Sentences with phrase «with past tradition»

And in keeping with past tradition, we're trotting out some of gaming's most beloved, venerable franchises this week for the sole purpose of picking apart their flaws and upsetting their fans.

But in a break with past tradition, he's never been given a project or area of policy to call his own.

As some of our readers know by now, IMANI is, in keeping with past tradition, strongly focused exactly on this issue: filtering out partisan and self - serving opinions and claims from solid facts in the promises and policy proposals being made by politicians in the lead up to the 2016 elections.

For me Christmas is a magical time of year, it is a time for me to connect with past traditions and memories of my mother and to be able to make new ones with the people I love most in the world.

Not exact matches

We could find out when it will ship and, in keeping with tradition, which sweet treat Google will name the software system after (past versions of Android include Marshmallow, Lollipop and KitKat).

For some, a rewarding year - end tradition is settling in with a map and a glass of wine, tallying up all the places traveled in the past year — and making a fresh list of cities to visit once the calendar resets.

As mass adoption continues to increase, the time honored tradition of paying taxes might ironically be the catalyst needed to reconcile our fiat past with our crypto future.

did it occur to anyone that «stories» passed down via oral tradition, and done so with great care to preserve actual meaning and intent, may be true (i.e. humanity prior to the past century).

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.

For the past nine months, many of us have been associating the Pope's gestures and actions with the «Poverello» or «Little Poor One» of Assisi, perhaps the most beloved saint of the Catholic tradition.

At one point, while acknowledging Schleiermacher's decisive break with the past, he states that «it is nonetheless true that it involves a genuine extension of the Origenist tradition as mediated by Augustine.»

Was this the time to circle the wagons and defend past traditions in the face of the chaotic conditions that came with being a province of Persia, subject to dangerous foreign influences?

There is one further point to be made, however, to bring these remarks into relation with the deepest insights of the Christian tradition in its best moments, and into relation with the convictions of the wisest men and women — past and present, in our own family, of our own acquaintance or within our own awareness and observation.

The WEA plans to «help and train our people to overcome prejudices against other Christian traditions and not to confuse things from the past with present realities,» secretary general Efraim Tendero said.

Their meetings are occasions when professional historians from both traditions associate freely, sharing with each other information about the past.

But even that kind of story will not instill a deep Christian identity unless it is told and retold, related in innovative ways, and intertwined with the other individual and collective pasts that are part of every person's tradition.

The Church is most faithful to its tradition, and realises its unity with the Church of every age, when, linked but not tied by its past, it today searches the Scriptures and orientates its life by them as though this had to happen to - day for the first time.

To sum up: Modern young people need to be taught manners: not the code of the emancipated ego, nor the pattern of conformity to the will of the majority, but the action - language of democracy, with due respect for worthy traditions from the past and determined criticism of unworthy ones.

If it gives us a sense that we come from nowhere, that our past is inchoate and our tradition shallow, so that we begin to doubt our own identity and some of the sensitive among us flee to more ancient lands with more structured traditions, it also gives us our openness to the future, our sense of unbounded possibility, our willingness to start again in a new place, a new occupation, a new ideology.

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».

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.

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.

We dwell within our tradition in order to be more sensitive to the promise and futurity of God that are still on the way Too often, theology and religious education have left us with the impression that everything important has already happened and that therefore faith's main posture is one of restoring the past.

Living within a tradition is not so much a matter of looking at the past but rather with it toward a still unfulfilled promise latent within it.

It is not primarily a defense of capitalism or banking, but a warning to the Jews not to be content with their tradition and past, but to develop and use it creatively.

There is no rupture with the past, and those who talk of openness versus tradition have failed to understand the true nature of doctrinal development.

He stood at the juncture of traditions from a long past, and as a thoughtful and concerned man of his times he could hardly fail to be familiar with and influenced by them.

It is, as the Jewish and Christian traditions have always insisted, concerned with «right relations,» relations with God, neighbor and self, but now the context has broadened to include what has dropped out of the picture in the past few hundred years — the oppressed neighbors, the other creatures and the earth that supports us all.

