Sentences with phrase «from different centuries»

Juxtaposing these works from different centuries underscores the concerns specific to each.

The build quality is literally from a different century, and this ten - year - old and well - used example feels almost as tight as when it left the factory.

Not exact matches

It was the most extreme example of a big - business norm in the middle of the 20th century, one quite different from today's.

The book exemplifies how people have gained and lost power throughout the ages, which is what I find really interesting: Learning from iconic figures from past centuries and applying them to our drastically different, hyper - modern business models of the present.

Over this century our nation's economic output and standard of living has increased greatly, but the United States also faced many different challenges — ranging from the Great Depression of the 1930s to the Great Inflation of the 1970s and most recently the financial crisis.

Employee stock ownership of different magnitudes, from 5 - 25 % in stock market companies to 30 - 100 % in small businesses, appears in companies throughout the U.S., with plans designed by local entrepreneurs and companies based on their specific conditions, given the many formats that the U.S. government has recognized over two and a half centuries.

This instance may be different in the near term, but a century of evidence argues that the completion of the market cycle will wipe out the majority of the gains observed in the advancing portion to - date (even without valuations similar to the present, the average, run - of - the - mill bear market decline has erased more than half of the market gains from the preceding bull market advance).

The 20th century is very different from the seventh.

Often, I get the feeling that if we lived in a different century, they would want to put me on the rack or give me up to the flames to burn the error from my soul.

What we do has to make sense for the people of God in Chicago or New York or Springfield or wherever we are, in the late 20th century, with the themes of Pentecost VI or Advent I or whatever the occasion is, with all the resources that are available to us within the confines of our capabilities: old hymns, new hymns, music from various periods and of various styles, old translations, new translations, the same and different ways of doing things, etc..

At the close of the twentieth century, with ecological deterioration accelerating and the nuclear threat ever with us, we need to feel not acceptance but the challenge to join forces on the side of life, for while we, like all creatures, are ultimately part of a universe that is brutal and may well end, we have, while we live, a part to play different from that of any other creature: we are responsible agents who can join with our loving parent to help our own and other species to survive and flourish.

Before, however, we look at the questions of intellectual openness, fellowship with other faiths and social engagement, it will help to see why many thinkers picture the new century — it seems presumptuous to speculate about the new millennium — as very different from the century that is drawing to a close.

And what makes your claim any different from the thousands of other gods that have been claimed over the centuries — none of which you presumably believe in?

The oldest bible — the Codex Sinaiticus — is from the 4th century CE and it is very different from our current bible.

But when it comes to things yet unknown, what does metaphysics tell us today that is that different from the metaphysical questions of the same things centuries ago?

The «Bible» you read today is only 350 years old, far different form the earlier know version of the 8th century and differ greatly from the current version... So what was that again?

This challenge is finally no different from the traditional Christian challenge of love and holiness taught through the centuries.

Ethnographic descriptions and anthropological observations of the 19th century highlighted the fact that Malayarayans were different from other hill tribes of Travancore on many counts.3 The Travancore Census Report (1901) describes Malayarayans as «a class of hill tribes, who are little more civilised than the Mannans, and have fixed abodes in the slopes of high mountain ranges.

The Bible / Koran, a collection of ancient myths and stories borrowed from many different cultures over hundreds of centuries or longer.

The mode of election whereby God appoints individuals to their lifework is seen as not different in character from the mode whereby he elects them to serve him as men or women, as American or Asian, as first - or twentieth - century men.

It might have been different if the U.S. church had chosen someone with, say, a quarter of a century of experience and a Ph.D. in theology, not someone «from a tiny diocese, and she's, what, a biologist?»

They can all be described as the demand for more convincing proof, and strangely enough they come from two quite different directions, both of which were already known in the first century.

(As Joshua Reynolds put it in the eighteenth century, «There is no expedient to which a man will not resort to avoid the real labor of thinking») However, we can keep this problem from getting out of hand if we remember that different kinds of statements are verified in different ways.

Yet the processes and perceptions of life, I later came to think, were not greatly different from an American suburb, medieval ghetto or first - century Hellenistic household.

The development of such a comprehensive view has long been a need, for it has become clearer and clearer as we have become familiar and involved with a constantly widening horizon of different musical aims and practices, that the old «common practice» theories of harmony and counterpoint could no longer be overhauled or extended, but had by necessity to be replaced by a way of description and analysis that treated the «common practice» of Western music from the late seventeenth to the end of the nineteenth centuries as only one instance of a much wider musical method and practice that could be applied to all of Western music, from its origins to the present, as well as to music of other cultures.»

However impressive the alleged sign or wonder might be, we are not to pay heed to any messenger who leads us toward a different god than the God of Abraham, Isaac and Jacob, or to accept another gospel than the one the Church received from the apostles in the first century.

