Sentences with phrase «ancient works of»

From uncovering objects in a virtual dig to studying ancient works of art to understand their age, function and make - up, visitors to the Virginia Museum of Fine Arts» new Dig It!

Archaeology - themed exhibition to complement Terracotta Army: Legacy of the First Emperor of China From uncovering objects in a virtual dig to studying ancient works of art to understand their age, function and make - up, visitors to the Virginia Museum of Fine Arts» new Dig It!

«Vanishing da Vinci: Nondestructive way to determine state of degradation of ancient works of art.»

Riddles posed by ancient works of art fall to historical analyses and electronic explorations

Pastor, please seek employment in a library, the only place where the bible, torah, quran, and other ancient works of fiction belong.

The ancient tongues were but a small though important province in the realm which he explored tirelessly, testing his general theory of linguistic expression by an investigation not only of Indo - European and Semitic idioms but also of Basque and Hungarian, of American Indian languages, of Chinese and South Sea dialects.1 Visitors found the aged sage «pure and perfect like an ancient work of art.»

Not exact matches

«The ancient Romans had a tradition: Whenever one of their engineers constructed an arch, as the capstone was hoisted into place, the engineer assumed accountability for his work in the most profound way possible: He stood under the arch.»

A programming prodigy and classics geek (he is known to quote the Iliad in ancient Greek), he is also a canny businessman who foresaw the enormous potential of his work before anyone else.

From novel scheduling systems, to exhortations to invest in health, and even spiritual reminders that «work - life balance» is really a modern spin on the ancient and fundamentally difficult question of what constitutes a life well lived, you can spend hours upon hours neither working nor living but simply reading through posts and columns on the topic.

The new work by Okubo and his USGS colleagues zoomed out for a wider view of the canyons, yet used incredibly detailed images from the Mars Reconnaissance Orbiter's HiRISE camera to look for signs of ancient shallow pools.

Any «inspired» bible a work of men, reflecting the morals and knowledge of ancient people.

Intelligent design could be the work of ancient astronauts.

If I worked at NASA and insisted that the expedition to Saturn should reveal evidence of the ancient Greek or Roman gods, and kept insisting that the data supported that mythology, I'd expect to be told (first) to stop preaching about it at work, and then get fired if I kept doing it.

The Author correctly says «The Bible is an ancient collection of letters, laws, poetry, proverbs, histories, prophecies, philosophy and stories spanning multiple genres and assembled over thousands of years» but she forgot the most important thing - the bible is mostly a work of fiction.

19th century, archaeological finds (e.g. earth and timber fortifications and towns, the use of a plaster - like cement, ancient roads, metal points and implements, copper breastplates, head - plates, textiles, pearls, native North American inscriptions, North American elephant remains etc.) is not interpreted by mainstream academia as proving the historicity or divinity of the Book of Mormon.This evidence is viewed by mainstream scholars as a work of fiction that parallels others within the 19th century «Mound - builder» genre that were pervasive at the time.

Whether the masses are innocent is, of course, not a matter that can be documented, but I have observed in conversation with many spectators tenacious conviction that the Passion Play is (a) a great work of religious art or (b) the work of sincere peasant folk bent only on fulfilling an ancient vow.

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

And if this be so, our work as educators and as advocates of a well - functioning American educational system is to develop citizens who are at home in the canons that comprise the formal reality of their heritage, who are equally at home with the varied individual things that comprise the material reality of that heritage and of their present life, and who are able to devise constantly new frames that are adequate to both, that marry ancient canon and novel particular in a new canon which integrates as fully and complexly as possible all its participant elements.

@ total non sense Perhaps we're splitting hairs here, but I was trying to be kind by implying that rather than treating religiosity as a mental disability, for which the supposedly clinically sick can receive insurance benefits and evade personal actionable responsibility by claiming illness, it would be better to treat religiosity as a societal functional disorder which can be addressed through better education and a perceptional shift towards accepting scientific explanations for how the world works rather than relying on literal interpretations of ancient bronze age mythologies and their many derivations since.

Ancient writings... do you believe that these writings were inspired by God or merely the works of men?

Science Works We have traced the evolution of salads and food historians tell us salads (generally defined as mixed greens with dressing) were enjoyed by ancient Romans and Greeks.

If the social patricians of ancient Rome regarded work as below their status, it has to be said that a spiritual aristocracy appears to have developed within early Christianity with equally negative and dismissive attitudes towards manual labor.

as in the denouement of some ancient tragedy the forces at work were now furthered, now hindered, until God's ends were achieved.

This has been a time, finally, when the literary analysis of ancient literature has become a very significant force within the field, insisting that documents do not exist only to provide historical information, but are to be appropriated as complex works of art as well as witnesses to and interpretations of religious experiences and convictions.

