Sentences with phrase «early interpretations of»

Retailers will be calling their suppliers to get early interpretations of how long they have to find alternatives.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

We have visited this territory already in discussing Whitehead's early interpretation of Bergson's view of the intellect, which turns out to be not a difference of doctrine, but a misunderstanding on Whitehead's part of Bergson's view.

Early interpretation of grip planning, including accounting for the distinctive form that plans take in the context of different object, could allow a brain computer interface decoder to get a motion command to a prosthesis more quickly and accurately with information about what is to be gripped, Vargas - Irwin said.

A new study challenges earlier interpretations of an important burial mound at Cahokia, a pre-Columbian city in Illinois near present - day St. Louis.

While earlier interpretations of this system failed to offer a tangible change, the system in the S1 offers a large step forward in dynamic mode, the whole vehicle tensing around the driver's reactions, the increased engine note (a combination of an exhaust flap and a sound actuator that increases induction noise) further focusing the mind.

One Minute Sculptures reconsider this early interpretation of sculpture as a stand - in for the human form by using an actual human body as a replacement for its representation in durable form.

Despite Burri's later protestations, Sweeney's early interpretation of Burri's surfaces as «human, bleeding flesh» has stuck.

Stating that administrative decision - makers such as the FOIP Commissioner are entitled to alter precedents or completely depart from an earlier interpretation of legislation — as Justice Manderscheid states here (at para 84)-- was perhaps tenable in a legal system that did not employ a strong presumption of deference to substantive legal findings made by these persons.

The court was therefore free to decide what it should do if it found that its earlier interpretation of the «European Law for the grant of pat - ents» was clearly inconsistent with a settled interpretation given by the Boards of Appeal of the EPO.

In years four and five of the preschool program, pedagogy based on an early interpretation of Piagetian theory became the primary curriculum framework.

Not exact matches

It's a broad range that, according to your interpretation of the measure's wording, would include even very early - stage startups so long as they've received more than $ 1 million in funding over the course of a single tax year.

The interpretation of the table would be — At whatever age you hit this (age, NW) mark you should feel comfortable trying out early retirement.

As far as it being condemned by God, you can see some of my earlier posts where we talked about there being legitimate theological interpretations of Scripture that allow for loving, committed gay relationships.

There was never a flat earth described in the Bible only people's early ideas and their new interpretations of the Bible.

This work helped Protestant and Catholic scholars break out of tired, polemical post-Reformation patterns of interpretation (which were greatly reinforced by earlier, supposedly «scientific» Protestant historical critics in the nineteenth and early twentieth centuries).

3 Leclerc's interpretation of Whitehead in The Nature of Physical Existence draws out the implications of his earlier interpretation in Whitehead's Metaphysics: An Introductory Exposition (London: George Allen and Unwin; New York: The Macmillan Company, 1958).

A chronology of early Old Testament writings with emphasis on the prophets and their interpretation of history; also: the call of Abraham; the post-exilic period; «Wisdom literature;» Apocalypses; the inconclusiveness of the Old Testament.

However that may be, the sustained labours of generations of early biblical scholars gradually established certain broad controlling principles of interpretation; and these ultimately crystallized into a general schema, by which the study of the Bible was henceforth to be directed.

More important still is the freedom of interpretation which we find in these early biblical students.

A more significant example of the way in which the early Christian community applied the teachings of Jesus to their own situation is in the interpretation given to some of the parables.

If we are to speak truly to our age, therefore, we can assume, not (1) the complete ignorance of Christian principles, such as existed in the decaying civilization of early Greece and Rome; (2) the thoroughgoing knowledge and acceptance of Christian principles, such as existed in the time of most of our grandparents; or (3) the vigorous antagonism to the gospel, such as now exists among those who accept either the Marxist or the Fascist interpretation of history; but (4) a vague and tenuous residuum of Christian piety, devoid of any intention of doing anything about it.

It was Mark who began this process of transvaluation, as far as we can make out at this distance, by insisting that Jesus became Messiah at his baptism — though perhaps the evangelic tradition had already received this interpretation in the Roman community, or even, earlier still, in Palestine or in the early Gentile church.

If for example the Christian Gospels are considered by themselves without any background of definite belief, or any authoritative norm of interpretation, all sorts of meanings can be put upon the bare words, the more so if the critic is ready and willing to make the early disciples of Christ neurotics, hysterics, or downright liars as the occasion may demand.

There are a number of denominations that have been ordaining and / or licensing women preachers since the early 20th century and have not used the same methods of biblical interpretation to advance gay marriage, sex outside marriage, or to deny eternal hell, etc..

The document recognizes a certain problem in that «Scripture comprises a variety of diverse traditions, some of which reflect tensions in interpretation within the early Judeo - Christian heritage.»

