Sentences with phrase «if nineteenth»

If a nineteenth century corporate solicitor could step across time and through the office doors of a 21st century law firm, he would surely be dazzled by the technological wizardry that... [more]

It was as if nineteenth - century coal miners blamed their lot on the gruel purity standards being imposed on mining camp cafeterias.

And if nineteenth century books about Paris are to be believed, by then the city was teeming with macaron street vendors.

If the nineteenth century presupposed the detailed historicity of the Synoptic Gospels except where «doctrinal tampering» was so obvious as to be inescapable (they had in mind such things as «Paulinisms» and the miraculous), the twentieth century presupposes the kerygmatic nature of the Gospels, and feels really confident in asserting the historicity of its details only where their origin can not be explained in terms of the life of the Church.»

If the nineteenth century liberal theologians concentrated on immanence, the neo-orthodox theologians of twentieth century so stressed God's sovereign transcendence that any sense of His presence in the world was almost lost.

Not exact matches

If one follows the history of the emergence of the national Orthodox Churches in the nineteenth and twentieth century, one realizes that the eventual autocephaly of the Ukrainian Orthodox Church is only a matter of time.

But if we are going to resurrect a nineteenth - century author to speak to our time, our first choice should not be one who celebrated America for qualities that it has ceased to possess.

This was the result of a relatively unified Protestant vision in the nineteenth century, even if this vision had fractured into various wings over a number of issues beginning with the question of abolition.

Early Church History and Protestant Professors in Nineteenth - Century America by Elizabeth Clark University of Pennsylvania, 576 pages, $ 69.95 If you wish... to understand German thought,» the German theologian August Tholuck wrote an American student in 1839, «I....

If God is dead in the life of faith — and this truth is prophetically apparent in the great Christian visionaries of the nineteenth century — then the theologian must fully acknowledge that the Christian God is dead.

Already in the nineteenth century Blake and Dostoevsky proclaimed a Christ who can be known only by passing through the death of God, and, if we are radical enough, we might understand that Hegel and Nietzsche were Christian thinkers who grasped the necessity of a theological atheism.

It would not be too farfetched or inaccurate to say that Darwinism in its deeper and persistent effects, as these became manifest in science and industry of the nineteenth and twentieth centuries, and, through them, in other cultural disciplines and activities, contributed to, if in fact it did not create, a new ethos in Western society, dedicated to the task of dealing with the immediacies of existence in their practical aspect.

If great missionary expansion took place in the nineteenth century, the twentieth century saw important developments in mission theology.

Even if they attempt to explain away «No one knows about that day or hour, not even the angels in heaven nor the Son, but only the Father» (Mark 13:32), they can not explain away that most every Christian, theologian, scholar, and prophet from the first Century until the Nineteenth Century all believed that the church would go through the Great Tribulation and not escape through some secret rapture that would leave the world paralyzed.

If we go back to the nineteenth century, one of the major theories was the ether theory — the notion that space is full of a pervasive medium consisting of material particles with strange properties.

While some of this is fair comment, such de haut en bas defense would convince more if Dinshaw showed a firmer grasp on the historiographical context of Runciman's work, not least his reliance on French scholarship of the nineteenth and early twentieth centuries.

If he were just sitting there facing forward, like many a nineteenth - century «great man» statue, he would offer only discrete quasi-pictorial profiles, front and sides.

If we can do this better now than some time ago, it is we, not the exegetes of the nineteenth century, who understand the text «more literally».

«His work in philosophy forms part, and a very important part, of the movement of twentieth - century realism; but whereas the other leaders of that movement came to it after a training in late - nineteenth - century idealism, and are consequently realistic with the fanaticism of converts and morbidly terrified of relapsing into the sins of their youth, a fact which gives their work an air of strain, as if they cared less about advancing philosophical knowledge than about proving themselves good enemies of idealism, Whitehead's work is perfectly free from all this sort of thing, and he suffers from no obsessions; obviously he does not care what he says, so long as it is true.

Rather, her point is that the twentieth century might have been more humane if the ideologues of the nineteenth century had their sledgehammer theories softened, perhaps even overturned, by the twisting, evasive, allusive verbal ambiance of Yiddish, a folk tradition of language that testifies to the uncertainties and fragilities of life.

He said that it is probable «that the world will live, if it does not destroy itself, for a long time in a state of semi-anarchy in which certain centers of authority, power, and prestige will mitigate the anarchy much as anarchy was mitigated in nineteenth century Europe by the balance of power.»

If we place it historically, «inerrancy» finds its home most comfortably in the post-Reformation scholastic orthodoxy of a Turretini or in the nineteenth - century Princeton theology of Alexander and Hodge.

If you have difficulty seeing just how loaded this knowledge - belief distinction is, try to imagine the reaction of Darwinists to the suggestion that their theory should be removed from the college biology curriculum and studied instead in a course devoted to nineteenth - century intellectual history.

Still, if we keep our focus on the typically underexplored question of why the Great War continued, it seems to me that one has to take account of the nihilism, racism, and will - to - power that warped European high culture in the latter decades of the nineteenth century, making what now appear to be acts of civilizational suicide both rational and unavoidable.

As the bills for the sexual revolution pile up, it looks as if the late nineteenth and early twentieth century feminists were closer to the mark.

