Sentences with phrase «with ancient ways»

Rest and relax overnight in teahouses, where you'll reconnect with ancient ways long forgotten by the modern world.

Not exact matches

That time period in ancient China, by the way, corresponds with what is called the Spring and Autumn Period (about 771 to 476 B.C.), which tradition associates with the Chinese teacher and philosopher Confucius, one of the first to espouse the principle:

The treaties we possess from the Hittites (an ancient Indo - European people who once inhabited what is now the modern state of Turkey) established the way these suzerains interacted with the city - states under their control.

One proposed change, for the first week in Advent, would replace «old way of life» with «ancient bondage,» the Erie bishop said.

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

This viewpoint is far from new, for some of the ancient Greeks felt the same way, with the man named Epicurus (341 - 270 B.C.E.) espousing this thought.

But what do they share with religions such as those embraced by the ancient Greeks, the ancient Egyptians, early native American Indians, or the thousands of other religions made up by isolated cultures not influenced in any way by Christianity or its founding influences?

The ancient Hebrews saw it in a way that would be shocking to us if we were not already so familiar with the idea.

Any study of ancient hsitory and linking it in with all the Old Testament biblical journeys into Egypty, including JC's family pilgrimige, plus coming out of and being exiled back to Mesopotaia, with a little Persian, Greek, Roman, etc. influences along the way should make that clear.

Together with the opening line of the Letter to the Hebrews («In ancient times God spoke to man through prophets and in varied ways, but now he speaks through Christ, His Son...»), as well as many other biblical texts, this passage reveals to us a startling truth.

Whereas they pointed to the pantheon of gods in their unseen heavenly world, the Bible pointed to one who was in no way to be identified with the gods of ancient man, but who was known to them in the sphere of human history as the deepest reality confronting them there.

Yet the basic social and cultural patterns that today condemn men and women to death, in accordance with the wishes of 65 per cent of the American public, remain in some ways remarkably unchanged from ancient times.

Contemporary Islamic culture is bound to the ancient Islamic culture with very close ties, but the decline between the ancient and the modern period was so am parent that contemporary Islamic culture is looked upon as a renaissance rather than a continuing growth, a renaissance which has been shaped in many ways by modernism and westernization.

The clear implication is that YHWH was not concerned with holy buildings in the same way as were the gods of ancient man.

The Renaissance and the Reformation reversed this long process which had led to the resurgence of ancient religion in a Christian dress, and they made way for the emergence of the new world with its renewed emphasis on the human scene.

I have honestly tried never to picture an ancient way of conceiving facts as though it were identical with modern thinking, but always to portray the Biblical writers as using their own mental forms of thought in their own way, however diverse from ours those forms may be.

To fill the gap left by a weakened church, people are not only experimenting with both new and ancient forms of the spiritual and psychic life; they are searching for religious books that deal with the complex problems of society in personal, direct and simple ways.

For, recognizing that «there is a difference between translating what the text means and translating what it says,» he emphatically elects the latter, thus reconnecting the genre of modern Bible translation with the ancient practice of reading aloud and, as a result, conveying much of the texture of the Hebrew in ways that other translations can not.

Among many kinds of psalms, the royal psalms are particularly notable for the way they blend the pageantry of the ancient monarchy (compare the coronation psalm, Psalm 2, and the royal wedding ode, Psalm 45) with emerging messianic expectations.

We may not be happy with the particular fashion in which this conviction was expressed in the several classical formulations; we may seek for and hope to find a way of stating this conviction which does not depend upon the philosophy of ancient Greek thinkers.

The implications of Israel's understanding of YHWH, as expressed in the first two commandments, are completely at variance with the way ancient man thought of the gods, and explain the iconoclasm which has been prominent from time to time in both Judaism and Christianity.

Perhaps all the details (light on the first day, dry land on the second day, a garden with two trees, the snake, etc) were just a way of explaining these relationships to ancient peoples in terms they could understand.

In these and many other ways, we can feel our co-humanity with our ancient ancestors.

As people come to realize that the concept of «God» is just an ancient human fabrication «spiritual but not religious» seems to be a rational way to deal with this dichotomy.

In later chapters we shall show, with extracts from ancient writings, that far from there being only one view of resurrection, there was in fact a remarkable diversity in the way in which this concept was understood.

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

In any case Jesus has not heretofore sought or demanded a decision in the capital, nor asserted the ancient hopes and claims in the way he does now with his entry into the city and his action in the Temple.

That was in the early»70s, when with long hair, bobbles, bangles and beads and a gleam of communitarian utopianism in my eyes, I finally found my way into the fourth century treatise by Nemesius, peri phuseos anthropon («On the Nature of the Human»), where it at length dawned on me that ancient wisdom could be the basis for a deeper critique of modern narcissistic individualism than I had yet seen.

