Sentences with phrase «as an historian at»

She holds a MA degree in economic and social history from the University of Amsterdam and worked as historian at the International Institute for Social History, during which she published her book on plantations in the Dutch East Indies.

Not overtly political, Barrada's work retains a sort of observational, academic cool with regard to her subjects; an attitude she cites as a result of her training as an historian at the Sorbonne.

Not exact matches

But Bush's choice to champion literacy is also indicative of her persona — and legacy — as a whole, say both Gutin and James Engel, a presidential historian at Southern Methodist University.

«It seems that as long as President Trump is in the White House, it's certain the North Koreans will be far more cautious,» said Andrei Lankov, a historian at Kookmin University in Seoul who once studied in Pyongyang.

As civil rights historian Taylor Branch wrote in a much - talked - about 2011 Atlantic article: «The tragedy at the heart of college sports is not that some college athletes are getting paid, but that more of them are not.»

As we take an exclusive first look at Red Dead Redemption 2, journalist and historian Holly Nielsen explores how the first game is one of gaming's best examples of historical atmosphere.

Any historian of theology would know that at the time that this fragment was written, the idea of the Church being the «Bride of Christ» had not yet been created (let alone the CATHOLIC church which originated the idea, as this was a COPTIC fragment).

And a historian may well look at how the advances in infrastructure during the spread of Pax Romana during the 2nd and 3rd centuries enabled people to travel further and more efficiently as well as improving communications, or how the development of a Lingua Franca contributed to the communication of the Christian message.

As a document of the past, the text is at home in the hands of historians.

According to some historians, at this time of year, as the days grow darker, ancient Celts would don costumes as stand - ins for deceased spirits, going door - to - door and performing tricks in exchange for treats.

There was no reason, so far as anyone could have seen at the time, that historians should have considered him important, if they ever heard of him.

In comparison to the New Testament where Paul's letters were written starting 15 years after Jesus» ascension, the first gospel, Mark written 25 years after (Peter was the source of Mark), Matthew who was an eye witness at 35 years, and Luke 35 years as a careful Roman / Greek trained historian who interviewed living eye witnesses such as Mary, mother of Jesus.

Historian Daniel Howe observes that the Unitarian clergy fomented considerable dissent in Massachusetts against the U. S. annexation of Texas by portraying the Texans as irresponsible speculators who had entered Mexico at their own risk.

Until the early 1970s historians of Pentecostalism argued that the movement emerged ex nihilo at the turn of this century as an alternative to fundamentalism in protesting the modernist trend that was capturing mainline Protestantism.

H. W. Brands, a historian at Texas A&M, offers not so much an obituary as an autopsy of liberalism.

thats notproof... you have to look in the text as HISTORIANS look at it... being «mythological» sounding doe snot make it legendary... second..

Historians need to try and get it correct as they relate other events in history that were happening at the time.

At one point, in what appears a clever lawyerlike play, Pagels discredits Augustine's doctrine of the literal fall of Adam and Eve with the observation that it is hopelessly unscientific, and as a historian she feels compelled to add that Augustine's great foe, Pelagius, would also have had no use for science.

This didacticism is redeemed from arid or smug judgmentalism by empathy, even for the destructive crusaders: «the historian as he gazes back across the centuries at their gallant story must find his admiration overcast by sorrow at the witness that it bears to the limitations of human nature.»

Claiming authority primarily as a «historian,» Lindsell adduces a string of quotations to support his position and then devotes the larger and more controversial part of his book to detailing the supposedly modern declension from this stance in the Lutheran Church — Missouri Synod, among the Southern Baptists, at Fuller Theological Seminary, in the Evangelical Covenant Church, and even among the members of the ETS (the Evangelical Theological Society, whose members are required to subscribe annually to a single statement — that «the Bible alone, and the Bible in its entirety, is the Word of God written, and therefore inerrant in the autographs»).

Samuel Eliot Morison, a canny sailor himself and judicious historian of Columbus, describes Irving's dramatic scenes of Columbus in argument with the learned doctors at the University of Salamanca as «pure moonshine.»

Why does the bible say that Christianity was wide spread, but most first and second century historians speak as if it were only a minor cult, if they mention it at all?

======== @thecollegeadmissionsguru «Why does the bible say that Christianity was wide spread, but most first and second century historians speak as if it were only a minor cult, if they mention it at all?»