It is a pity, therefore, that in chapter 6, «Irenaeus» Contribution to Early Christian Interpretation of the Song of Songs», by Karl Shuve, despite the fact that he does mention Hippolytus, no reference is made to Origen and Gregory of Nyssa, both of whom wrote extensively about the Song of Songs.

The images that surround the sites of early Christian baptism, therefore, not only conveyed interpretations of the rite, but also contributed to the believer's very experience.

Although this interpretation of Isaiah 63 may be foreign to current readers, it was almost universal in the early Church.

Less ambitious, and for that reason more persuasive if less dramatic, is the statement by A. Wilder that «true metaphor or symbol is more than a sign; it is a bearer of the reality to which it refers» and so the parables are to the disciples»... Jesus» interpretation to them of his own vision by the powers of metaphor» (Amos N. Wilder, Language of the Gospel [New York: Harper & Row, and London: SCM Press (as Early Christian Rhetoric), 1964], pp. 92 f.)

So far as the interpretation of the saying is concerned, there is general agreement that the «not with observation» denies the possibility of the usual kind of apocalyptic speculation, and the present writer claimed earlier, (N. Perrin, Kingdom, pp. 176 ff.)

In short, my interpretation of the order of becoming involves both a relation earlier and a sort of distinction between past, present, and future.

In interpreting his biblical texts Bultmann made use of these ideas with a vigor which promises that his basic principles of interpretation may survive, still seem valid, when the misty vocabulary of Heidegger's early philosophy no longer seems compelling.

It is this fact which, as in the early church so now, has been a powerful force in moving people toward the acceptance of the second part of the argument, namely, that there must be an authoritative church which will adjudicate finally, absolutely, and even infallibly on which interpretations should be seen as resulting from the Spirit's illumination and which should not.

Early scholarship often was guilty of such eisegesis and gave the union of psychology and biblical interpretation a bad name.

Buber's work of Biblical interpretation, accordingly, is principally devoted to tracing the development of this idea from its earliest expression in the tribal God, or Melekh, to its sublimest development in «the God of the Sufferers.»

On typological interpretation in early Christianity and the Middle Ages see the classic article of Erich Auerbach, «Figura,» first published in German in 1944 and available in English in Erich Auerbach, Scenes from the Drama of European Literature, Meridian Books, 1959, pp. 11 - 76.

We are not concerned here to consider the eventual result of this Pauline and early Christian interpretation of Jesus — the development of the doctrine of the triunity of God, with distinctions made between the eternal Father, the Word (or Son) as the «outgoing» of God in creation and redemption, and the Holy Spirit somewhat uncertainly added to round out the three-fold pattern in unity.

Verses 18 - 19 are a rather unimaginative interpretation of the first half of verse 15, perhaps reflecting the ethical teaching of the early church.

critics tended on the whole to say: strip off the interpretation so far as possible; it only tells us what some early Christians thought or believed; the residue will be plain matter of fact.

What it took for granted in the way of earlier tradition and interpretation, and what it undertook to do in the way of further interpretation, combined to make it for all later Christian doctrine and devotion one of the most important — in some respects one of the most fateful — books ever written.

But two further criticisms of this interpretation of the resurrection did not apply in the earlier case.

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 Scriptures.

This leads into the deeper criticism that in this interpretation the risen Christ is not alive, whereas the coming into being of the Easter faith was earlier described as «the disciples» experience that Jesus was somehow alive among them.»

To get to that interpretation, Politico had to make so many tendentious misinterpretations of earlier Carson statements (and, as David Weigel pointed out, ignore longstanding Carson claims that he had never applied to West Point).

In Hawthorne we find in effect a comprehensive interpretation of early New England history in which the founding generation is criticized but also admired — it was «stern, severe, intolerant, but not superstitious, not even fanatical,» and possessed «a farseeing worldly sagacity.»

Over the last several generations an earlier political reading of the City of God has given way to a more overtly theological interpretation.

Notice that in those faulty interpretations I quoted earlier, there are only three kinds of people.

Barr, Oxford University's Oriel professor of the interpretation of Holy Scripture, brings the penetrating argumentation and sharp polemic that characterized The Semantics of Biblical Language (Oxford University Press, 1961), his earlier critique of the «biblical theology» movement and Kittel's Wörterbuch.

In the process, Barr exposes other foibles of more recent efforts to maintain that tradition of interpretation: a tendency toward specialization in historical and linguistic cognate fields that avoids theological issues and ironically reduces them to matters archaeological and historical; a style of «maximal conservativism» that approximates earlier positions taken on dogmatic grounds by a current process of selectively appropriating the most conservative elements of a variety of more critical positions; a surprising (and again ironic) tendency to offer «naturalistic» reinterpretations of the miraculous within the highly supernaturalistic inerrancy framework; and so on.