Sentences with phrase «earliest writer in»

c) you seem unaware that Paul is one of (if not THE) earliest writer in the NT (and most scholars presume the earliest source is the best source)

The Greek philosopher Parmenides, one of the earliest writers in the history of philosophy, considered being and becoming.

Not exact matches

In fact, Mary Shelley is considered one of the earliest writers of science fiction.

In The Atlantic earlier this year, writer Conor Friedersdorf argued that marijuana regulation should be left completely to the states.

The question came up again early last month after the golf writer James Dodson told WBUR that Trump's son Eric bragged in 2014 that the Trump family had secured access to $ 100 million from Russian lenders to fund their golf courses.

And while his early work was complex and thematically slight, his later writing tackled deep questions in a voice that was both hilarious and seemingly revelatory about the writer himself.

Though Trump campaign spokesperson Jason Miller released a statement early Tuesday morning praising Melania Trump's address as «beautiful,» and noting that her «team of writers took notes on her life's inspirations, and in some instances included fragments that reflected her own thinking.»

After several years in the trenches covering local news for community newspapers in Florida, Jason was offered a position as a writer and editor with Early to Rise, an Agora - affiliated company offering educational resources for entrepreneurs and online marketers.

Therefore, early Christian testimony appears sound and consistent in affirming John as the writer.»

In another work, after quoting Ambrose and Jerome, Mather refers to early Christian writers he treasured as «Red - Lettered Father [s].»

In her early adulthood, Angelou moved to New York and became a member of the Harlem Writers Guild.

The writer who goes under this name has left us some of the most magnificent poetry in the Bible — poetry which is largely free from the archaic obscurity of some of the earlier prophets, and can be enjoyed for the power and range of its imagery and its richly embroidered language, as well as for the sublimity of its thought, which touches, probably, the highest level reached anywhere in the Old Testament.

You will observe that not one of the books of the Old Testament (in its finished form) is of earlier date than the eighth century BC Before that time there existed traditions handed down by word of mouth, and various documentary records and compositions, which were used by later writers.

All the historically significant spiritual writers who advocate frequent communion — one only has to think of the great St Francis de Sales in the late 16th and early 17th century — also stress the necessity for frequent confession and serious preparation.

[10] The early Christian writers considered that fasting was an essential element in discipleship.

What the early Christian believers and writers, for example Mark, tried to do was apply to him the highest conceivable categories, human and divine; but in the end these all proved inadequate, as the later church soon discovered; for Jesus means more, was more, and is more than any of these categories could convey.

The earliest of the three (St. Mark) is clearly the work of a writer almost obsessed by the apologetic necessity of somehow making intelligible to his readers the scandalous outcome in rejection and death of the ministry of one whom he clearly believed to be the expected Messiah.

In the course of a wide reading of Puritan and other Protestant writers in the sixteenth and early seventeenth centuries, I have found nothing but opposition to this type of ascetic «perfection»In the course of a wide reading of Puritan and other Protestant writers in the sixteenth and early seventeenth centuries, I have found nothing but opposition to this type of ascetic «perfection»in the sixteenth and early seventeenth centuries, I have found nothing but opposition to this type of ascetic «perfection».6

All in all this is a remarkable and valuable book, not only for the illustrations it offers of ancient rites, but also for the accurate accounts it offers of the way in which baptism was addressed by early Christian writers from the New Testament to the fourth century, making great use of Cyril of Jerusalem and John Chrysostom in the east and Ambrose and Augustine in the west.

It isn't found in any that date back later than the 8th century in fact and is not referenced by any of the early church writers before the 13th century.

In an earlier essay, Hill quotes a writer familiar to readers of First Things, Eve Tushnet, who also embraces a gay identity.

Perhaps some notes of Paul's were incorporated, somewhat as the Gospel writers drew on earlier sources, but it is practically certain that these letters in their finished form stand at or near the end of the New Testament writings.

One writer describes it as «still dark» (John 20:1), another says it was «very early in the morning» (Luke 24:1), and another says it was «just after sunrise» (Mark 16:2).

The general position of these writers, whose contributions vary considerably in approach and quality, is that Jesus made no claim of divinity for himself and that the doctrine of the incarnation was developed during the early centuries of the Christian era as an attempt to express the uniqueness of Jesus in the mythological language and thought forms of the Greek culture of the time.While recognizing the validity of the patristic theologians» work, which culminated in the classical christological definitions of Nicea and Chalcedon, the British theologians question whether these definitions are intelligible in the 20th century, and go on to suggest that some concept other than incarnation might better express the divine significance of Jesus today.

That Gospel was by far was the most widely used early Christian book, to judge by the number of copies that have surfaced in the dry sands of Egypt, or by the number of quotations in early Christian writers, or by the number of textual corruptions introduced from Matthew into other Gospels by scribal copyists obviously more familiar with Matthew.

The Addai traditions were as persistent in the early church of Mesopotamia as the Thomas traditions were in India By the end of the fourth century Addai was commonly accepted by Syrian writers both Eastern and Western as the founder of their church.

From pagan writers of the early second century A.D. it can be gleaned that Christianity had spread from Judaea to Rome, possibly before A.D. 50, (Suetonius, in his Life of Clandius, says that Claudius expelled the Jews from Rome for continual rioting «at the instigation of Chrestus», a phrase which has been variously interpreted, but may refer to trouble between Jews and Christians.)