There are a variety of ways in which this is so, but, at the same time, it's clear that certain aspects of pagan familial virtue are not exactly incompatible with the Biblical sacred order that can check or overcome their excesses and pathologies — just as the Biblical order imposes powerful interdicts, not to be confused with taboos, against the kind of violent desires that, to the morbid fascination of the ancient Greeks, deconstructed and destroyed the identities of family - bound individuals.

Did ancient jews use «melted heart» to indicate pain, because now it means overcome with emotion, often in a good way.

I believe because the evidence is continuing to back the Bible and as I said earlier the number of ancient copies of the Bible is inscribe, way over a hundred, and they all match, although there are sometimes variations, they agree with one another.

His first book, The Way of the Prisoner (Lantern, 2003), deals with centering prayer and abounds with examples of how ordinary Christians can practice what ancient monks did in their cells.

The apparent moral weakness and inefficiency of the creedal churches, together with the wider knowledge of the religions of foreign and ancient peoples, produced in many minds a critical attitude toward the church, comparable in many ways to the situation which had threatened the medieval establishment centuries before.

That ancient event happens again today when the Holy Spirit surprises and empowers expectant Christians to share in depth the ways God brings wholeness with those seeking such wholeness.

For then it would be open to question whether one is dealing with a concept which is possible but which can correspond to no possible reality, or rather with the concept of something truly real.9 In contrast to these different possible dialectical ways in which the initial concept of a universal becoming can be used, Whitehead's categoreal system aims to describe it unmistakably as the fundamental truth: «The ancient doctrine that «no one crosses the same river twice,» is extended.

The series incorporates contemporary Bible study with the church's most ancient way of reading Scripture, lectio divina, and moves the reader from study (lectio), to reflection (meditatio), to prayer (oratio), to discernment (contemplatio), and action (operatio).

This candid acknowledgment of insufficient light for the understanding of God's ways with man is a perpetual memorial to the intellectual honesty of the unknown writer of the ancient drama.

Although there are particular ways in which the notion of God as divine monarch takes on a distinctive character with Israel, its roots can readily be traced throughout the ancient Near East, from Egypt to Babylonia.

While great attention therefore needs to be paid to the manipulation of power and the management of economic and political forces, we know that the primary mode by which a community reconstitutes itself is by its interpretation, by its reflection on ancient memory and tradition, and by its recasting of that memory and tradition in new ways that are resonant with the new situation.

Quantum Mechanics is WAY weirder and more complex than, say, evolution (though I like how you threw the big bang in there — separate theories, dude), but you won't really hear any religious nuts complaining about the exact same process that gives us QM because it doesn't conflict with their ancient mythology.

But there are all sorts of ways of understanding the God symbol, with many thinking of God as a sort of philosophical ideal, much as the ancient Greeks might have done.

The use of ancient prayers in public worship unites us with our ancestors in the Christian way; modern prayers bring us into contact with the contemporary world and its needs, as well as with our brethren across the world in our own day.

Other groups were the Scotists using the works of the philosopher Duns Scotus, championed by the Franciscans; the Thomists using the texts of Thomas Aquinas, championed by the Dominicans — Aquinas had worked philosophy and religion into a great single Summa, transposing Aristotle into the context of Christian theology under the influence of Augustine and Bernard, in which fides quaerens intellectum, faith seeking understanding, was integrated organically with philosophy; finally there was also a via antiqua, the ancient way, which was centred on Plato, but was also used to describe the Thomists.

By the way, Metatron is the correct name of the Voice of God, and is consistent with the ancient understanding of the Hebrews of the name of the Voice of God.

There's no way to be sure how long peanut butter has been around, but it's probably safe to assume that, at some point, an ancient South American discovered that roasted peanuts were pretty tasty, especially when you mashed them with a rock and made a nice paste from them.

We love Halloween and what better way to celebrate the day of the dead than with spicy chilli chocolate hearts inspired by the ancient Aztec and Mayan.

Nutty with a chewy texture, this ancient form of wheat originated in Egypt, but found it's way to popularity in the states -LSB-...]

In this deeply personal collection, Heidi turns to the series of dog - eared recipe journals she has kept for years — each filled with newspaper clippings, magazine scraps, photos, stamps, receipts, and sticky notes to chronicle details she wants to remember: a paprika - spiked tomato soup in Amsterdam, the pattern of an ancient Italian olive grove she passed on the way to the Bari airport, and the precise way an elderly Vietnamese woman carefully sliced broccoli stems in the back of a grocery in New Zealand.

With eighty - five beautiful color photographs, Einkorn will introduce home cooks to a delicious ancient grain that can transform the way they eat for the better by adding more nutrition and flavor to the foods they love.

Going all the way back to ancient civilizations honey has been used as a healing ointment to help with a variety of ails from soothing a sore throat to healing wounds, to lessening seasonal allergies.