Being attentive to detail, as behooves careful historians, we notice that the testimony is confusing and even inconsistent: the post-resurrection Jesus appears and vanishes like a spirit (Luke 24:31, 36 - 7; John 20:26), yet he can eat solid food (Luke 24:43); he can be touched (Matthew 28:9), and he can not be touched (John 20:17); it was indeed Jesus, but they do not recognize him at first (Luke 24:15 f; John 20:14, 21:4).

It was not a mere act of cleansing; the Jewish historian Josephus, who understands it in this way, is in error at this point, just as he is in making completely innocuous the Baptist and the Baptist movement in general.

For example, at one point he quotes the distinguished historian of ancient science G. E. R. Lloyd, who said of Greek science: «Much as the Egyptians and Babylonians contributed to the content of these studies, the investigations only acquire self «conscious methodologies for the first time with the Greeks.»

This is not a matter of personal preference, but of professional necessity, for the historian's task, as I said at the beginning, is to calculate the most probable explanation of the preserved evidence.

Let it be acknowledged then that Josephus is not a first - class historian; but the failure to recognize the validity of his facts, especially in that part of his work which lay largely within his own experience and recollection, and the truth of his interpretations, as far as they go — he is never exhaustive — is surely responsible for the neglect of his writings by too many interpreters of the New Testament at the present time, and for the rise of theories which leave not only Josephus but likewise the New Testament out of the reckoning.

Thus when one of his disciples, the future Cardinal, Baronius, proved incapable of preaching on any subject other than the pains of hell, Philip refused to allow him to preach on spiritual subjects at all, and made him teach Church History instead (Baronius went on to become one of the greatest Catholic historians ever, as well as a candidate for Beatification).

Sheldon Stern, a historian at the JFK Library, says of that speech that Kennedy «didn't overcome the religious issue so much as he was able to project his own attractive personality.»

At the age of twenty Erik served as a special correspondent in Russia for a Hungarian daily paper; from that time forward he pursued a unique career as a journalist, historian, lecturer, traveler, novelist, and painter.

The historian's detection of the kerygma at the centre of the Gospels found a formal analogy in the contemporary view of historiography as concerned with underlying meaning, and this correlation led to the view that the kind of quest of the historical Jesus envisaged by the nineteenth century not only can not succeed, but is hardly appropriate to the intention of the Gospels and the goal of modern historiography.

Even historians who share the same faith disagree about many details, such as the time and place at which Jesus was born, the duration of his public ministry, his messianic or divine claims, his intent to establish a Church, the dates of his Last Supper and of the crucifixion.

Gil you have asked some very good questions why does bad things happen in the world i personally do nt know God did nt explain to Job either why he had to suffer.What i do know is that God desires that none of us should perish but that all would have eternal life in him through Jesus Christ.This world will one day pass away and the real world will be reborn so our focus as christians is on whats to come and being a witness in the here and now.Both good and bad happens to either the righteous or the sinner so what are we to make of that.What we do know is that God will set all things right at the appointed time the wicked will be judged and the righteous will be rewarded for there faith isnt that enough reason for us to believe.Free will is only a reality if we can choose between good and bad but our hearts are deceitfully wicked we naturally are inclined toward sin that is another reason whyt we need to be saved from ourselves so what are we to do.For me Christ died and rose again that is a fact witnessed by over 500 people that were alive at the time and was recorded by historians how many other religious leaders do you know that did that or did the miracles that Jesus did.As far as the bible is concerned much of the archelogical evidence has proven to be correct and many of prophetic words spoken many hundreds of years ago have come to pass including both the birth and the death of Jesus.Interested in what philosophy you are believing in if other than a faith in Jesus Christ so how does that philosophy give you the assurance that you are saved.Its really simple with christianity we just have to believe in Jesus Christ.brentnz

As Edwards concludes, «In general, the messages sent were not always the messages received, and the historian who seeks to reconstruct the early Reformation message and its appeal must pay at least as much attention to the context of its readers (and hearers) as to the text that they read (or had presented to them).&raquAs Edwards concludes, «In general, the messages sent were not always the messages received, and the historian who seeks to reconstruct the early Reformation message and its appeal must pay at least as much attention to the context of its readers (and hearers) as to the text that they read (or had presented to them).&raquas much attention to the context of its readers (and hearers) as to the text that they read (or had presented to them).&raquas to the text that they read (or had presented to them).»

Israel's historians who stand further from the event will of course use the records at their disposal in such a way as to emphasize their own disillusionment with a monarchy that has failed to realize the high hopes of its founding; but we are hardly therefore justified in dismissing the B source as inaccurate or unhistorical.

