Sentences with phrase «in nineteenth and twentieth»

It promises to be as significant a transformation for the world as the arrival of electricity was in the nineteenth and twentieth century.

Kosinski has published on artists including Gustave Courbet, Henri Matisse, and Vincent van Gogh and on various topics in nineteenth and twentieth - century art.

Modern Masters: Corot to Monet — French Landscape Painting In The Nineteenth And Twentieth Centuries

The gallery specializes in Nineteenth and Twentieth Century masterworks, and regularly organizes museum - quality exhibitions...

He has written various seminal texts, including the book Studies in Tectonic Culture: The Poetics of Construction in Nineteenth and Twentieth Century Architecture.

Moeller Fine Art specializes in Nineteenth and Twentieth Century masterworks.

My countrymen have yet to embrace the concept of eBooks, let alone realise that they are no longer living in the nineteenth and twentieth centuries.

With his wife Elisabeth Hansot, he investigated the origins of coed schooling, educational leadership in the nineteenth and twentieth centuries, and the social histories of black youth in school.

Eventually, in the nineteenth and twentieth centuries, we formed a new system of counterbalance at the national level.

Tiverton was the more industrial, heading the lace - making industry in the South - West under the industrialist John Heathcoat and his family who provided several MPs for the seat in the nineteenth and twentieth century (David Heathcoat - Amory, the former minister and MP for Wells, is his great - great - grandson).

That Mrs. Thatcher was an ardent admirer of Gladstone is no secret, and Simon Heffer has gone as far as to argue that she is best understood as a latter - day champion of Gladstonian liberalism, rejecting many of the values that had come to be associated with Toryism in the nineteenth and twentieth centuries, such as paternalism and protectionism.

We will see still more in the nineteenth and twentieth centuries.

The first will be evident as our narrative progresses: the contrast becomes more striking in the nineteenth and twentieth centuries.

They started it on a course of geographic expansion which in the nineteenth and twentieth centuries attained global dimensions.

This answer has appealed to many men of goodwill, particularly in the nineteenth and twentieth centuries, especially to those in the Western world who have come out of a Christian heritage.

In the nineteenth and twentieth centuries Trappist houses multiplied — evidence that their form of dedication still had an appeal.

When, in the Nineteenth and Twentieth Centuries, European peoples again expanded, colonizing fresh sections in the Americas, occupying all of Africa and the islands of the Pacific, and subjecting to their control much of Asia, Christian missions followed and in some instances anticipated the advancing frontiers of Occidental power, and modified profoundly the revolutionary results of the impact of Western upon non-Western peoples and cultures.

This vigor of a church unhampered by the close even though friendly control by the state has parallels in the enormous spread of Christianity through the Church in the Roman Empire before Constantine, in the vitality of the Church in Western Europe during the Middle Ages, and in the phenomenal expansion of Christianity in the nineteenth and twentieth centuries from churches which were either independent of the state or were less trammeled by it than had been most of the churches of the sixteenth, seventeenth, and eighteenth centuries.

In the period of stagnation and reverse that came in the eighteenth century, revivals were beginning to appear which were to swell into the stream from which issued the major part of the extension of the faith in the nineteenth and twentieth centuries.

This has been particularly true in the nineteenth and twentieth centuries.

Allegory fell on hard times in the nineteenth and twentieth centuries.

Today «liberal Protestnatism» usually refers to Protestant movements in the nineteenth and twentieth centuries that responded to the increasingly secular and atheist character of the dominant forms of European culture.

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.

Not exact matches

After all, nineteenth - century Lutheran theologians like Ritschl and Harnack were leading lights of what Troeltsch later called «Neo-Protestantism»; they were followed in the twentieth century by the likes of Bultmann, Ebeling, and lesser imitators fighting at all costs to save Lutheranism against Karl Barth's new orthodoxy or Dietrich Bonhoeffer's call to discipleship.

... In the late nineteenth and early twentieth centuries, the European Westernization of Egypt produced intellectual titans of liberal secularism: Taha Hussein, Muhammad Hussein Haykal, Abbas Mahmud al - Aqqad, and more....

The hospitals, the orphanages, the charities, the schools — all the nineteenth - and twentieth - century bricks and mortar with which Catholics asserted themselves in America — seem uncertain, nowadays, of their exact location in the space between the Church and the world.

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).

De Deo Uno works — treatises on the one God — were common in the nineteenth and early twentieth centuries.

