Sentences with phrase «which became a tradition»

On April 15, 1874, they held the first Impressionist exhibition which became a tradition which lasted for the next 12 years.

Not exact matches

«As you build an environment in which not everybody is going to be together every day in the same space, it became this folklore that made you familiar with one another,» Whitehead says of the tradition.

Marilyn Burns has continued the firm's proud tradition of political activism, finishing second in the 2005 Alberta Alliance leadership race and co-founding the Wildrose Society (which became the Wildrose Party) with Link Byfield and others in 2007.

This tradition had become so naturalized that Mill was willing to jettison the laboriously accumulated repository of spiritual capital on which his brand of liberalism depended for its continued existence.

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.

It may be that in the course of history certain dimensions of saving truth become obscured and must be recovered but it is impossible for a theologian to stand apart from tradition and begin his work ab initio; to do so would be to cut himself off from the Church, which is the source sine qua non of theology, and to deny the historical givenness of Revelation.

But as time went on, Wright says, «reason» became known as an entirely separate source of information, «which could be played off against scripture and / or tradition.»

The simple fact that we have a canon of Scripture, which was compiled and organized by various early Church Fathers, and became a tradition, shows that we must, to some degree, accept and depend upon some forms of Church Ttradition, shows that we must, to some degree, accept and depend upon some forms of Church TraditionTradition.

Is this simply a hold - over from an earlier day which the general conservatism of the educational world perpetuates because it has become a sacred tradition, or is there something in the study of literature which, regardless of the field of specialization into which one goes, makes it of vital importance?

AA's twelve steps are a group of principles, spiritual in their nature, which, if practiced as a way of life, can expel the obsession to drink and enable the sufferer to become happily and usefully whole [quoted from the forward to the Twelve Steps and Twelve Traditions].

It has become something of a sport for folks in the evangelical, neo-Reformed tradition to take to the internet to draw out the «boundaries of evangelicalism,» boundaries which inevitably fall around their own particular theological distinctions and which seem to grow narrower and narrower with every blog post on the topic.

Chesterton's claim to be a Zionist may seem eccentric to us: but, again, it is hardly anti-Semitic: nor was it unusual (there was at the time a well - established tradition of Christian Zionism, of which A.J. Balfour is the most obvious example): it is why a group of Zionists invited Chesterton to Palestine, where he met and had a day - long discussion with Chaim Weizmann, later the first President of Israel, whoas a result became an admirer of Chesterton: Weizmann would certainly have sniffed out an anti-Semite if Chesterton had actually been one.

’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.

In a combative interview with the BBC, Patten described Benedict as «the greatest intellectual to be pope since Innocent III,» a «world class theologian,» who had a «really important message about the Christian roots of civilization in this country, and in Europe, and the way in which we can become more self - confident in asserting those Christian traditions.»

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.

These actions produced a dissenting movement which ultimately became the Association of Evangelical Lutheran Churches, formed in 1976 from five synods within the Missouri Synod tradition.

Now that I am back home in New York, I try not to insist on a particular human lifestyle or language or tradition, all of which can go rotten as they become useless or out - of - date.

First, with the passage of time the apostolic tradition, which had been the sum and substance of (the Apostles») teaching on the life, death, and resurrection of Christ, became broadened to include extra-biblical, oral teaching which was supposed to have come from the Apostles.

That is, out of the living tradition he rejects the form in which the tradition has become embodied.

As it advanced, it made «finer and finer distinctions between layers of tradition in the Gospels, beneath which the real object of faith — the figure [Gestalt] of Jesus — became increasingly obscured and blurred.»

And «spirituality,» which was a kind of technical Roman Catholic term then, has become not only generally used by all Christians but used by other traditions as well.

The historical context and tradition within which one becomes enlightened is secondary.

Nor is that parallel nothing more than an interesting accident; I believe that it is a parallel so profound and so revealing that it gives us insight into the nature of the Eucharist as the chief piece of Christian worship while it also provides us with the clue as to how the gospel which is proclaimed can become the life - giving reality of the Christian tradition down the ages to the present day.

Subsequently, the Scriptures and tradition become the constraining informational sources on which members of the Church rely in order to situate themselves in the presence of the promising mystery that gave new life to the disciples after the death of Jesus.

Most, perhaps all, cultures and religious traditions have some version of the problem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipotent God.

Such a theological and ecclesiological position has a long cultural heritage in Christian tradition, but it must not imperialize Biblical interpretation by becoming the sole authoritative stance from which the Biblical witness is read.

It seems to me that, absent this, any religious movement, regardless of its rhetoric and sentiment, substantively untethers itself from the intellectual discipline of religious tradition and easily becomes prey to whimsy, faddishness, or simply adopting the values of the greater society in which it finds itself.

Again, Western traditions have given greater stress to human individuality (which in extreme forms becomes an anti-social individualism).

