Sentences with phrase «which such traditions»

«This paper makes the case that endangered Indigenous languages can be repositories for factual knowledge across time depths far greater than previously imagined,» the researchers wrote in their paper, «forcing a rethink of the ways in which such traditions have been dismissed.»

There is a sense in which such traditions have stood in the wings awaiting this time and will now re-emerge, I predict, with a new creativity, offering various paradigms of nonfundamentalist evangelicalism.

Not exact matches

Named for two significant figures in American history — President George Washington and Confederate Gen. Robert E. Lee — Washington and Lee is steeped in traditions, including the school's honor code, which allows students such freedoms as scheduling their own exams and taking them without supervision.

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.

Indeed, over the years, Georgetown has been perhaps the clearest example of what many such schools practice: the whipsaw of «Catholic tradition,» in which the strongest declarations of Catholic identity come from the fund - raisers, the alumni association, and the public - relations office ¯ all the people trying to sell the university in a tight economic situation that requires a good bit of niche marketing.

Whitehead's process doctrines allow us to sort out the phases of interaction constituting such development, and there is also a tradition of literary criticism devoted to the general forms of action, which I shall discuss below.

Theology in the Reformation tradition has explored other alternatives, as in the «Andover theory» which views biblical texts such as 2 Peter 3:19 «20 and 4:6 and Christ's descent to the dead referenced in the Apostles» Creed as warranting belief in the Hound of Heaven pursuing the last and the least.

No such summary contrast can possibly be just to either side; the Buddhist would say that his Nirvana is the satisfaction of his worthiest desires and the Hebrew knew well the need of subjugating, disciplining, and eliminating clamorous wants; but with whatever qualifications, this contrast roughly indicates the far dissevered roads which the two traditions traveled.

Unless one wants to limit Sola Scriptura to the original manuscripts themselves (which I have never heard of anyone doing, because such a move would make the Bible completely useless for us today), the Greek and Hebrew manuscripts we have today are the result of 2000 years of church tradition.

Knowledge which depends on human experience and traditions related to the Prophet concerning such matters are not the basis for Islamic legislation.

Were such consequences to be accepted, then a process metaphysics could indeed dispense with Whitehead's God, although not with that singular function of «total affirmation» which Whitehead — the weight of ontotheological tradition bearing down upon him — valiantly attempts to grant Him.

Consequently we find in the two compilations some Traditions, such as those about the signs of the approaching of the Day of Judgment, which we do not understand even yet.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

What is chosen therefore is one of those types of act which «in the Church's moral tradition have been termed «intrinsically evil» (intrinsice malum): they are such always and per se, in other words on account of their very object, and quite apart from the ulterior intentions of the one acting and the circumstances.»

The stories of the appearances of Christ combine traditions about a «spiritual body» such as Paul speaks about (the Lord appears suddenly within a room) with others which tell of a tangible body, capable of being touched or grasped and of the physical process of eating.

But the only way in which one can be a participant in that great tradition is through a willing sharing in the small cell of the Body in the place where one happens to live — and such willing sharing will have the double effect of strengthening both one's own faith and the community of faith.

In all probability, it was the vividness of the memory of that pre-Easter fellowship between the disciples and the earthly Jesus that provided the pattern for the development of that remarkable sense of fellowship between the early Christians and the risen Lord which is such a feature of primitive Christianity — and which has had such an effect on the Jesus tradition.

Its narratives Contain many echoes of the stories in Mark and some of those which occur in Luke, and the evangelist has modified and added to the earlier traditions (his Gospel is generally agreed to be the latest of the four) in such a way as to make them the vehicle for a great body of deep religious truth.

The Beelzebul controversy which Mark (3.19 - 22) supplies as the context for his version of the tradition with which we are concerned may or may not be historical, but it is certainly evidence for the fact that in the first century exorcisms as such were comparatively meaningless until they were interpreted.

Such are the Wahhabi teachings concerning the fundamentals of the faith, but concerning the consequences, the particular requirements of religion, they follow the orthodox teachings of the school of Hanbali, which follows the Qur» an and the Hadith (Tradition), and refuses deduction — although they do not forbid the code of practices of any of the other Imams.

This dimension of Hellenism is an important source of much of our traditional dualisms, such as soul - body and the denigration of worldliness, which in part was adopted by the Christian tradition.

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.

Such teaching is crucial to warding off the twin errors of either neglecting our neighbors when we should come to their armed defense or giving support to armed action which falls outside the tradition and so is not rightly called just.

Such is the case, for example, at Duke and Southern Methodist, where the baccalaureate services are major events at which the institutions» ties with the Christian tradition are celebrated in an unselfconscious fashion.

Is there such a thing as a pure textual tradition which can be aspired to or returned to?