The ordinary members of the Orthodox and Byzantine Rite Catholic Churches have a far less authoritarian mentality than Catholics, a far more widespread and lively sense of the richness of their traditions of prayer and practice, and a far more secure sense of ownership by the people of the symbols which provide continuity with the Christian past and guidance to its future.

Landry then helped the committee match its own story with its denominational heritage, noting where the people at Faith Church had cherished its sacred deposit from its total past and where it had gone its own way in the shaping of its local tradition.

The second has to do with the relation of intuition in creativity to its past — memory, tradition, style, etc. — and in turn with the expression of intuitions in communicable terms.

Dogmatists, whether fundamentalists or neotraditionalists, are more concerned with the form and phrasing of religion than with its spirit, according to Roof: «Tradition for them is largely bounded by the encrusted institution and frozen in a nostalgic past.»

Our encounters with the past occur within the historical tradition in which we are already situated and which alone makes knowledge possible.

«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».

Emboldened by the pope's overt approval of his regime, made manifest in their meeting in Rome this past spring, the octogenarian dictator boasted: «We have founded an equitable society with social justice and extensive access to culture, attached to traditions and to the most advanced ideas of Cuba, Latin America, the Caribbean and the world.»

I do not think now that the religious and ideological heritage that I was given as a child and as an adolescent was an entirely authentic version of the American tradition, but the subjective sense of continuity with the past is an indelible experience that undoubtedly colors even my present perceptions.

[g] iven the uncritical identification of a community with an entire past, communalism finds it easier to appropriate tradition because it inserts its message into existing, unspoken biases or prejudices, stereotypical images of self and others, and unsubstantiated assumptions of society.

This nontextual character of Dalit and Adivasi traditions influences the direction of contextual liturgical expressions: instead of reaching back to the pristine and original world of the past (mostly inscribed and frozen in sacred texts), they may be intertwined with an orientation towards the future.

They must not only deal with the failures of those traditions and the horrors they have perpetrated in the past - like the pogroms, inquisitions and oppressions that make some ask whether it would not be better for humanity if Christianity were forgotten.

This connection animates his work: «We have lost touch with traditions in the past.

Past history is for him something dead and done with, something which does not vitally affect us, something which exists only in the memory, which is dependent on tradition and all its hazards, and which is therefore subject to criticism and essentially relative.

This being the case, then, tradition must be concerned with more than validating the Word which is Torah (the divine instruction defining Israel's commitment and responsibility to Covenant); it is necessary also to affirm past any possible rebuttal that the Lord himself assumed the power and nature of his own commitment implicit in the revelation of his glory on Sinai - Horeb.

In the past, the fundamentalist and evangelical traditions within Christianity have tended to stand in a counterculture relationship with American society while the mainline churches have been more identified as a culture - affirming religious tradition.

The Reformation was utterly dependent on what came before it, but it transformed the past by using parts of it against other parts, by taking key emphases already widely accepted among the faithful and showing that, if one saw this doctrine or that practice from a slightly different angle, everything was changed — all the while managing to maintain continuity with the deepest sources of the tradition.

What is again needed today — and remember that I am attempting to describe a position which will regard Christianity as a living, growing tradition, continuous with its past yet open to the present, ready for critical investigation and concerned to restate the faith for those who live in our own day — is precisely this fearless attitude about the faith, this honest effort at enquiry, and this constant willingness to relate the gospel to the changed world of a new age.

The attempt is not to survey all history and all political and social thought but to open up some of the great traditions, to indicate the character of some attempted solutions of the past, to study a few of those topics and of the great statements of analysis or of ideals with some intensity.

What we can assume, however, is that our indwelling of the clues that comprise our revelatory tradition can lead us to break out into a much more adventurous encounter with other traditions than we have allowed in the past.

Our present need is a reverent yet radical evaluation of the whole Christian tradition which will be determined, on the one hand, to preserve continuity with our Christian past, but which, on the other hand, will not think that that past in and of itself settles all our problems.

For as we look with our tradition into the past we can discern innumerable instances of God's fidelity to the promise that is revelation.

It meets us as a fragment of tradition coming to us from the past, and in the examination of it we seek the encounter with history.