Later on, as the tradition and the teaching gradually developed and took on form, the different tendencies which had been present from the very beginning — let us call them the realistic and supernatural tendencies, although the difference in meaning would have been great — must inevitably have become unwieldy and thus incapable of being expressed through a unified terminology.

The ceremony, which has become an annual tradition, was proceeded by a procession through the Old City of Jerusalem that started at the monastery where many local Franciscans are based, the Monastery of St Saviour.

The argument, as outlined above, therefore collapses and we are left with the striking fact that the later the Gospel the more elaborate becomes the story of the empty tomb, 9 a phenomenon which is perfectly consistent with a developing and expanding tradition, but one which is inconsistent with eye - witness accounts, where one expects more detail and more reliability the nearer one is in time to the event being described.

The fallacy in this argument stems from two hidden premises which have become so much part and parcel of Christian tradition that they are usually assumed at the outset, and remain unexamined even by those who are, in other ways, trying to examine the Gospel evidence on historical grounds.

The biblical tradition is then an active partner and the congregation becomes a community alive to the world in which that tradition will be heard afresh (Wardlaw).

According to the tradition, God had called Abraham from Ur of the Chaldees, had led him to Palestine, and there had promised him a numerous offspring who should become a mighty nation and possess the land in which he was then a foreigner.

We have seen this to be largely the case with the Lucan version of the resurrection of Jesus which became the standard tradition through most of Christian history.

Traditions of every kind, hoarded and manifested in gesture and language, in schools, libraries, museums, bodies of law and religion, philosophy and science — everything that accumulates, arranges itself, recurs and adds to itself, becoming the collective memory of the human race — all this we may see as no more than an outer garment, an epiphenomenon precariously superimposed upon all the other edifices of Nature (the only truly organic ones, as it may appear): but it is precisely this optical illusion which we have to overcome if our realism is to reach to the heart of the matter.

Thus the doctrine of the divine Triunity developed first in very simple terms, then more in the form in which it has become part of the theological tradition of the Christian community.

Nevertheless, like the sacraments (which would otherwise become bare symbols), the kerygma necessarily assumes the form of tradition, for it is more than a summary of general truths, and is itself part of the eschatological event.

In the Protestant tradition, Scripture and the two sacraments have been regarded as the primary means of grace through which Christ becomes a reality of life to believers.

In this case, the tradition of the group becomes the gauge of acceptance, a stand which implies the refusal to risk becoming seriously involved.»

This inevitably makes him a loyal critic — one who is deeply committed to that element of the tradition which is creative and constructive while at the same time becoming an unflinching critic of all those forces which threaten the heart of the matter.

And the totem becomes a symbolic medium through which mystery is disclosed, though perhaps not in the sense of the radical other - ness that we discern in the axial and post-axial religious traditions.

At the same time, Christian tradition affirms the reality of an «eschatological pause» (T. F. Torrance), a «time between the times» (Karl Barth), in which the atonement consummated «once for all» in Christ truly becomes the possession, in time, of an ever greater portion of humanity.

The court placed Doe's intent — which was to get baptized but not to become a church member — over the «rules, customs, and tradition of the baptizing church,» Tucker wrote.

«Remenber all scpritures are inspired words from God, my point is, Jesus wants us to be more than religious, but obedient.Jefferson is just stating that American Churches have become more corrupted with its religious practices that they have forgotten about jesus along the way.The church has taken scriptures and have use them according to what is pleasing to themselves.Jesus wants us to forget about what is pleasing to ourselves and follow him, be like him, love him (means be obedient to him) and ignore what we have known as religion.I define religion as jefferson is using in the video as an act of man pretending or decieving himself into believing that he know God and that he is better than others.He shows that by what he know / pratice not really whats in his heart and by serving how we choose which is pleasing to us, so we use God as a vessel praticing holy rituals teaching what we have made tradition and we have a eternal life with God.God created religion in order for us to remenber him and have a personal relationship with him through his son regardless of the many mistakes we have made in the past.We need to remenber God Forgets our past «he sperate our sins from us as far as the east is from the west».

The existentialist tradition which Reinhold Niebuhr and Paul Tillich have interpreted so profoundly in their theologies, I am now proposing to say, becomes even more illuminating when we take not simply the will to be, but the will to belong as the key to human action and feeling.

This continuing dialectical transformation moves toward a culmination in Christian atheism precisely because authentic Christian tradition must reflect the dialectical movement of God, who emptied himself into Christ and by the death of Christ became universally immanent in cosmos and consciousness and continues there to move on toward the final identity of opposites in which God will be all in all.

God is, according to the tradition which waits to become ours, pre-eminently the place where things start to happen.

Ricoeur speaks of the «distanciation without which we would never become conscious of belonging to a world, a culture, a tradition.

It corresponds to that distanciation without which we would never become conscious of belonging to a world, a culture, a tradition.