Sentences with phrase «with human traditions»

God worked through and with human traditions from OT to NT times.

Not exact matches

«Part of it is the nature of working with creative people that are looking for an outlet to express it not just in their work, but as a way of showing affection for their co-workers and having fun,» explains Bluebeam's Chief Human Capital Officer, Tracy Heverly, about the tradition.

In our engagement with China in Canada, respecting Canada's sovereignty and traditions is no less essential and calls us to uphold principles of intellectual freedom, civil society, and human rights through enforcement of our legal and regulatory standards.

The disposal of unsound religious beliefs and practices through the resolute application of knowledge leading to common acceptance of their fatal flaws is a well - established and time - honored tradition whose constructive value is populated with hundreds of noteworthy precedents that serve as benchmarks in the continuing enlightenment of the human race.

But that is neither here nor there with respect to Smith's main point, which is to propose, against the innumerable «spiritualities» with which we are culturally inundated, that ultimate wisdom and human flourishing are to be discovered in the historically grounded and communally normative religious traditions of the world.

Marriage is a source of proles — children who carry on the family name and tradition, perpetuate the human species, and fill God's Church with the next generation of saints.

The doctrine of predestination is at the heart of the Reformed message, but almost every tradition has to wrestle with the thorny questions of divine and human agency, as have home - grown religious movements like Mormonism and Christian Science....

The concept of international human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim community about how God requires it to live, is in some sense the rule of God.

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.»

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.

When one reads the tradition with this sensitivity, one also finds that many theologians have emphasized persuasion and the human responsibility persuasion calls into being, far more than coercion.

The answer is pretty specific and pretty basic and it has to do with human sexuality, as that is how LGTQ, or current label differ from long - held teaching and tradition, and also what nature would seem to indicate.

«Motivated in large part by their religious traditions of protecting the vulnerable and serving «the least of these,» as Jesus instructed his followers to do in the Gospel of Matthew,» writes Eric Marrapodi, «World Relief and other Christian agencies like the Salvation Army are stepping up efforts and working with law enforcement to stem the flow of human trafficking, which includes sex trafficking and labor trafficking.»

What is needed is a teleology to bring the tradition of critique together with the tradition of a holistic vision of life in the service of human flourishing.

He will broke no compromise with institutionalization, which is ultimately what he thought the social traditions of human cultures promoted, even as he resisted a liberalization that secularized the gospel.

Such cultural pluralism is consistent with the requirements of human nature for a determinate social matrix, and it provides for continued enrichment of the life of mankind through a variety of contrasting traditions.

I write from the standpoint of a Church of England parish priest and many of my examples are from that tradition, but I recognize that the Church of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the planet.

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

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.

«1 But despite Plato's insight that power is involved in both the ability to affect and the ability to be affected (with its implication that reality and value might involve both), there has been a persistent tendency to favor what Bernard Loomer has called unilateral power — the ability to affect while remaining unaffected.2 Although this tendency is evident in every field of human thought, it will be appropriate to examine it first in the philosophical tradition, where it goes hand in hand with the valuation of being over becoming.

The Declaration further invoked the Christian tradition of civil disobedience, affirming the right and at times the obligation to oppose injustice by refusing to comply with civil authority if it attempts to undermine these basic human rights: «We will fully and ungrudgingly render to Caesar what is Caesar's.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

It needs to be noted that in the inherited Western tradition, creativity has been seen as an attribute of creatures with mentality, that is to say of human beings only.

In agreement with most nonteleological expressions in the liberal political tradition, this theory affirms that rights articulate a universal or natural moral law; but, against the persisting weight of the modern natural law tradition, the universal right to general emancipation is not bound to the assertion that human rights are independent of any inclusive good.

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.

I think that our preoccupation with the divine side of the Bible has resulted in our neglecting the human side of it and misled us into thinking that we have already grasped (and appropriated in our evangelical traditions) the revelational freight which it delivers.

In this regard, these traditions have more in common with each other than with secular humanists who seek to justify human rights on the basis of reason alone.