«The atheism of the nineteenth and twentieth centuries is — in its origins and aims — a type of moralism: a protest against the injustices of the world and of world history.

To put it bluntly, the question is whether we, living in the final decade of the twentieth century, have the patience and the readiness to hear the nineteenth - century Dane out; and hear him out in the way he deemed crucial: to think along and make the content of what he has to say not only the content of our thought, but the content of our lives as well.

Thus, to invoke the Russian Church's traditions of the nineteenth and early twentieth centuries requires us to engage in historical reconstruction rather than to nurture beliefs and practices that are ongoing.

What one finds in Greene is perhaps a more subtle insight into marriage than what one finds in nineteenth - and early - twentieth - century novels: the lack of fulfillment in marriage and the need to seek this in the company of someone else.

There has undoubtedly been a break in the twentieth century with the tradition of romantic love which arose in the later phase of medieval culture, flourished in the «courts of love» in the fifteenth century, gave birth to the literature of the romantic movement, reached conventional respectability and domestication in the nineteenth century, and now seems out of date.

Yet his ideas later flourished in the writing of Hegel, Schelling, Schleiermacher and Feuerbach in the nineteenth century and in Buber, Teilhard de Chardin and Tillich in the twentieth.

Mark De Wolf Howe and William McLoughlin have argued that there was a de facto Protestant establishment in the early years of the Republic, that this establishment was broadened to include Catholics late in the nineteenth century and that only in the twentieth has America transcended the notion that it is a Christian nation.

This sort of view played a considerable role in the late nineteenth and early twentieth centuries.

They found initial expression in the late nineteenth and early twentieth centuries among Brahmin intellectuals who were disillusioned with British rule and sought a more traditionalist basis for political and cultural identity.

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.

Cultural differences block the communication between the traditional and the contemporary; or, the church is still emotionally related to the nineteenth - century conditions while the world is involved in the explorations and tensions of the twentieth century.

Milton did it in the seventeenth, Swift did it in the eighteenth, Twain did it in the nineteenth, and Hemingway did it in the twentieth.

McCoy suggests that Whitehead, too, may have been shaped by biblical ways of thinking: «Indeed, it is highly probable that the process philosophies of the nineteenth and twentieth centuries emerged from contexts influenced by the covenantal or federal tradition and thus are in part intellectual progeny of covenantal theology and ethics» (CCE 360).

This deity and two others associated with him in the opening section, says Dr. Holtom, furnish the basis of a claim by some nineteenth and twentieth century Shinto scholars that Shinto believes in a trinitarian monotheism.

In the late nineteenth and early twentieth centuries, several waves of Orthodox immigration arrived nearly simultaneously in America, and they brought with them their own traditions, customs and clergIn the late nineteenth and early twentieth centuries, several waves of Orthodox immigration arrived nearly simultaneously in America, and they brought with them their own traditions, customs and clergin America, and they brought with them their own traditions, customs and clergy.

The very best of nineteenth - and twentieth - century theology, both Protesant and Catholic, has been engaged in executing modernity's turn to the subject and, by now, its corrective in postmodern categories.

Concerns in this vein have of course appeared many times in our own nation's history, from Jefferson's idealized republic of yeoman farmers to the nineteenth and twentieth centuries» southern agrarian tradition.

But starting with Peirce and Frege in the nineteenth century and continuing with Wittgenstein, Ryle, Austin, and a host of others in the twentieth, the fundamental assumptions of this framework came under consistent and, I think, effective attack.

«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.

Furthermore, I reflect on these matters as a Protestant Christian whose theological views have been most deeply shaped by the Reformed theological current within the Protestant river, as that was channeled by nineteenth - century theological liberalism and then intersected first by that peculiar eddy in liberalism called «neo-orthodoxy» and then by various other theological eddies still swirling in the last half of the twentieth century.

The great theologian and preacher Friedrich Schleiermacher (1768 - 1834), who has been called the father of modern Protestant theology, did so at the beginning of the nineteenth century, but was subject to strong criticism in the twentieth century by Karl Barth, whose emphasis on the objective revelation of God in Jesus Christ has dominated much theological thinking in the twentieth century.

It is significant that interpreters, both of the Old and the New Testaments, have been able to determine much more clearly and precisely the «Eigenart» of these documents and their views of God, world, and men on the basis of studies in the religions of the ancient Near East than could be done before the discoveries of the nineteenth and twentieth centuries.