

The divine aim to raise up persons whose goals and values are identical with God's goals - for - them and whose actions are complementary to the divine activity succeeds, therefore, only in so far as social ends and cultural traditions are also in harmony with the divine.

So we have to take from the traditions as well as from modern developments certain values which do justice to the wholeness of human existence and find a new way of going forward fighting against both the traditional and modern injustices.

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.

The majority of people living in the developing world are still deeply attached to their cultural traditions and universal human values which western civilization has deconstructed, such as the family, male and female complementarity, and the role of woman as mother and educator.

But this does not mean that we need not recognize a sacramental quality in other rites and ceremonies of the Christian tradition — and value them as such.

As historians have amply demonstrated, these distinctive values linked the members of religious traditions to specific parties and candidates.

They value religious history and a shared tradition as well as a personal faith.

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.

National traditions, religious traditions, and even cultural values are being harnessed and manipulated to suppress the Minjung as they confront the powers - that - be.

Adapting their tradition of natural law without its past rigidities, they look for opportunities to address the body politic in terms of its values as well as their own.

It involves building connections between the traditions of Christian faith and the aspirations and values that emerge as many traditions and philosophies test the limits of humanity and community in contemporary experience.

The particular value of this approach for a Christian theology of religions is that it recognizes truth in the convictions of these other traditions in the terms concretely stated arid believed by those within those traditions, and it recognizes their status as true alternatives to Christian faith.

As soon as we can get their two parties to agree, and then get them to be reconciled on civil matters with northern Baptists, and then have all Baptists come to terms with the Catholic bishops» statements against the Bomb, or get all Catholics to do so, then the tradition will settle arguments and produce common valueAs soon as we can get their two parties to agree, and then get them to be reconciled on civil matters with northern Baptists, and then have all Baptists come to terms with the Catholic bishops» statements against the Bomb, or get all Catholics to do so, then the tradition will settle arguments and produce common valueas we can get their two parties to agree, and then get them to be reconciled on civil matters with northern Baptists, and then have all Baptists come to terms with the Catholic bishops» statements against the Bomb, or get all Catholics to do so, then the tradition will settle arguments and produce common values.

First, as the Monroe Doctrine story suggests, we don't know exactly what this tradition is, which makes it a dangerous test of values and citizenship.

She goes on: «No one seemed to notice that it was financed by a conservative Mississippi company affiliated with the Roman Catholic Church and founded, as its «mission statement» puts it, to «present the values of the Judeo Christian tradition.»

The central value for utilitarian individualism was a term that could also be used to obscure the gap between the utilitarian and the biblical traditions, since it is a central biblical term as well.