Sentences with phrase «eighth centuries»

During the Dark Ages, the region became known as «Portucale», which then morphed into «Portugale» during the seventh and eighth centuries.

A technique called micro-Raman spectroscopy, which measures the scattering of light from a sample, revealed that the carbon in the ink matched samples of other papyrus documents that date from the first to eighth centuries A.D.

They dated one of the covers to the period between the 10th and eighth centuries B.C., considered the Iron Age, and the other to between the 16th and 14th centuries B.C. (Late Bronze Age).

The Turks of Central Asia in the sixth, seventh and eighth centuries occupied a strategic situation.

While much of the revival of Roman Catholicism was through leaders from Italy, it was from the Iberian Peninsula that Ignatius Loyola, the founder of the chief organization of the Roman Catholic Reformation, the Society of Jesus, came, and it was from Spain and Portugal, only recently emerged from the Moslem yoke and where in the seventh and eighth centuries Christianity had suffered some of its worst defeats, that the next chief geographic expansion of Christianity issued.

A.C. Moule points out that a large number of manuscripts were discovered in north west China which speak of Christianity in China in the seventh and eighth centuries.

Even more serious was the Arab invasion of the seventh and eighth centuries.

His works also contributed to the Carolingian Renaissance in the late eighth century to the ninth century.

In his discussion of the eighth century, Lambert relies too heavily on the writings of the astonishing Bede, substantially excluding other figures who left significant paper trails of different kinds, such as St. Aldhelm, and causing him to downplay the continuing Irish influence on British Christian writing, including the shift to rhyme and accentual prosody in hymns.

Halphen's argument runs like this: (1) by the end of the eighth century, Charlemagne had emerged as master of the West; (2) under these conditions, it was to be expected that a more general title should be added to his collection, to reflect his full power, when local conditions permitted; (3) local conditions in Rome in December, 800, demanded the intervention of an Emperor; and (4) Byzantine imperial power was at that time temporarily disrupted and incapable of intervening in Rome.

Such was the burden of the prophecies of Amos in the middle of the eighth century BC History takes place within a moral order.

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.

In the middle of the eighth century BC.

Amos in the middle of the eighth century reflects the common definition of «prophet» as denoting professional association, down to this time deemed necessarily neither bad nor good.

The northern segment of the severed monarchy suffers political execution at the hands of Assyria in the last quarter of the eighth century B.C., and Judah at the hands of resurgent Babylon in the first quarter of the sixth century B.C..

The rigorism of the Donatists, named after their second bishop, was not accepted by the majority, but the Donatist church survived into the eighth century, by which time North Africa had come under Muslim rule.

When the Caliphate moved to Baghdad in the second century (eighth century AD.)

Bede the Venerable did it in the eighth century.

When those fundamental values are translated into concrete moral choice, the resulting norm may in fact differ from one historical situation to another — from the premonarchic agricultural setting in Israel to the affluence of the eighth century to the period of Hellenistic or Roman domination to today's secularized society.

Today, as in the eighth century before Christ, we find greed, exploitation, callous indifference to human need, and vast amounts of conflict and strife between nations and social groups.

The rapid rise and spread of Communism must be accepted by Christians as the most seriously challenging deviant form of the Judeo - Christian heritage, just as, in the eighth century, the rise of Islam came about because of the tendency for Christian Trinitarian doctrine to revert to polytheism, adding weight to Mohammed's call for a pure monotheism.

It was Adam who brought the church of the T'ang dynasty to its classical period of literary production in the second half of the eighth century.

The concept obviously underlying the use of the Word in the Elijah narratives makes clear that certainly by the eighth century the prophetic understanding of the Word was matured and substantially established.

The understanding of historical judgment as positive in divine purpose may well be already implicit in Amos (see 4:6 - 11 and the discussion above) But still in the eighth century, it is most warmly expounded in Hosea (see especially 2:14 - 23; 5:15; 11:11) It is a pervasive if often only implicit element in the utterances of Jeremiah and makes possible that stunning declaration of a new covenant with Israel «after those days» of judgment:

Not only the third negative member, but the fourth positive element of the scheme is the work of prophetism in the eighth century.