It has always been an insoluble problem for harmonists and writers of the life of Christ; and it is clear from the way Matthew — and perhaps John — and even Luke used the materials of the Gospel of Mark that they, who were its earliest editors and commentators, did not view the Marcan order as chronological or final and unalterable — save in one section, the passion narrative, though even here they did not hesitate to make some changes in order.

At an early stage of the struggle, two Roman writers have left a record of the way in which they looked at the «Christian question» of their time.

«St Paul, a very early Christian writer and the most influential saint of Christianity, wrote in 1 Thessalonians 2:14 - 16»... the Jews, who killed the Lord Jesus and the prophets, and persecuted us.

In his earlier writing, Pinnock's Biblically derived qualifications concerning inerrancy were based on the facts that modern historiography was unknown in Biblical times, that writers use the language of simple observation (e. g., the sunrise), that figurative and mythological language is used (IsIn his earlier writing, Pinnock's Biblically derived qualifications concerning inerrancy were based on the facts that modern historiography was unknown in Biblical times, that writers use the language of simple observation (e. g., the sunrise), that figurative and mythological language is used (Isin Biblical times, that writers use the language of simple observation (e. g., the sunrise), that figurative and mythological language is used (Isa.

These accounts were easier to spot earlier in the year, because the X-rated semi-literacy of the writers was often unintentionally hilarious.

In the Middle Ages, the slogan was adduced in order to acknowledge that one may speak of a consensus among early Christian writers (consensus patrum) even if these authors displayed some differences in their interpretations of the ScriptureIn the Middle Ages, the slogan was adduced in order to acknowledge that one may speak of a consensus among early Christian writers (consensus patrum) even if these authors displayed some differences in their interpretations of the Scripturein order to acknowledge that one may speak of a consensus among early Christian writers (consensus patrum) even if these authors displayed some differences in their interpretations of the Scripturein their interpretations of the Scriptures.

There is no mention of the passage by earlier Christian writers who were familiar with the writings of Josephus and cited his passages yet never reference one that, if it had existed in their time, they would have referenced as support for Christianity.

But, in my own view, the writer's taking of such «editorial» liberty amounted to a flat statement that the founding fathers and Rockefeller's own people, in talking about a «cure,» were using «misleading» terms in their early statements and work.

A year earlier, she had left her home in Milledgeville, Georgia, to attend Paul Engle's famous Writer's Workshop at the University of Iowa.

The writer has in view the disturbed political situation of the late fifties or early sixties, the «wars and rumours of wars» upon the eastern frontier of the Empire, the famines and earthquake shocks recorded under Claudius and Nero, and the growing isolation and unpopularity of the Christian Church; but he is concerned to assure his readers that» the end is not yet.»

[8] In looking back and examining such documents, one does so not out of some kind of antiquarian curiosity, but because the issues and themes with which the writers and theologians of the early church wrestled with are of enduring significance even for the self - understanding of the church today.

Like so many writers early in their careers, O'Connor felt she had to leave home to gain a broader perspective than the one afforded her by rural Georgia life.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

It is possible, of course, that water baptism continued to be practiced as frequently as ever, and the writers simply stopped mentioning it, but when we understand the cultural and religious significance of water baptism in the first century Mediterranean world, and specifically the role of baptism within the book of Acts, it becomes clear that water baptism served a special and specific role within the early church which became unnecessary later on.

In looking back and examining such documents, one does so not out of some kind of antiquarian curiosity, but because the issues and themes with which the writers and theologians of the early church wrestled with are of enduring significance even for the self - understanding of the church today.

So it follows that the notion of God's revelation, as Christians believe it, must be understood always through the great Hebrew affirmations — this, in fact, is why the early Church refused to cut the Gospel of Jesus Christ loose from its moorings in the Old Testament, and why such thinkers as sought to do this, like Marcion and other Gnostic writers, were condemned as perverters of the faith.

Earlier writers had recognized that Volkmar went too far in his attempted demonstration of Mark's dependence upon Paul — he found evidence of such dependence on almost every page of the Gospel — but his view was such a welcome relief from the one - sided Tübingen theory, according to which Mark was a «neutral» in the great apostolic controversy over Jewish Christianity, that the main thesis of Volkmar was accepted without careful scrutiny of his supporting arguments.

When certain writers found it was possible that early Christianity was influenced by the group that produced this material, they immediately concluded this jeopardized Christianity because it meant that it was nothing but old ideas warmed over in the name of Jesus.

The early writers of the Church expressed it thus: The New Testament lies hidden in the Old and the Old Testament is unveiled in the New.

An early Christian writer in Syria developed this line of thought as follows: «In as much as in Man are joined the seen and the unseen things, he is the truth of those things which are in Jesus Christ.&raquin Syria developed this line of thought as follows: «In as much as in Man are joined the seen and the unseen things, he is the truth of those things which are in Jesus Christ.&raquIn as much as in Man are joined the seen and the unseen things, he is the truth of those things which are in Jesus Christ.&raquin Man are joined the seen and the unseen things, he is the truth of those things which are in Jesus Christ.&raquin Jesus Christ.»

Earlier this week, I contacted a diverse group of writers, teachers, and pastors to ask which books they found most helpful in developing their own perspectives on heaven, hell, justice, and salvation.

About 850 B.C. some writer in the Southern Kingdom with a marvelous storytelling gift either wrote out for the first time, or compiled with such changes as his own personality prompted, a series of stories relating the early history of his people.

One has only to read such «anti-metaphysical» writers as the earlier positivists, whether Comteian or in the Vienna Circle with its English disciples known as «logical positivists», to see how true this is.