But those who participate in the internal history of the covenant will see the call of Abraham, the Exodus from Egypt, the lives of the prophets, Israel and Judah's release from captivity, the disciples» missionary fervor after the death of Jesus, and the establishment of the Church as all having a promissory significance that a «scientific» historian might not appreciate at all.

• Even if one agrees with Mark Noll, who is perhaps the most distinguished Evangelical historian we have, Dale at least offers a helpful insight into the history and thought of a movement most other Christians in America tend to dismiss as rubes, fundamentalists, reactionaries, crazies (snake handling?

Though none of his 4 degrees are in history as such, he is a «historian of religion» in the way that that term is used at the Univ of Chicago to cover the field of comparative religion; and his theology degree at Harvard covered Bible and Church history, and required him to master New Testament Greek.

This is not taken to mean that the historian need not at all concern himself with what were actually the facts as they occurred.

Perusing the index of Origins, the weekly publication of representative documents and speeches compiled by Catholic News Service, our imaginary historian will note, for example, the following initiatives undertaken at the national, diocesan and parish levels in 1994 - 95: providing alternatives to abortion; staffing adoption agencies; conducting adult education courses; addressing African American Catholics» pastoral needs; funding programs to prevent alcohol abuse; implementing a new policy on altar servers and guidelines for the Anointing of the Sick; lobbying for arms control; eliminating asbestos in public housing; supporting the activities of the Association of Catholic Colleges and Universities (227 strong); challenging atheism in American society; establishing base communities (also known as small faith communities); providing aid to war victims in Bosnia; conducting Catholic research in bioethics; publicizing the new Catechism of the Catholic Church; battling child abuse; strengthening the relationship between church and labor unions; and deepening the structures and expressions of collegiality in the local and diocesan church.

A bishop (long dead) who fancied himself as something of a historian used to say that it was the religious orders which were the first to capitulate at the time of the Henrician Reformation in England, the Carthusian martyrs being the outstanding exception which proved the rule.

the Jewish / Roman historian Josephus (who is the basis for MUCH of the knowlege we have of society at that time) DOES refer to Jesus as a person who existed in his time.

We have quoted the Scots theologian Chalmers who spoke of «the expulsive power of a new affection» as a means of purifying and ennobling human existence; and the historian of French spirituality, Henri Bremond, has written about the way in which prayer, at its best, is «a purification of the self.»

A personal and an intellectual biography of Reinhold Niebuhr in which the author has employed the research methods of an American historian to dig out and interpret the data: «At Union Seminary, where Niebuhr so often talked of «the irony of history,» we remember him as an example of it.»

From time to time thinkers and pastors, identified at the time by authority as «heretics», seen by others as prophets, and by some historians now as social revolutionaries, reached the conclusion that the Christian Gospel spoke of a body of Christians, of an incipient «Church», of a kind far removed from the type of political and economic structure maintained by Roman Canon Law.

Historians will surely view post-Christian Europe as an extraordinary cultural mix of social development and demographic death, a culture which can both espouse living life to the full and at the same time deny its value and destroy it.

At 8:18 am on Tuesday 23 February 2010, a week before Cardinal Murphy - O'Connor debated the virtues of a Catholic England, something happened that may well come to be seen by such historians as an epiphany moment, revealing with telling clarity the contemporary British Church's propensity to get unwillingly sucked into an agenda profoundly at variance with our owAt 8:18 am on Tuesday 23 February 2010, a week before Cardinal Murphy - O'Connor debated the virtues of a Catholic England, something happened that may well come to be seen by such historians as an epiphany moment, revealing with telling clarity the contemporary British Church's propensity to get unwillingly sucked into an agenda profoundly at variance with our owat variance with our own.

Kimball brings to our attention such paintings as Courbet's The Quarry, Sargent's The Daughters of Edward Darley Boit, Rubens» Drunken Silenus, Homer's The Gulf Stream, and others, and examines the interpretations of them offered, or rather perpetrated, by some leading art historians, such as David Lubin of Wake Forest University and Albert Boime of the University of California at Los Angeles.

When the Anglican patristic scholar and Church historian Trevor Jalland concluded his Bampton Lectures at Oxford in 1942 (published in 1944 as The Church and the Papacy: A Historical Study), he spoke of the Roman Church as having «in its long and remarkable history a supernatural grandeur which no mere secular institution has ever attained in equal measure,» and went on to refer to «its strange, almost mystical, faithfulness to type, its marked degree of changelessness, its steadfast clinging to tradition and to precedent.»