Until the middle of the eighth century Israel's future, while uncertain and often highly insecure, could be seen as in continuum with the present, as holding in prospect essentially more of the same.

In the eighth century, Patriarch Timothy I wrote that in his time many monks crossed the sea and went only with staff and scrip to the Indians and the Chinese.

The decision for obedience or disobedience, which, as late as the eighth century, remained primarily communal, now became primarily individual.

Until the end of the second century (eighth century AD.)

A similar iconoclasm had occurred in the Byzantine Empire in the eighth century under the influence of Islam.

As early as the time of the first Isaiah toward the end of the eighth century we find him saying:

It is relevant to our present interest that the date commonly assigned to the basic core of the book is late in the eighth century or sometime in the first three quarters of the seventh; consequently, it was aimed at ameliorating contemporary conditions of the sort sketched above.

Now, all these practices were standard, accepted conduct in the eighth century B.C..

How do you explain the prophet Isaiah, who lived in the eighth century B.C.E.?

The great prophets of the eighth century BC.E.

We have noted that the Old Testament prophet on whom Jesus seems most to have patterned his life work was the one whom he knew as Isaiah, though we may now speak of him as Second Isaiah, since he wrote during the exile and about one hundred and fifty years after the Isaiah of the eighth century.

The Byzantine emperors who first issued the edict to smash and destroy the icons (Leo the Isaurian and his son Constantine V, both of whom reigned in the eighth century) do remind one of Oliver Cromwell, for both sets of rulers were military leaders with a loyal army from the provinces; such figures often have a puritanical streak and tend, moreover, to command soldiers who themselves are suspicious of the decadent mores of the cities.

Again there was delay; it seemed that Assyria might be swept out of existence by the mountain folk of what we now call Armenia; but from the third quarter of the eighth century until the destruction of Nineveh in 612 B.C., the Assyrian empire was the supreme political fact of the Near East.

If we take, for example, Isaiah (eighth century BC.)

Even in the dark days from the fifth to the eighth century there were Christian scholars, such as Boethius (c. 480 - c. 524) and Cassiodorus (c. 485 - c. 580) in Rome, St Isidore (c.560 - 636), who was Archbishop of Seville in Spain, and the Venerable Bede (c.673 - 735), who has been called the «father of English church history».

But as early as the fifth century, it was an important «Nestorian centre», and by the eighth century, continuing until the fifteenth century, had its own metropolitan.

We would know further that Israel was destroyed by the Assyrians toward the end of the eighth century BC and that Judah survived longer, but eventually was destroyed by the Babylonians early in the sixth century BC.

For example, let us assume we understand that the small state of Judah was threatened by an invasion by Syria and North Israel in the eighth century B.C. Knowing this does not keep us from being amazed that Isaiah insisted that the king will exercise his responsibility not by making astute preparations to defend the country but simply by clinging to the conviction that God will make such preparation unnecessary (Isaiah 7:1 - 9).

Before the eighth century B.C. other changes once more tempered this verb.

But one thing is very clear: from the time of Assyria's resurgence of power in the eighth century to the setting of her sun in the closing decades of the seventh, Hezekiab was the only king of Judah seriously to contest the domination of Assyria.

We can only guess that in the eighth century, these four prophets, at least, believed that the term as commonly employed was misused, abused, distorted in meaning.

All indications point to the eighth century as one of unparalleled activity in the Negeb; and a seal of Jotham, Uzziah's son, has been recently excavated at Eziongeber.2

Even in the eighth century B.C., while the «day of Yahweh» meant to popular expectation a nationalistic victory, to Amos it meant a day of judgment on Israel's sins.

This is a study of Isaiah of Jerusalem whose prophetic ministry was performed in the latter half of the eighth century B.C. during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah (Isa.

They need, as all need, some of the blunt realism of the prayer of the Gallican Liturgy before the eighth century.