«Through our church here, we carry on the tradition like fellowship groups for the elderly... we also have a debt advice service... we also work with victims of human trafficking.»

Al - Ghazzali is known to be the most important thinker prior to Ibn Arabi who attempted to explain the tradition of the prophet, which is believed to be speaking of human correspondence with God.

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.

If you wonder why I am so severe with the theological tradition, as well as with the classical scientific scheme, I reply: our terrible human difficulties in this century suggest that our religious and ethical traditions are inadequate to our formidable tasks in a fast changing and dangerous technological world.

Nevertheless, the classical humanistic tradition, with its emphasis on the common distinctive qualities of man, provides stronger support for the democratic ideal of human equality than does evolutionary naturalism, with its concern for the continuity of man with the lower forms of life.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

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.

Yet he refuses to collapse biblical theology into the history of the religion of Israel, distinguishing the two this way: ««History of religion» is concerned with all the forms and aspects of all human religions, while theology tends to be concerned with the truth - claims of one religion and especially with its authoritative texts and traditions and their interpretations.»

Still, this commitment is sufficiently prominent in the tradition to provide contemporary Buddhists with a basis for protest against the economic theory that the only value of animals is the price humans will pay for them and against the factory farming that this theory supports.

China does not have same democratic freedoms as understood in the Western tradition, but the one fifth of the human race in China have realized a considerable improvement of their overall human condition during the past few decades, with changes within their «socialism with Chinese characteristics».

But it depends upon their giving up both their uncritical acceptance of the present ideology of modernization identifying it with Christianity and any revival of primalism in a militant and fundamentalist way in the name of their self - identity, and evaluating both modernity and tradition in the light of Christian personalism i.e. the idea of human beings as persons in community, and all natural and social functions as sacramental means of communion in the purpose of God.

Therefore the tradition has spoken insistently of judgment — or to use perhaps a better word, appraisal — both moment by moment and at the conclusion of every human life, with a further appraisal made when the entire created order is evaluated in its contribution or failure to contribute to the advancement of the divine purpose in the world.

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.

Starting with Socrates, ancient philosophers in the Platonic - Aristotelian tradition contended that the human being is best understood as the subject of wonder.

Jennifer Moorcroft, a lay Carmelite, brings a deep understanding of the Carmelite tradition, combined with sensitivity and insight into human nature to introduce the reader to the «bit players».

The words are at best a very rough translation and they convey a sense which is in tension with Church Tradition concerning the uniquely spiritual (non-physical) human soul.

... blah, blah, blah.I'm not suggesting the questions, as stated, shld never be asked, but I do have a problem with them becoming «non-negotiable, or in other words, when human constructed traditions become dogma, theology fails to be a pursuit of truth.

Also, lets talk about the comment from Viola / Barna that «And historically, it can be demonstrated that the church in its present form didnâ $ ™ t originate with God, but from human inventions and traditions.

In Christian Scripture and tradition, then, we find an ethic of care for strangers that renders precarious the protection of daughters; an ethic of chastity — laden with innuendos of pleasure, lust and pride — that renders precarious the moral standing and human rights of women; and an ethic of Christian duty that renders precarious the basic safety of wives.

Unlike much of the inherited Western tradition, which has equated creativity with mentality and attributed it only to human beings, process thought considers anything actual at all an instance of creativity, from the tiniest energy event to the most complex creatures we are aware of, human beings; some degree of mentality is present in no matter how rudimentary, even negligible, a form.

The former extreme leads to intolerance and superstition, or the idolatry of confusing God with a certain book or tradition, or a certain human concept, the latter leads to atheism, the most rational form of which is precisely the doubt whether any form of God - talk makes sense.

The second of the two possible meanings has been stressed by another strain in the Christian tradition, with more probability so far as our human experience can guide us.

I present urban form to my students in the long and large western humanist tradition that sees cities as communal artifacts that human animals by our nature make in order to live well (with all the teleological and virtue ethics implications of that tradition's notion of living well).