Sentences with phrase «with early traditions»

Where following Jesus maintains continuity with the earlier tradition they maintain continuity.

Easy to caricature, but a memoir that resonates with an earlier tradition of what constitutes the big society.

Not exact matches

A ritual meal within the early Jesus communities, such as those prescribed in Didache 10 and 9, with no paschal imagery, no Last Supper tradition, and no connection with the death of Jesus.

In his account, the Church's attempts to tame violence through preaching humility and peace had a negligible effect on the ancient traditions of manliness until its efforts were joined with the state's in the early modern period.

Touchstone provides a forum where Christians of various backgrounds — Protestant, Catholic, and Orthodox — can speak candidly with one another on the basis of a shared commitment to the Great Tradition of Christian faith as revealed in the Holy Scriptures and set forth in the classic creeds of the early church.The term «mere Christianity,» of course, was made famous by C. S. Lewis, whose book of that title is among the most influential religious volumes of the past one hundred years.

The history of Italian unification» Italian fascism having more than a decade's existence as a special place in radicalism; the role of the papacy in severely constraining manifest forms of statist rule; the cultural tradition of Italian major cities, which had autonomous forms of city development; and the weaknesses of Italy with respect to economic concentrations of power in the early twentieth century» all argue against a muscular totalitarianism.

As a historian, Marxsen rejects the physical resurrection not because he does not believe in miracles, but because the earliest tradition simply doesn't identify resurrection with a resuscitated body.

To appreciate the significance of Calvin's work ethic, it is necessary to understand the intense distaste with which the early Christian tradition, illustrated by the monastic writers, regarded work.

The early monastic tradition appears to have inherited this attitude, with the result that work often came to be seen as a debasing and demeaning activity, best left to one's social» and spiritual» inferiors.

the reminder that Orthodox theology continually refreshes its thinking by reference to the early Church Fathers, who were much concerned with the question of God's activity in the other sects and traditions and in the wisdom of humankind.

With the great Jewish thinker of the early part of this century, Franz Rosenzweig, he believes that Jews need to understand anew that «the Jewish vocation, rooted in the biblical tradition, is to be an instrument for the redemption of all humankind.»

Perhaps I should have said it was a Catholic Tradition for almost 400 years, because there were many heresies that the early Church had to contend with.

Our «early traditions about Jesus» (to use the title of a little book by the late Professor Bethune - Baker) are not interested so much in what has been called the «biographical Jesus» as they are concerned with what Jesus did and said as he was remembered by those who believed him to be their Lord, the Risen Messiah, and who were therefore anxious to hand on to others what was remembered about him.

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

From its early days, therefore, until the present, Christianity never has been able completely to reduce itself to a circle with one center, the soul; always the great tradition has called it back to be an ellipse around two foci, the individual and society.

Ever since the publication in 1903 of Wilhelm Wrede's famous book on this subject, The Messianic Secret in the Gospels, scholars have been compelled to take seriously the thesis it set forth, namely, that the whole conception of the secret Messiahship is an intrusion into the tradition, either read into it by Mark or at a late pre-Marcan stage in the development of the tradition, and not really consonant with the story of Jesus as it was handed down in the earliest Christian circles.

To begin with, there was the narrative of Jesus» death — the longest continuous narrative in the traditions about him and the earliest to take fixed form, according to modern form critics.

It reflected the early modern impulse to submit Scripture to reason more than it harmonized with early church tradition, which regarded a literal six - day creation as unnecessary to Christian orthodoxy.»

This may represent an early tradition of that event, handed down in the Christian community, perhaps at Jerusalem, rather than Paul's own account of the matter; but it is consistent with what Paul says himself in his own letters.

They are all clearly independent of the very early tradition recorded by Paul, and in some respects are very difficult to reconcile with it.

The chief ancient ritual of intercourse with the unseen world was sacrifice, and in her earliest traditions, sacrificial practices of some kind were assumed as a matter of course.

In the earliest tradition of the Exodus, we learn that Moses was leading Israel out to the wilderness for the celebration of a sacrifice in a rendezvous with YHWH.

In the late nineteenth and early twentieth centuries, several waves of Orthodox immigration arrived nearly simultaneously in America, and they brought with them their own traditions, customs and clergy.

[103][104] Although the Muslim army had the best of the early encounters, indiscipline on the part of strategically placed archers led to a Muslim defeat, with 75 Muslims killed including Hamza, Muhammad's uncle and one of the best known martyrs in the Muslim tradition.

From the earliest discussions with the sisters, the architects realized that their faith was a living tradition, not an exercise in nostalgia.

Earlier in the century, when there was a positive appreciation of the Asian traditions, it was in part because they shared with us the status of being «higher.»

All of this in an historical succession in which the past of the tradition still lives in the present of contemporary human existence, with an aim toward fulfillment of the dominant and dominating purpose which in the earliest witness was declared as having been enacted in the originating event of Jesus Christ himself.