Such intention in the classic just war tradition, as we have seen, includes the avoidance of wrong intentions, which easily translate from Augustine's list into familiar contemporary evils: aggressive war for the aggressor's sole benefit; wars for reasons based on religious, ethnic, or ideological difference; use of force aimed at terrorizing or oppressing those on whom it falls for the benefit of the wielder of power.

Not everyone has such a worship tradition on which to draw, of course.

There can be real potentialities only in as far as there are actual presents which lay down conditions to which the future must conform, Furthermore, a past has led up to any such present, and the weight of this whole tradition imposing itself on the future is a necessary condition of the very concept of a real potentiality.

See Between Man and Man (London: Regan Paul 1947), p. 89) Such communication by a teacher who has a deep feeling for a religious tradition often leads students to an encounter with the meanings which speak to human needs from that tradition.

This development is reflected in the popular reverence for the inner - directedness described by David Riesman in The Lonely Crowd; such inner - directedness, in which self - understanding is what matters most, is shaped without benefit of the knowledge of classical traditions.

For example, when Dennis Hirota writes that Shinran «avoids a voluntaristic... view of reality, with such concomitant problems as predestination, the need for a theodicy, and a substantialist understanding of reality or of self», I applaud Shinran and hope that the Christian tradition to which I belong succeeds equally well in these respects.

A close Nerbal study of such writings as the Epistle of James, the First Epistle of John, and the ethical sections of most of the Pauline Epistles, is needed to show how deeply embedded in the teaching of the early Church was the tradition of the words of Jesus which gave authority to it all.

But it was not only the theory of the messianic secret which was of such grave consequence, which did such violence to the older tradition, and which had to be explained and corrected by the later evangelists — and explained away by John.

-- we may be in a position to rethink the basic things of our tradition in such a way as to discover that through which we may address our age with fresh insight and conviction.

The past which the Christian community or tradition inherits is first of all the event from which it took its origin — Jesus Christ as an historical reality, with all that this includes such as the preparation in Judaism for his coming, the way in which he was received and understood in his own time, his own sense of vocation for whatever he undertook, and the way in which he has come to have significance for later generations.

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 would be unfair, as well as uncharitable, to exclude such worship from the tradition which in more catholic» circles finds its expression in Eucharist - proclamation worship.

We concluded that there are several reasons that could be used to support an argument for choosing Jesus as our compass, for granting him a sacred role as meaning - giver: first, we are not aware of any especially good alternatives; second, his ability to serve in this role has been confirmed in many faithful lives; and third, in choosing him we align ourselves with a compass which is in the public domain, and as such our interpretation is subject to the correction of tradition and public debate.

That choice is to recognize what the Bible and such exemplars of the Christian tradition as Augustine have taught us: to see and trust that the church and not any nation - state is preeminently the social agent through which God works God's will in history.

Not in the form of some «how to» guide or some «five step» program, but, first and foremost, by way of metaphor: «If the state of contemporary Catholic literary culture can best be conveyed by the image of a crumbling, old, immigrant neighborhood, then let me suggest that it is time for Catholic writers and intellectuals to leave the homogeneous, characterless suburbs of the imagination, and move back to the big city — where we can renovate these remarkable districts which have such grace and personality, such strength and tradition.»

By a «larger» self, I mean a large - hearted self, images of which I derive from the Christian story, such as the life, teachings, death and resurrection of Jesus, interpreted and reinterpreted throughout the tradition.

The intricate and highly structured categorial scheme of Process and Reality suggests such a concern, which Kuntz rightly links to Aristotle, despite Whitehead's occasional disclaimers of the Aristotelian tradition (ANW 106).

The resurrections (or more correctly resuscitations) which, according to ancient tradition had been performed by Elijah and Elisha, depended partly upon this belief.10 The same belief supplies us with the reason why the story of the raising of Lazarus lays such emphasis on the fact that he «had already been four days in the tomb».

Such rebellion may also be the liberation from the unjust restrictions which an ancient society with fossilized traditions has fashioned for itself.

There is one Tradition at least which says that Mohammed discouraged writing such things down, lest this record be confused with the Koran itself.

In spite of the diversity in the resurrection narratives there is one important common theme which C. F. Evans draws to our attention when he says, «The one element which the traditions, in all their variety, have in common is that the appearance of the risen Lord issued in an explicit command to evangelize the world, yet the early decades of the history of the church, in so far as they are known to us, make it difficult to suppose that the apostles were aware of any such command.»

By the following century Lutheran theology had returned to the medieval tradition in which it was thought that the souls of the departed already live in blessedness with Christ in a bodiless condition, and where, for this reason, the significance of the general resurrection was considerably lessened.56 It was left to extremist Christian groups, such as the Anabaptists, to affirm the doctrine of soul - sleep and to describe human destiny solely in terms of a fleshly resurrection at the end - time.

All such forms are only more or less adequate to the actual occurrence of tradition, and they are to be retained, if at all, only because or insofar as they still make possible the «handing over» which the word «tradition» (tradition) originally signifies.

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.