Sentences with phrase «view are the traditions»

Against your points of view are the traditions your church people believe in.

Not exact matches

Although the regulatory saber - rattling in Washington might seem an inefficient means of creating policy, Valkenburgh, who holds a doctorate of jurisprudence from NYU Law School and was a 2013 Google Policy Fellow, believes this seemingly uncoordinated dance, with different definitions and points of view, to be in the highest tradition of American law.

Unfortunately, there's a long tradition in Canada of viewing whatever the U.S. is doing as the upper limit to our own ambitions on clean growth.

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

If we take the objective view and try to apply morality based on current American tradition god is immoral in a number of ways.

The theological obtuseness of the Roman court theologians (Cajetan partly excepted), the inability or unwillingness of the Roman authorities to appropriate their own best ecclesiological traditions, and the unlovely influence of financial politics on the handling of the doctrinal issues all played a considerable role, as did Luther's impatience and anger, his inability to take stupid and inappropriate papal teaching at all calmly (perhaps because his own early view of the papal office was unrealistically high), as well as his tendency to dramatize his own situation in apocalyptic terms.

This is pretty obvious, and even different faith traditions have different views» for example, on homosexuality and loving relationships outside marriage.

Unfortunately, her view can not be defended based on a Catholic tradition and theology.

They view Kohlberg as too narrowly cognitive in orientation, and as being wedded to the Kantian ethical tradition.

Sorry to disagree with you but I have no problem with putting muslim «tradition» on the back burner and if you don't like it that's tough, heck, we didn't leave a single intact church steeple in Europe in WWII because they were used by enemy artillery spotters and snipers, why should muslims get a pass, Tradition did not stop muslims from dragging dead US soldiers through Mogadishu nor did it stop them from hanging contractors from under bridges, Osama's body should have been brought back and put on display is a glass box at all three of his sites, allowing those who wanted to view him ample time tradition» on the back burner and if you don't like it that's tough, heck, we didn't leave a single intact church steeple in Europe in WWII because they were used by enemy artillery spotters and snipers, why should muslims get a pass, Tradition did not stop muslims from dragging dead US soldiers through Mogadishu nor did it stop them from hanging contractors from under bridges, Osama's body should have been brought back and put on display is a glass box at all three of his sites, allowing those who wanted to view him ample time Tradition did not stop muslims from dragging dead US soldiers through Mogadishu nor did it stop them from hanging contractors from under bridges, Osama's body should have been brought back and put on display is a glass box at all three of his sites, allowing those who wanted to view him ample time to do so.

Perhaps most interesting is Kasper's view of relations with the communities issuing from the sixteenth - century Reformation, often called the classic or mainline Protestant traditions.

Their emphasis on self - sufficiency and frugality - so complete that questions should arise how Diogenes ever procured a lantern and why he was wasting oil in a search so futile - is the result of a long tradition of praise of poverty, culminating in their view that wealth is qualitative, the internal condition of virtue, to which only poverty can lead.

To suggest that evangelical Protestantism points the way to «classical spirituality» is to blithely disregard fifteen centuries of authentic «classical Christian spirituality» and obscure the desperately needed benefits of this rich tradition from evangelical view.

Strauss claims that it is the collapse of «authoritative traditions in which we could trust» that has forced us into an active but unjustified role as judges reconciling the divergent views of our great - souled mentors.

Specifically, I will argue that Whitehead's perspective yields an understanding of happiness sufficiently different from the liberal view that Whitehead's thought can be the basis for a transcendence of the liberal tradition.

There are clearly things to contest in Thompson's views about Scripture here» but his use of Scripture in communion with the tradition will be a model for all those who understand the importance of his struggle.

to the new intellectual environment, combined with the fact that Wesley did seem easily to appropriate the emerging biblical scholarship of his day, are grounds for suggesting that the Wesleyan tradition is more appropriately viewed as non-fundamentalist, even among those who wish to live in more direct continuity with the spiritual dynamic of the founder.

From the point of view of the Christian tradition itself, such a renovation is not merely a capitulation to one more cultural expression, «but a new stage in the ongoing shaping of the gospel in different times and contexts.