Yet, to repeat another point made earlier, if these constraints themselves become too rigid, as they often do in the unfolding of a religious tradition, then the communication flow becomes so burdened with redundancy that it loses any truly informational (in this case, revelatory) character and decays into the transmission of mere banality.

11:24 - 25), or only that they continued Jesus» practice of a fellowship - meal with his disciples, is much disputed, but the testimony of Paul (I Cor.11: 23) taken in conjunction with the firm tradition that Jesus had given to bread and wine a new significance at the Last Supper, support the view that from the very earliest days Christians repeated the substance of that rite.

He went up, John says, «not publicly, but almost in secret,» as if he wished to observe without being observed, taking the temperature of feeling in metropolitan circles.2 But «when the festival was already half over» he was moved to address the crowds in the temple.3 What he said so incensed them that he was in danger of being lynched.4 In the Fourth Gospel this episode is made, after John's manner, the setting for a whole series of dialogues and discourses which are evidently his own composition, though they contain undoubted reminiscences of earlier tradition, but there seems no valid reason to reject his statement that in September or October Jesus was in Jerusalem, and that the reception he met with finally convinced him — whatever premonitions he may previously have entertained — that any advance on the city would meet with implacable hostility.

Through common study of the Bible we have gained a better understanding of God's word in the tradition of the great preachers and theologians of earlier centuries, and thus we have learned to read the Bible more faithfully in and with the Church.

Taken together, they argue for «change» but, in the hands of O'Malley, with a wary glance upon the inherited tradition of the Church, earlier conciliar authenticity and the authority of papal teaching.

His harsh treatment of the therapists and their camp followers (including the earlier National Bioethics Advisory Committee) might usefully be compared with the irenic way he handles criticisms of his own Jewish tradition and recent Jewish commentators on the same matters.

It is widely recognized that when Paul wrote to the Corinthians on this subject about the middle of the first century, he was quoting a well - established credal formula which he had received from early Christian tradition and which ran, «Christ died for our sins, in accordance with the scriptures; he was buried; he was raised to life on the third day, according to the scriptures.»

In the earliest Christian traditions, «on the third day» seems to have been used synonymously with «after three days», as the use of them both in Matthew 27:63 - 4 seems to illustrate.

A large number of leading New Testament scholars have now rejected these traditions as unhistorical, leaving us with two conclusions: the first, that none of the Gospels was written by an eye - witness of the events described in it, and the second, that the earliest Gospel, that of Mark, was written thirty - five years or more after the death of Jesus, and the other three Gospels were written nearly sixty years or more after the same point.

’32 If Jewish tradition, as we have earlier seen, could reach the point of elevating Moses to a place in heaven even though the scriptures clearly referred to his death and burial, then the disciples had only to com, to the conviction that Jesus was at least on a par with Moses in order to draw the conclusion that the crucified Jesus too had been exalted to heaven.

’42 In addition, he not only transmits to us the early tradition that Christ «appeared to Cephas», but tells us elsewhere that some time after his own conversion he went «up to Jerusalem to get to know Cephas ’43 and «stayed with him for a fortnight».43 Since Paul and Peter are likely to have discussed all the important aspects of the Christian Gospel together, we can take Paul's testimony as the equivalent of first - hand testimony by Peter that Jesus had appeared to him.

The Pentecostal movement in the early 1900's grew to about 50 million by 1950 and then it exploded with the Charismatic renewal coming into the mainline traditions in the 60's and 70's.

Since no remembered fact threw any light upon why his parents were in Bethlehem when he was born (earlier tradition uniformly associating them with Nazareth), imagination was free to explain the circumstance in whatever seemed the most plausible way.

Here we propose a second criterion, which we will call «the criterion of coherence»: material from the earliest strata of the tradition may be accepted as authentic if it can be shown to cohere with material established as authentic by means of the criterion of dissimilarity.»

The continuity of early Christian communities with the Jewish tradition suggests that children would learn Christian faith through participation in worship and through home ritual.

For the moment, however, we concern ourselves with a particular aspect of Lindars's own work, his convincing demonstration of the fact that the pericope on the question of David's son, Mark 12.35 - 37, is a product of early Christian exegetical traditions and not a reminiscence of the ministry of Jesus.

Consider, for example, the tradition concerning Jesus» early connection with John the Baptist.

Early Judaic tradition operated with an unique understanding of covenant relation between God and the Jewish community.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

A fourth problem with turning to 16th century modes of worship is that the loss of some of the traditions of the early church prevented the Reformers from making major advances.

Kasemann's argument that this form of pronouncement comes from early Christian prophecy is careful and convincing, with the result that we must accept the fact that in their present form the two gospel sayings come from an early Christian tradition and not from the teaching of Jesus.

The very signs of the difficulty the early church had with the tradition at this point establish its validity.

Here he writes, in connection with the question of reconstructing authentic teaching of Jesus, «we have reasonably secure ground under our feet only in one particular instance, namely, when there is some way of showing that a piece of tradition has not been derived from Judaism and may not be ascribed to early Christianity, and this is particularly the case when Jewish Christianity has regarded this tradition as too bold and has toned it down or modified it in some way».