Sentences with phrase «by reformers in»

This setting of low expectations by the state, which has been criticized by reformers in the state such as former Commissioner for Higher Education Stan Jones (now the head of College Complete America), makes a mockery of the otherwise strong efforts by the state to transform education for children.

He focuses on outcomes anticipated by reformers in areas such as increased innovation and higher levels of achievement, exploring the frequent disconnect between research findings and policy advocacy.

The lengthy Times» excerpt tells the story of a teacher who fell in love with novel ways of teaching math that were pioneered by reformers in the United States and adopted in his native Japan, reportedly to great success.

Not exact matches

In Catholic memory, these reformers were radical, transgressive schismatics condemned by the Church and burned — Wycliffe after his burial and Hus, famously, while very much alive.

By «classical spirituality,» Wells is referring to the devotional habits and moral demeanor of the Protestant Reformers which had been «passed on in deepened pastoral form by the Puritans» and now have extended «down through history and into the present through people like Martyn Lloyd - Jones, J. I. Packer, John Stott, Francis Schaeffer, and Carl Henry.&raquBy «classical spirituality,» Wells is referring to the devotional habits and moral demeanor of the Protestant Reformers which had been «passed on in deepened pastoral form by the Puritans» and now have extended «down through history and into the present through people like Martyn Lloyd - Jones, J. I. Packer, John Stott, Francis Schaeffer, and Carl Henry.&raquby the Puritans» and now have extended «down through history and into the present through people like Martyn Lloyd - Jones, J. I. Packer, John Stott, Francis Schaeffer, and Carl Henry.»

The major Reformers were frightened by this move, and we have to sympathize with them It is too easy to confuse various impulses and ideas that arise in one's mind with the guidance of God.

In the course of controversy the reformers were led to go further than they had intended at first, and to claim for the whole Bible indiscriminately, in and by itself, exposed as it now was to the possible vagaries of private interpretation, an absolute authority displacing that of the Catholic ChurcIn the course of controversy the reformers were led to go further than they had intended at first, and to claim for the whole Bible indiscriminately, in and by itself, exposed as it now was to the possible vagaries of private interpretation, an absolute authority displacing that of the Catholic Churcin and by itself, exposed as it now was to the possible vagaries of private interpretation, an absolute authority displacing that of the Catholic Church.

The theological issues in a Methodist seminary dealt with the Reformers, by whom one meant Luther and Calvin, and with their contemporary heirs, Barth, Tillich, Bultmann, and the new quest for the historical Jesus.

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

In a comment, Tim Nichols from Full Contact Christianity challenged my definition of Sola Scriptura, as not being the same definition that was used by the classical Reformers when they talked about Sola Scriptura.

For example, poems by Kabir, the mystic and religious reformer are included — as in these lines:

As was explained in Chapter Two, the Wahhabi movement was inspired by the teachings of Ibn Taymiyya, the great reformer who sought to save the Muslim world from doctrinal divisive forces so it could be more powerful in withstanding foreign aggression.

I want to suggest that the misshapen theology noted by Father Neuhaus comes in part from not listening to the great reformers — Luther in particular — carefully enough (for example, brushing aside his keen insight about «both saved and sinner»).

Indeed, the fundamental point here is that the strong appeal of the proposals being made by the new reformers is due to the fact that they cohere so well with the way in which we now understand political life and with the way in which we represent ourselves as moral agents.

In spite of the emphasis placed by the Protestant Reformers especially Calvin, upon the function of teaching, no image of the ministry as teaching — apart from preaching — has come down to us from that age.

The most revolutionary alteration in religious art came with the sweeping changes in sacrament and liturgy brought about by the 16th - century Reformers, especially Calvin and Zwingli.

Critics further insist that terms like «commitment,» «vulnerability,» and «care» as used by the new reformers are, when compared to the vows demanded in the marriage rite, both extraordinarily limited in their content and vague in respect to the matter of duration.

In short, a strong case can be made for saying that, as both the common good of society and the particular good of citizens is now threatened by political voluntarism, so also both the common and particular good of lovers (and families) is threatened by the voluntaristic and limited nature of the promises and undertakings that typically characterize the new reformers» account of sexual relations.

Today the Christian Church is faced with a challenge similar to that faced by Paul, church leaders in the fourth century, and the reformers.

And to justify themselves churches and ministers had before them the example of the Great Physician and Reformer who had compassion on every man in natural need and prophesied to an oppressed, divided nation threatened by disaster.

«Another objection to moral relativism is called by Fred Feldman «The Reformer's Dilemma,» which describes the situation of an activist who sees a society in need of improvement and feels compelled to propose some alteration for its citizens.

The English Reformers, in the Prayer Hook which was prepared by Thomas Cramner in 1549, had exactly the same intention — as is shown by their providing that only at the eucharistic celebration was there to be the collection of alms and the making of parochial announcements.

Maximilian's defeat in 1867, followed by the presidency of Juárez and the constitutionalization of the Lerdo Law, meant the liberal reformers had won the political battle.

The question for Protestants concerns how to appropriate the traditions of historic Christianity in keeping with the reforms initiated by the Protestant Reformers.

We must confess that in our current era, many who adopt the name have departed in significant ways from the faith as expressed by the early Lutheran reformers.

