Sentences with phrase «with such a tradition»

The more intensely a school identifies with such a tradition, the more deeply the tradition's commitments on these matters will shape the school's ethos.

Not exact matches

She's also focusing on other family traditions they have around the holidays, such as baking cookies with her grandkids and her annual Christmas party.

«Hong Kong is ready to work with the major European FinTech hubs such as London and Berlin because we have a strong tradition of working with the British and European partners.»

We also rely on tradition, with many writings and reflections of the Fathers of the Church, such as those of Saint Augustine.

The editor of the New Yorker, David Remnick, recently contrasted modern writers in Russia with the tradition of the Great Russian Writer: such figures as Gogol, Tolstoy, and even Solzhenitsyn, who represented both sagacity and idealism.

First, there has rarely been such a sustained (and in many respects impressive) public grappling with the moral criteria and political logic of the just war tradition.

Allowing for the remarkable contrasts, Ker believes he can still trace at least one theme through the work of all six of his subjects, a theme that has little to do with the obvious «motifs» of English Catholicism such as «aestheticism, a love of ritual, ceremony, tradition, the appeal of authority, a romantic triumphalism, the lure of the exotic and foreign, a preoccupation with sin and guilt.»

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.

So good that someone like Richard is writing history with such a huge amount of knowledge about the Catholic Church and its tradition.

And I speak and have helped with organizing Christianity21 — a conference Tony runs — because I hope to help create a place where people from diverse Christian camps — such as Tony (who came from the Congregational Church and now blogs for a progressive platform) and me (who grew up in the Southern Baptist tradition who identifies as a moderate) can come and share ideas and interact respectfully.

So one might say there is nothing new in the study, except that increased «fluidity» might be bad news for those traditions, such as Catholicism, with a strong connection between religious identity and ecclesial adherence.

The Catholic writer and broadcaster Joanna Bogle contrasts increasingly fashionable assertions concerning the lack of meaning to male and female with the perennial and profound affirmation of such meaning within the Christian tradition.

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.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

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.

With such a commitment to a genuine «pluralism of communities» (in Robert Nisbet's phrase), we would not treat our inheritance with contempt by insisting that our political tradition has always been headed for self - destructWith such a commitment to a genuine «pluralism of communities» (in Robert Nisbet's phrase), we would not treat our inheritance with contempt by insisting that our political tradition has always been headed for self - destructwith contempt by insisting that our political tradition has always been headed for self - destruction.

Down through the socialist tradition, the argument repeatedly has been made that capitalism results in gross inequities, and that socialism can do away with such foolishness.

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.

Luedemann [Jesus, 122 - 24] presents four (4) reasons for regarding the miraculous conception of Jesus as unhistorical: (1) Numerous parallels in the history of religion; (2) it represents a rare and late NT tradition; (3) Synoptic descriptions of Jesus» relations with his family are inconsistent with such an event; and (4) scientific considerations.

Common people tend to understand such Traditions literally, while educated people prefer to understand them figuratively with an interpretation more or less acceptable to reason.

Bloom's counterweight to this dreary reductionism is the Great Tradition of Western letters from Plato to Tolstoy; and most of the book is devoted to individual chapters on such novelists as Rousseau, Austen, Stendahl, and Tolstoy, with a whole section devoted to the romantic comedies and tragedies of Shakespeare, and a concluding fugue on Plato's Symposium.

The saying itself is part of the tradition about John the Baptist and, as such, it is part of a tradition with a very special history, a history of a continuous «playing down» of the role of the Baptist («This was convincingly demonstrated by M. Dibelius,, Die urchristliche Ûberlieferung von Johannes dem Taufer; Göttingen: Vandenhoeck & Ruprecht, 1915.

Such a new vision is never unrelated to older visions — that is why tradition is so important; but neither is it identical with them — that is why ecstatic reason must also be involved.

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.

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.

I do not mean that values long associated with the Christian tradition, such as love and peace, will disappear from the continent.

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whWith this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whwith their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

Though stimulated by an encounter with Zen, the speculations that follow go well beyond the perspective of Zen, though not necessarily beyond those of other, more theistic schools of Buddhism such as the Pure Land traditions.

A softer form might mean experiencing some discomfort with that, but feeling that's been such a central part of the Christian tradition, one is not sure that it's okay to let go of it.

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 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.

According to the Greek tradition, such banquets always ended with libations of unmixed wines dedicated to the «good genius,» Zeus Olympus, the heroes and Zeus Soter.

Such a commitment places Volf at odds with two formidable rivals in the contemporary world: (a) those ecclesial traditions (Roman Catholic and Orthodox) that insist that the «constitutive presence of Christ is given only with the presence of the bishop standing in communjo with all bishops in time and space» and (b) those postmodern cultural and social standards that are grounded in individualistic and consumer - driven life styles and that simultaneously relegate all religious experience to the nether regions of the privatized soul.

In comparison with Egyptian and Hellenistic divine archetypes such as Isis and Demeter, the biblical traditions can not be expected to yield much fruit.

Such a defense seems to come down to this: the local church is preserved from suffocating provincialism when it intentionally engages in dialogue with other churches and when it remains steadfast in appropriating and witnessing to the «apostolic tradition.»

One astronomer responded to our survey by saying that, though he does not believe in a personal God, «I try frequently to open my mind to an influence of what is good, and the subjective and psychological effects of this can be quite profound, such that I am happy to make contact with the religious tradition by saying that I am praying to God.»

Faithfulness to the gospel and continuity with Christian tradition are also at stake, so critiques such as the ones voiced in Speaking the Christian God deserve consideration.

With the group there is a distinction between those members who will engage in religious activity from personal choice or in deference to tradition such as converts and parishioners of a local congregation, and those who are actively religious — temporarily or consistently — such as lay - deacons or the participants in a procession.

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.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

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.

On the average, about half the responses given to such questions as why racial differences exist, why someone might be killed in an airplane crash or die young, and why suffering in general exists were consistent with one another; the remaining half drew from different thematic traditions.10

They all had their roots directly or Indirectly in the Qur» an and Prophetic Traditions, or were brought into relation with such texts by means of interpretation.

-- 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 judgment carries with it its own problems concerning definition, and it will be unacceptable on first reading to many within evangelicalism, for their traditions do not easily stretch to include such a notion as being that of «justice.&raSuch a judgment carries with it its own problems concerning definition, and it will be unacceptable on first reading to many within evangelicalism, for their traditions do not easily stretch to include such a notion as being that of «justice.&rasuch a notion as being that of «justice.»

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.

Coupled with some of the tools of biblical criticism (such as the criteria of Embarrassment, Double Discontinuity and Multiple Attestation), he seeks to demonstrate the case for the origin of the Johannine tradition in the words and actions of the historical Jesus, as passed on by eyewitness accounts and possibly by John the son of Zebedee himself.

Such a department can not deal exclusively with the thought that religious traditions have generated.

This is why it is always wise to responds to such people with as much grace and dignity as you can muster, for your response to them in this way might be just the thing that helps them see that it is okay to question tradition and follow the Spirit's leading away from institutional religion.