Sentences with phrase «by eighteenth century»

The early drawing My Sister and Me by Sir Thomas Lawrence (1986) is a copy in pastel of a painting by Sir Thomas Lawrence, whilst another early pastel is a copy of a work by the eighteenth century French artist, Jean - Baptiste Greuze.

• Number of Luxury rooms: 46 • Number of rooms, (keys) in all: 130 • Our rooms reveal a unique and cozy decor, inspired by the eighteenth century.

Fortunately, these beliefs were pushed aside by the eighteenth century and the cat's popularity as a household companion has been rising ever since.

By the eighteenth century the customary length of breastfeeding shortened to just over a year.7

By the eighteenth century it was virtually unknown, and in 1816 Pope Pius VII forbade its use in any Church tribunal.

Marx's critique of religion was replaced by the eighteenth century popular critique of religion, clergy, and church, evidently because it was more effective as a political weapon.

A little while after writing this, I came across a poem by an eighteenth century Persian poet called Hatif Isfahani, which praises Christianity for its affirmation of Divine Unity.

Not exact matches

Authors generally maintain that the pre-tribulation Rapture doctrine originated in the eighteenth century, with the Puritan preachers Increase and Cotton Mather, and was then popularized in the 1830s by John Darby.

It was just as disruptive as it had been in the eighteenth century, marked by the appearance of previously unknown words and ideologemes, the phrases and thought patterns that are building blocks of ideological systems.

In my judgment, shared by many, he was the most important leader of the evangelical revival of the eighteenth century.

Between the late eighteenth and mid «nineteenth centuries, France and other countries of Europe were convulsed by violent revolutions.

John Wesley, for example, became by eighteenth - century standards a very wealthy man.

But in taking the term «civil religion» from Rousseau's Social Contract I was also bringing in a much more general concept, common in America in the eighteenth century but by no means specifically American.

By the seventeenth and eighteenth centuries, Jesus had become irrelevant.

By this I simply mean that we live during the period of modernity — that period of Western cultural history that began with the Enlightenment of the seventeenth and eighteenth centuries and continues into the present.

But by the time «catechetics,» as the study of instruction, became a theological discipline in the seventeenth or eighteenth century, a curious reversal had taken place, and most of the talk was about dealing with children.

The dominant interpretation, derived from Franco - German scholarship of the nineteenth century, emphasized material aspects: political contest and domination in the Near East; the social structures of the Levantine crusader principalities viewed, especially by Francophone scholars, through the lens of modern colonialism; cultural confrontation and exchange through settlement and trade, a topos made familiar by eighteenth - century Enlightenment writers seeking to integrate the Crusades into a narrative of European progress; military adventurism that exposed the mentality of crusaders — heroic, passionate, devout, or misguided according to taste.

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

Lewis» love of the Middle Ages and the Renaissance was due largely to his loyalty to an epistemology that he thought had been caricatured and misunderstood by Bacon, Descartes, and the French Encyclopedists of the eighteenth century.

The first occurred in the eighteenth century in continental Europe: the universities were secularized formally by being nationalized politically, after which they were secularized intellectually by the Enlightenment.

The common sense notions presupposed by the scientists of the seventeenth and eighteenth centuries, and that still shape our everyday thinking, are no longer tenable as comprehensive and fundamental explanations of things.

«Thus by the turn of the eighteenth century, something recognizably like the modern self is in process of constitution....

Throughout the eighteenth century, this vision of a true university was unrealized, but the destruction caused in Germany by the Napoleonic wars provided an opportunity for something new to happen.

Inspired by the success of physics, eighteenth - century thinkers became convinced that the mysteries of nature could be fully grasped through careful research.

They do not even think about the fact that their being scandalized by alienation, oppression, and repression does not spring from the French revolution in 1789 and the eighteenth - century philosophers, nor from Greek thought (which is completely foreign to freedom, in spite of what has been said on the subject!)

The first volume of his labors, Earthly Powers, covering the years 1750 «1914, provoked a lively discussion (including a strong review by Russell Hittinger in First Things) about the role of religion as a rival to the secularist states emerging in the eighteenth and nineteenth centuries.

Louis XIV's revocation of the edict in 1685 was followed by a massive flight of some 200,000 Protestants from France, and renewed persecution at home met with a sustained guerilla uprising in the rural area of the Cévennes in the early years of the eighteenth century, which diverted French military forces at a critical moment from their struggle against foreign enemies.

Unusual for contemporary theologians, he is much influenced by the eighteenth - century Jonathan Edwards, and some readers will discern a strong affinity with Hans Urs von Balthasar.