The day may not be far off when in every branch of Christendom the centrality of the Lord's Supper will again be recognized, as the Catholic tradition and the great Reformers recognized it, and the eucharistic action will again be the usual and normal way in which, Sunday by Sunday, Christians gather to offer their prayer and praise to God through Christ, by the power of the Holy Ghost.

A doctrine of Purgatory as punishment is certainly vulnerable to the charge of creating salvation by works rather than grace, and in my view the reformers were correct to reject it.

It was an illusion of Horace Mann and the other reformers who shaped our educational system in conscious opposition to «sectarian» schools that a coherent «common» education could be provided by stressing only those convictions on which «men of good will» agreed.

In the Genesis narratives, for example, Abraham is depicted neither as a religious philosopher nor as a reformer but as someone whom God «makes his own» and ordains to be the progenitor of a family - nation that would serve as a pilot - people for humanity by keeping God's way — the avoidance of violence and the practice of justice under law (Genesis 18:19).

That it was, however, the principle of justice, not only in the Catholic law of nature, but also for the Reformers, is proved by hundreds of texts in Luther, Zwingli and Calvin.»

The Reformers, in their turn, sought to purify the act of religion by an appeal to faith alone, sola fides, in the assurance that faith was somehow better, more spiritual and pure, when uncoupled from the limits and demands of rational investigation.

As Timothy George wrote in his introduction to «The Gift of Salvation» in the December 1997 issue of Christianity Today: «We rejoice that our Roman Catholic interlocutors have been able to agree with us that the doctrine of justification set forth in this document agrees with what the Reformers meant by justification by faith alone (sola fide)... [But] this still does not resolve all the differences between our two traditions on this crucial matter.»

It is the same Spirit too who by divine «inward testimony» (as the Reformers of the sixteenth century phrased it) or deeply experienced witness enables us to recognize that same divine Action, in lesser degree and in different fashion to be sure, but nonetheless truly, wherever God is moving toward us, soliciting an answer from us, awakening desire in us, urging us to respond to the divine revelatory act.

Hughes O. Old, in The Patristic Roots of Reformed Worship (Theologischer Verlag, 1975), has shown that what the Reformers knew about early Christian worship was conditioned by their own time.

It may mark a change in his whole outlook, a change which is suggested by his declared intention of applying the Christian insight of the Reformers to contemporary forms of life.

Yet Christian reformers pressed on, rolling back, one by one, features of the slave trade until it was abolished in 1807 and slavery itself in 1833.

When the Reformers made sola fide the articulus stantis et cadentis ecclesiae, they meant by faith in Jesus Christ, fides Jesu (objective genitive).

By loosening the hold of the medieval penitential system, the Reformers created a space in which Christians were free to follow the dictates of their own conscience.

I think my interest in rereading it was sparked in part by you, actually, claiming earlier that Luther was not a reformer, which I thought was interesting.

Erikson portrays the reformer as shaped by his abusive father and his own gastrointestinal troubles, and he ascribes Luther's «discovery» of the gospel to a session in cloaca — in the toilet room.

While Calvin seems to see more clearly than Luther the need for reforming the orders of the world guided by love and justice, both Reformers see the organization of society in terms which we know are far too simple in the light of the later history of democratic forms of political life.

«Mutual mediation» is, in fact, what the Reformers meant by «priesthood of believers.»

It is equally indispensable to reflect on the fundamental judgments made by the Reformers and the critical importance they have had in the history of exegesis.

If once we get behind the prejudices and tastes of this or that group of modem Christians, and try to discover what the great continental reformers like Luther and Calvin — yes, and like Zwingli, too, for be has been much misunderstood and misinterpreted by many of those who have claimed to interpret his teaching — not to mention the English reformers with their rather closer contact with the Catholic tradition, we shall find that with varying emphases and in varying idiom, they were all of them intent on saying something very like the summary outline which I have just given.

Though he provides a vivid account of Pascal and Jansenism to illustrate the divisions within seventeenth century French Catholicism and emphasizes the violent opposition encountered by Catholic reformers like Charles Borromeo and John of the Cross, Eire's treatment of the divisions within Catholic reform in general is less vividly realized than his treatment of the corresponding tensions with Protestantism, though Catholic reform could be every bit as fiercely contested and divided.

Jesus also did not reveal himself in one bit and not to all: infant, tempted by the devil, preacher, expositor of scripture, reformer, up - lifter of downtrodden, prophet, king, messiah, word, truth, God in the flesh, redeemer, cornerstone, sender of messengers and pro-claimers.

Yet the Reformers combined this radical freedom with the insistence that the new life is lived in the community of the church with its tradition, its scriptural authority and the celebration of the sacraments, for now the church is known as the community which God creates by his grace.

11:31) and the Reformers are emboldened by their trust in Christ's intercession to say: «Christ, thou art my sin and I thy righteousness.»

But you have to admit that it IS possible that the Spirit Himself can't DO anything, that the Father IS powerless, and Jesus IS crying in a corner at the misuses of the Trinity and that is the reason why the good reformers have to instantiate the Holy Trinity by themselves rising up against all the apostate infidels.

Unquestionably the Holy Communion is, or ought to be, central to Christian worship; so it has been historically, even if (for example) the intention of the great Reformers, Martin Luther and John Calvin, that it should be celebrated each Lord's Day has been observed by many only in the breach.