A bright young student raised in a tradition of conservative Evangelical pietism, Mouw recalls that his pastors «often viewed the intellectual life against the background of a cosmic spiritual battle in which the human intellect, especially as it aligns itself with the cause of the academy, is inevitably on the wrong side of the struggle.»

This view is, I hold, more or less pervasively affirmed, explicitly or implicitly, throughout the liberal tradition, so that its absence would provide good reason to doubt whether the theory in question is a part of that tradition.

This is partly because it is difficult to view recent elections as truly democratic, and partly because Russia does not have a civic tradition that regards the will of the people as a convincing mandate.

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.

Our task was to reformulate our liberal heritage in light of liberation thinking but also with a view to rethinking the relation of Christianity to the natural world and to other religious traditions.

Nor should it surprise us that, when Christians judge all traditions by Christian norms, we confirm ourselves in the view that Christianity is best.

Indeed, I am convinced that the true interests of the poor will be served better as the situation is viewed in an inclusive context and that there is often much wisdom in their own tradition to support such an approach.

«Contrary to the majority's apparent view, such sectarian prayers are not «part of our expressive idiom» or «part of our heritage and tradition,» assuming that «our» refers to all Americans.

The underlying tradition in the Gospel of Mark, and its view of Jesus, is fundamentally Palestinian — this all historical critics now recognize.

At the same time, when proposing an alternate understanding, we must never accuse those who believe in the traditional view of believing in «Scripture plus tradition» while we believe in «the Bible alone» for even a «new view» is based in some way on previous traditions, and as soon as it is taught, becomes a tradition itself.

If these views were found in the Bible they would be considered truth, otherwise they are opinion and tradition.

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.

The key lack in Alpha, from the point of view of the Catholic tradition, is ecclesiology.

Primordial groups, like publically consequential religiosity, are incompatible, in Seligman's view, with the autonomous individualism the civil society tradition has required.

His view has been examined in an able book by Dorothea Krook, Three Traditions of Moral Thought.

The point about all these pontifications, I thought at the time, whether over the airwaves or in the print media, either by secular commentators or by the kind of Catholics the liberal media like to give a platform to because their views on the Catholic tradition are so similar to their own (it seemed by the beginning of the conclave that it had all been going on for ever) was — or so I reflected then in my simple way — that this wonderful free - for - all was the only chance for many of them to be heard at all on this subject.

From our point of view, this was fortunate, because, if it had not happened, the tradition would have been lost to us.

Its point of view is unique among blawgs for taking seriously varied religious traditions rather than mocking them or treating them in a lowest - common - denominator fashion.»

This is Kenneth Cragg's view, as in his remarks on the prayer tradition in Islam and Christianity (Alive to God: Muslim and Christian Prayers, 1970).

In view of the emphasis upon «tax collectors and sinners that is so widespread in the tradition, it is natural to see this emphasis upon universalism as arising out of that concern.

As Johann Baptist Metz and John Cobb have seen in correspondence, it is the memoria of the Christ - event that plays a crucial role in the theological notion of revelation.10 In this view a certain historical tradition of narration and reflection recalls the experience of a unique revealing event by memory.

The Catholic tradition has the «mysteries» ingrained in its world view that, to some degree, not everything is as it seems, can be understood by humans, or has a definitive answer.

For people whose ethical views are based in a religious tradition, that choice seems monstrous.

It may be that the relational view of humanity embedded in the social statements of so many traditions already offers that kind of convergence.

The older conventional way of seeing Christianity, and the newer way of seeing the Christian tradition that has been coming into view for some time.

Hence, only by revealing his own views of his place in the cosmos - which are religious as even such nontraditionalists as Spinoza and Einstein understood - can Schlesinger argue for the authority of «History,» or «our folkways, traditions, standards.»

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.

What the just war tradition is really good for is that together with pacifism it can identify and denounce the less restrained views which in fact dominate public discourse and decision - making.

And when that tradition seems to offer diverging views, Howard is able to present both sides with clarity and sympathy.

A significant element in the background to the Gospel accounts of Jesus is the tradition of apocalyptic literature in which God has come to be viewed as temporarily absent from the current flow of history.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

rather than viewing each individual character or incident as only an instance of some collectivity or trend, is able to see the specific, the novel... the way even the «typical» diverges from type... [and can] recognize the peculiar dialectic between continuity and discontinuity in tradition.