This vigor of a church unhampered by the close even though friendly control by the state has parallels in the enormous spread of Christianity through the Church in the Roman Empire before Constantine, in the vitality of the Church in Western Europe during the Middle Ages, and in the phenomenal expansion of Christianity in the nineteenth and twentieth centuries from churches which were either independent of the state or were less trammeled by it than had been most of the churches of the sixteenth, seventeenth, and eighteenth centuries.

Similarly, it was not Voltaire, the most prominent among the literary critics of Christianity in the eighteenth century, who suggested constructive means by which healing might be effected, but men of the type of Schleiermacher, Maurice, Kingsley, Robertson, Bushnell, Chalmers, Wichern, Rauschenbusch.

What concerns Berlin is the very old problem of the One and the Many Only very recently in our cultural history» since «the second third of the eighteenth century,» by Berlin's reckoning» have we developed a true appreciation of the claims of the «Many,» of diversity and pluralism in the realm of values.

The Invention of Autonomy: A History of Modern Moral Philosophy by J.B. Scheewind Cambridge University Press, 624 pages, $ 69.95 cloth, $ 24.95 The autonomy whose invention J. B. Schneewind explores in this long and magisterial history of seventeenth - and eighteenth - century moral philosophy is Kantian....

It is unfortunate that so good a reader of the eighteenth century as de Bruyn adopts tools that, like the post-Heisenberg observer, obscure the object by the nearness of approach.

Given that troubled history, the idea that a fellow «Celtic nation» that had also spent part of the medieval period fighting English invaders, and been garrisoned by English troops in the eighteenth century, might have the opportunity in the course of a single day's voting to rebuff the rule of Westminster, was welcomed and celebrated in the expectation that the Scots would give «perfidious Albion» a bloody nose and put an end to the Union.

What pain must those words have conveyed when, late in the eighteenth century, the Commonwealth crumbled, and Poland was partitioned by its neighbors, vanishing from the map of Europe for more than a century?

Because the book may be read — and conceivably was sometimes read — as a work of «natural theology», rather as Newton's Principia was read by Cambridge undergraduates for most of the eighteenth century.

Throughout the eighteenth century, Newton was read by Cambridge men preparing for Holy Orders in the Church of England as part of their theological training.

Many of the Protestant scholastics of the seventeenth and eighteenth centuries were animated by similar concerns as the authors of Christian Dogmatics were: to defend a distinctly Reformed confessional identity, and at the same time claim continuity with the age - old tradition of the Church.

The Portuguese Archbishop Menzes did his best to create a sense of evangelistic responsibility among the Indian Christians by preaching to the Hindus whenever he could, and the eighteenth - century Carmelites had a number of baptisms from the heathen every year, so much so that they had to defend their actions before the Raja of Travancore, but the Indian Church itself was not (L. W. Brown, op.cit., p. 173.)

The basic institutional pattern of modern societies was laid down, in his view, between the sixteenth and eighteenth centuries with the emergence of a relatively autonomous political system which was accompanied by increasingly autonomous systems in other realms as well, such as science, law, education, and art.

Further, in the classical eighteenth century doctrine of space, space was conceived as a container, in which the physical material substances exist and move, itself, however, neither affecting the substances nor being affected by them.

This position is very persuasive, and has been adopted by a number of thinkers, for example, Leibniz in the seventeenth century, Kant in the eighteenth, and Whitehead in this century.

In the eighteenth century space was conceived by increasing numbers as some kind of existent, a conception which Kant correctly completely rejected as an «Unding.»

The church was deeply influenced by the culture of the Enlightenment in the eighteenth century.

It has not, however, been as prominent in the actual life and thought of religious communities — even in the eighteenth and early nineteenth centuries, when the argument from design was frequently presented by Christian apologists.

The judgment that this was needed was lessened by the discovery by advanced thinkers in the eighteenth century that when all seek their individual benefit, the result produces benefits for the whole society.

Much of the book, in fact, is taken up by a close look at the eighteenth - century debates over the adoption of the Bill of Rights and at the nineteenth - century debates over the drafting of the Fourteenth Amendment.

Within the Methodist movement, by the end of the eighteenth century, there were divisions.

By mid eighteenth century in New Haven, William Livingston rephrased a «Puritan principle» to read «The civil Power hath no jurisdiction over the Sentiments or Opinions of the subject, till such Opinions break out into Actions prejudicial to the Community, and then it is not the Opinion but the Action that is the Object of our Punishment.

The Lockean doctrine of toleration that made such sense in eighteenth - century America, with its plethora of churches and sects, could actually operate to undermine any sense of common values or public morality, hardly a consequence anticipated by the Christians who embraced it.