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Read through the most famous quotes by topic #tradition
It is not easy to get rid of weeds; but it is easy, by a process of neglect, to ruin your food crops and let them revert to their primitive state of wildness. [...] In political civilization, the state is an abstraction and the relationship of men utilitarian. Because it has no roots in sentiments, it is so dangerously easy to handle. Half a century has been enough for you to master this machine; and there are men among you, whose fondness for it exceeds their love for the living ideals which were born with the birth of your nation and nursed in your centuries. It is like a child who in the excitement of his play imagines he likes his playthings better than his mother. ↗
Because of the audience I get and the fact that these people aren't traditional comics buyers I don't think the comic industry looks at that and thinks that is a very respectable thing. I'm very used to it. I'm not the guy who wins awards and gets mentioned in magazines. ↗
When people criticize me for not having any respect for existing structures and institutions, I protest. I say I give institutions and structures and traditions all the respect that I think they deserve. That's usually mighty little, but there are things that I do respect. They have to earn that respect. They have to earn it by serving people. They don't earn it just by age or legality or tradition. ↗
Beyond the family or particular Christian tradition, how much effort do we make to consider what the Mennonites or the Episcopalians, the Baptists or the Pentecostals, the Methodists or the Presbyterians have to say to the rest of us out of their DIFFERENCES, as well as out of the affirmation in common with other Christians? As I suggested earlier, our patterns of ecumenicity tend to bracket out our differences rather than to celebrate and capitalize upon them. Finding common ground has been the necessary first step in ecumenical relations and activity. But the next step is to acknowledge and enjoy what God has done elsewhere in the Body of Christ. And if at the congregational level we are willing to say, 'I can't do everything myself, for I am an ear: I must consult with a hand or an eye on this matter,' I suggest that we do the same among whole traditions. If we do not regularly and programmatically consult with each other, we are tacitly claiming that we have no need of each other, and that all the truth, beauty, and goodness we need has been vouchsafed to us by God already. Not only is such an attitude problematic in terms of our flourishing, as I have asserted, but in this context now we must recognize how useless a picture this presents to the rest of society. Baptists, Presbyterians, and Roman Catholics failing to celebrate diversity provide no positive examples to societies trying to understand how to celebrate diversity on larger scales. ↗
#christian-tradition #church #denominations #diversity #ecumenism
The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices. ↗
#christianity #church-history #evangelicalism #god #liberal-christianity
Why should we celebrate These dead men more than the dying? It is not to ring the bell backward Nor is it an incantation To summon the spectre of a Rose. We cannot revive old factions We cannot restore old policies Or follow an antique drum. These men, and those who opposed them And those whom they opposed Accept the constitution of silence And are folded in a single party. Whatever we inherit from the fortunate We have taken from the defeated What they had to leave us - a symbol: A symbol perfected in death. ↗