And if the pure subject of consciousness is the deepest center of nineteenth century thinking and vision, now that subject is violently disrupted, as most deeply understood by Nietzsche himself, and in the wake of that disruption there has occurred the advent of a truly anonymous consciousness and society.

If, as now seems to be the case, the features of the nineteenth century with which the growth of the influence of Jesus was so closely associated are fading, another recession can be anticipated.

It is to be remembered that at this time New Testament scholarship had little if any awareness of the apocalyptic ground of the New Testament, the transformation of New Testament scholarship entailed by this realization did not occur until the end of the nineteenth century, but already the original apocalyptic ground of Jesus and of primitive Christianity was profoundly recovered and renewed in the radically new imaginative vision of Blake, just as it was in the radically new philosophical thinking of Hegel.

If the love of justice could lead a world that had always known slavery, as mankind had through the nineteenth century, to abolish it, this love can lead America one day to choose life.

The nineteenth century saw the reality of the «historical facts» as consisting largely in names, places, dates, occurrences, sequences, causes, effects — things which fall far short of being the actuality of history, if one understands by history the distinctively human, creative, unique, purposeful, which distinguishes man from nature.

If one of the motives of the nineteenth - century historical - critical scholars was to free the Bible from dogmatic ecclesiastical interpretations, Ricoeur in turn seeks to free the Bible from culture - bound, subjectivizing interpretations as well as from fundamentalist, objectivizing interpretations by asking us to listen carefully to what biblical discourse testifies.

He read Plato and all the Apostolic Fathers and Church Fathers, the medieval scholastics, knew Luther and Calvin backwards and forwards, read many of the Puritans, the eighteenth century Methodists, the nineteenth century British preachers, the main theologians of the 20th century — including Barth and Brunner, and if it was written last week — Michael probably read it!

[Woodman 1991,113] Nonetheless, it is also clear that the Catholic English teacher needs to challenge the dominance of the nineteenth century realist novel in the classroom if he is to remain true to his Catholic principles.

Yet if the eighteenth and nineteenth centuries were a period of many challenges to Christianity, they were also times of significant growth.

If theology of any sort is to have the energy and vitality today that European theology has had in its great periods in the past, it must respond to the new situation now as effectively as it responded to the challenges of the nineteenth century.

Yet if, so understood, Bradley's work can be seen as the axis which, in the Anglo - Saxon world, turns nineteenth - century German Idealism and empiricist sensationalism into the twentieth century, it is Whitehead who firmly inhabits the new age, establishing the structural model of the process of feeling in the place of any attempt to provide an original or final Real, or a center or privileged locus for the nature of things.

[6] In particular from the later nineteenth century (if not earlier) his teaching on sacramental signification commonly became a source of embarrassment or a subject for ridicule.

If you're expecting your first, second, third, or nineteenth child, you might want to consider picking some of these up so they can help you through those first days!

Hussay suggests that the issues France struggled with in the wake of the Charlie Hebdo attacks go right back to Algeria in the nineteenth century, when Muslims were invited into the French democratic process but only if they were prepared to lose their Muslim identity.

But if we recognise the foreignness of the past, and the very different ways in which people in different political settings responded to the pressures of social change and the emergence of more popular forms of politics at the end of the eighteenth and beginning of the nineteenth centuries, we may find ourselves able to ask questions of our present — and of our futures — that would not otherwise be asked.

If I were giving a Character of the Year award, I'd hand it over to Jacob Rees - Mogg (aka The Mogg), a man who always seems to have stepped out of the nineteenth century.

Nineteenth - century Austrian physicist Christian Doppler realized that the wavelength that you measure will change if the source of the waves is moving relative to you.

The other problem is that the scale of the difference is masked more readily by variability, events such as Krakatoa, and the needs of statistics to hit significance levels... TBH I haven't done the math, but we shouldn't be surprised if we now achieve in a year, in emissions terms, what would have taken most of the nineteenth century to manage.

As if a sober and respectful adaptation of an earnest and leisurely nineteenth - century novel could still compete for eyes and ears in a twenty - first - century entertainment environment engineered to entice instead the sex - crazed, the violence junkies, and the attention - deficit - disordered — as if even the oil companies hadn't bailed on public television's Masterpiece Theatre because nobody seems to care anymore about character as destiny versus the British class system — here without apology are three more hours of Thomas Hardy moping about old Wessex, looking in vain for a laugh.

If your answer is yes, you're probably thinking of Blazing Saddles, but Blazing Saddles was a parody of the western genre that also satirized the social climate of 1974, not a nineteenth - century romp in and of itself.

Business leaders have issued dire warnings about how hard the U.S. economy will tank if our education system doesn't get itself out of the nineteenth century, and fast.

All seven Maserati brothers were born in the nineteenth century, and if fifth - born Mario was an artist with no interest in cars or racing, the six others were true «car guys,» to use a term popularized long after the last of them had died.

1987 was the final model year for the 90, the nineteenth model year if it's very close relation, the 99, is included.

• • • Thomas Dent Mütter's story is not so surprising if you consider that a man did not need a medical degree to practice medicine in early nineteenth - century Philadelphia.

But it's not the nineteenth century so you don't need to paddle through up the river wrestling anacondas — you can if you like, but we don't recommend it — instead you do it in comfort in river cruise boats.