For Israel, God was the ultimate reality, he was all power (though that is very different from the concept of omnipotence of later centuries), and he was good — not a being concerned with selfish interests, but his character was grace and love.

Details of that backstory emerge slowly during several days of sightseeing that include contemplation of Hieronymus Bosch's Last Judgment and Bruges's most important relic, a phial of the congealed blood of Christ brought back to Bruges from the Holy Land by a local 12th century crusader; as well as varieties of self - destructive behavior that betray in different ways Ray's internal anguish.

This diversity is different from other epochs - for example, the time when a Princeton scholasticism dominated the 19th - century Protestant landscape, or even the recent period when neo-orthodoxy was at the least the common reference point for theological debate.

We have already pointed out that biblical interpreters in the first century used very different methods from ours and some of the interpretations which men of those days found very convincing may no longer seem valid to us.

The speech appropriate to macromolecules capable of converging to form the nucleus of a living cell is characteristically different from the ethical imperative addressing twentieth - century Americans.

The motu proprio, he insists, «compromises thecoherence of the Church's self - understanding and threatens to reduce the liturgy to a simple matter of individual «taste» rather than what it is meant to be: an accurate reflection of what we believe as Catholic Christians who live in the twenty - first century»: for that, of course is utterly different from what Catholic Christians who lived in previous centuries (and in the twentieth century before the sixties) believed: hence, the absolute indefensibility of what he calls «this medieval rite».

It seems to me that this latest shift in 20th - century theology is not to a different issue from that of liberation theologies, but to a deepening of it, a recognition that the fate of the oppressed and the fate of the earth are inextricably interrelated, for we all live on one planet — a planet vulnerable to our destructive behavior.

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.

Preston comments, «It is important to separate (the premises) from the concept of the market as a useful mechanism for solving some economic problems if it was set within a different value commitment and an extensive structural framework» (Church and Society in the late 20th Century.

The church in the late twentieth century is no different from the church in any age in her need for leaders to feed God's people by telling them the truth about God, the world, and themselves.

The mood in the Christian west at the end of this century is entirely different from the confidence expressed at its beginning.

When something goes wrong, a fresh direction is taken and something is found out - entirely different from imprisoning Galileo (and keeping him there into the 20th Century!).

In the Hebrew canon of prophecy (the Latter Prophets) there are four «books» comprising fifteen names — Isaiah, Jeremiah, Ezekiel and the twelve «minor» prophets (the last twelve writings of our Old Testament, Hosea to Malachi) These fifteen writings vary in length, were written over a span of centuries from the eighth probably to the third B.C., are addressed to radically different historical situations, and certainly in their present form represent far more than fifteen writers.

The morning after Benedict's speech, I caught a discussion on the radio in which two well - known historians, eager to add their reproach to the obloquy heaped on Manuel, agreed that the emperor was no different from the Crusaders» oblivious to the dolorous history in which the Crusaders two centuries earlier had burned and ravaged Constantinople, the seat of Manuel's government, during the Fourth Crusade and set up Western Christian rule in the capital of the Byzantine Empire.

Today's Chicago is a postindustrial metropolis quite different from the great manufacturing city that arose in the 19th century.

That in the eighteenth and nineteenth centuries the attempts was nevertheless made to conceive force as derivative from bodies does not necessarily indicate that the thinkers in question were, to use Newton's words, lacking in a competent faculty of thinking, but rather that implicitly a quite different conception of body was being introduced.

Set in different centuries, stories from two of America's greatest storytellers highlight the manner in which American encounters with death and dying have changed over the last two hundred years.

Few would deny that the Netherlands today is a very different place from the country Kuyper served a century ago.

The truth is that we now live in an age very different from that of the mid-twentieth century, one characterized by liberal political disenchantment, in which secularists aspire to create space for liberal freedoms, but no longer aspire to a deep form of social and philosophical unity.

Even if there is reserve about my suggestion that a founding trauma for recent British theology was the aggressive assault of positivist and analytical philosophies and their allies in the middle 50 years of the century — a full account would at least require interweaving with several other historical strands — it is still clear that the mood of the parents is rather different from that of the grandparents.

From the mid-sixteenth to the mid-seventeenth century, the rival Christian churches battled for supremacy in the different countries of Europe.

For an excellent Catholic Bible, get the Ignatius Study Bible (New Testament), and read the study notes at the bottom to see how the Catholic Church has interpreted different passages over the centuries (including many quotations from the Church Fathers).

It cuts through 2,000 years of history and thousands of miles of geography and helps us to understand the words and deeds of Jesus more as his contemporaries would have — which is often quite different from what we take them to mean in 21st - century America.

Of course, Palestine in the late 19th and earlier 20th centuries was situated in a socio - historical and ideological context much different from that of the 13th century B.C.E. or the seventh century C.E..