His profound knowledge of ancient Judaism, his deep insight into the subject matter, above all, perhaps, his gift of self - expression - all this combines to make the careful reading of this work an unforgettable experience.

To insist that Blake was successful as an artist and poet only to the extent that he resurrected an ancient form of myth is to deny the Christian ground of his vision and to reject the great bulk of his mature work.

Like the ancient apocalyptic seer, the modern artist has unveiled a world of darkness, but whereas earlier seers could know a darkness penetrated by a new æon of light, the contemporary artist has seen light itself as darkness, and embodied in his work an all - embracing vacuity dissolving every previous form of life and light.

So your work - life is guided by evidence, analysis, logic, and reasoning but in the rest of your life you are happy to accept the best guess of ignorant ancients which has been proven incorrect time and time again?

The compensations of love and work and God described by psychologists ancient and modern will be gone — obliterated by History.

The bible is in fact one of the most accurate ancient historical texts, much more so than the often accepted works of Homer.

(The Latinity of the pre-Vatican II Church sustained a meaningful continuity with the ancient Roman world, reaching even into working - class Los Angeles of the 1960s, where I was raised and educated.)

There is no other work of ancient literature that can be verified by other corroborative evidence as the Bible.

Any «inspired» word a work of men, reflecting the morals and knowledge of ancient people.

But from what I understand out of the ancient monastic materials I work on, prayer is really an entire relationship, and the verbal part is only one element.

Hermann Gunkel, in a sense the unique father of us all in modern biblical scholarship, despite his insistence on saga's supervision of the Elijah narratives as we receive them, nevertheless affirms on the one hand Elijah's kinship with the greatest of all ministers of ancient Israel, Moses, in their mutual contention with their own people; and, on the other hand, Elijah's legitimate and immediate relationship to the great prophets who follow him and who, essentially, continue the work he began.

Part of the answer is that these ancient events are moments in a living process which includes also the existence of the church at the present day; and another part is that, as Christians believe, in these events of ancient time God was at work among men, and it is from his action in history rather than from abstract arguments that we learn what God is like, and what are the principles on which he deals with men, now as always.

I would like the story better if she gave the credit of her success to her own intelligence and hard work rather than a fictional character in an ancient book.

If I kept walking through the Met, I would find works of art from Iran and China, from the ancients to the moderns to the postmoderns.

But if enough time is not available, a basic course could be worked out on a typological basis in which one primitive cult, one of the ancient religions of the Near East and the two great competitors of Christianity — Islam and Buddhism — could be dealt with.

The introduction to this work mentions the ancient custom of the Lenten stational Masses in Rome, revived by Pope John Paul IIand celebrated in specific Roman Churches as stopping places on the way.

While it may be hard to understand, our knowledge of the world has actually evolved over the last several thousand years so many of the ancient understandings of the way the world works — and written into religious text — are obviously and verifiably wrong.

In his significant work Christianity in World History, a prominent theologian Arend Theodor van Leeuwen has argued that the idea of separating out the things of God from the things of people in such a way as to deny the divine nature of kingship was first formulated in ancient Israel and then became a major motif of Christianity.

In his historical tour of the proofs for and against God's existence, Nathan Schneider, a journalist and activist whose last work treated the Occupy movement, unfolds the story of provers and their arguments from the ancient Greeks through medieval Muslims to today's analytic philosophers and New Atheists.

Which is appropriate, after all, since most of the ancient thinkers who have inspired her work certainly understood that our quest for eudaimonia is profoundly dependent upon the social order in which we live and think.

Critical scholarship — not only historical critical scholarship, but also newer approaches to the Bible using critical theory — has pressed our understanding of the texts and traditions of ancient Christianity to the point where organized Christianity, if it were to be guided by such work, would have to begin to rethink some of its basic theological commitments.

The fact that an ancient table of contents, already referred to in the Latin version of the fifth or sixth century, omits mention of the Testimonium (though, admittedly, it is selective, one must find it hard to believe that such a remarkable passage would be omitted by anyone, let alone by a Christian, summarizing the work) is further indication that either there was no such notice or that it was much less remarkable than it reads at present.

Lind argues convincingly that this is an ancient story, predating the work of the Deuteronomic historian.

Not only its aesthetic value, which is apparent in the power of its expression, in the depth of its sensitivity, and in its monumental structure; but also its content — the bold and colossal struggle with the ancient, and at the same time always new, human problem of the meaning of suffering — all this puts the work, in its universal significance, in a class with Dante's Divine Comedy and Goethe's Faust.8

What is needed at the present time, then, is a theology of sin that builds upon the work of the persons cited here, but that can develop a stronger connection between social structures and individuals, and with the ancient insights concerning original sin.

Nevertheless, in spite of the interpretations offered by liberal thought, ancient or modern, the doctrine of divine choice did in actuality work out as a prolific source of national arrogance.