Sentences with phrase «in pietist»

Indeed, given the roots of this tradition in pietist and revivalist movements, it is characteristic in this ethos to invest high energy not only in communal worship but also in Bible study and prayer in intimate small - group settings in which students» individual piety may be nurtured and formed.

I believe, personally, that we must seek the roots of apartheid theology rather in the pietist withdrawal of reformed theology from the public sphere under the influence of Andrew Murray and others, and in the influence of German theologians and philosophers on Afrikaner students during the 1930s.

At still other times or toward other issues, they often have taken a «Christ and culture in paradox» view, perhaps best expressed in the pietist motto.

Not only are graduate theological schools producing more theses and dissertations on Wesleyan subjects, but Methodist periodicals (Quarterly Review, Methodist History, Proceedings of the Wesley Historical Society) are increasingly printing their articles, and new publishing enterprises are emerging to take up their longer monographic works (among these are Zondervan's Francis Asbury Press imprint, Abingdon's Kingswood Books imprint, and Asbury Theological Seminary's new series in Pietist and Wesleyan Studies) These scholars are quite likely to be found in the Wesley Studies Working Group of the American Academy of Religion.

Even Engels grew up in a pietist family.

I am concerned with typology here and the ecstatic side of the Reformation, as manifest in the pietists and in such sects as the Diggers and Levellers belongs more nearly to the Franciscan type though it would require further analysis to support this.

Not exact matches

This paradigm was anticipated in the Puritan transformation of the Calvinist tradition and the Pietist reaction against the efforts of post-Reformation orthodoxy to articulate systematically the insights of the Reformation.

It also gave rise to pietist and free church movements in Scandinavia and latter - day reformers in Denmark.

The early pietists did not engage in critical biblical study or directly challenge the literalism of the official teaching.

But he underestimates both the language and the ethnic barriers, since so much of the Pietist influence came in Dutch and German packaging — languages and cultures that did not count for much among those of English descent.

In this task they look much like Lutheran pietists, or early Wesleyan holiness clubs, with their efforts to offer a «church within a church.»

The pietist convert, like the participant in the human potential movement, is concerned that others too find joy.

And it happened further that the representatives of the other theological schools and tendencies in Germany — Liberal, Pietist, Confessional, Biblicist — who had previously.

Yet evangelicals and pietists, too, early recognized, sometimes far more explicitly in the mission field than at home, that it was not enough to bring pictures of Jesus, even pictures of Jesus with native features, or words about Jesus, even words about Jesus in the native vernaculars, to the non-Christian world.

As did his friend in the Lutheran Church, he took a mediating position between two extreme parties — the Pietists and the strict Confessional orthodox.

He was trained in the famous Pietist university, Halle.

In some instances he held positions similar to those of the fanatics (pietists or Anabaptists)-- for instance, his attitude toward the holding of high office in government.In some instances he held positions similar to those of the fanatics (pietists or Anabaptists)-- for instance, his attitude toward the holding of high office in government.in government.64

It may be that he was nearer the pietists in terms of costly grace than he realized.

In his books relating to the church, Bonhoeffer dissociates himself from «the fanatics and enthusiasts,» a term equated with pietists and probably those of the Anabaptist tradition.

In 1951 a University of Kiel professor named Theodor Wilhelm published the prayer in a book of his own under the pseudonym Friedrich Oetinger, which launched a German tradition of attributing it to the 18th - century Swabian Pietist F. C. Oetinger; Catholic - artifact versions of the prayer attributed it to St. Francis of Assisi; Hallmark cashed in on the prayer; and it was immortalized on thousands of plaques featuring Albrecht Dürer's praying handIn 1951 a University of Kiel professor named Theodor Wilhelm published the prayer in a book of his own under the pseudonym Friedrich Oetinger, which launched a German tradition of attributing it to the 18th - century Swabian Pietist F. C. Oetinger; Catholic - artifact versions of the prayer attributed it to St. Francis of Assisi; Hallmark cashed in on the prayer; and it was immortalized on thousands of plaques featuring Albrecht Dürer's praying handin a book of his own under the pseudonym Friedrich Oetinger, which launched a German tradition of attributing it to the 18th - century Swabian Pietist F. C. Oetinger; Catholic - artifact versions of the prayer attributed it to St. Francis of Assisi; Hallmark cashed in on the prayer; and it was immortalized on thousands of plaques featuring Albrecht Dürer's praying handin on the prayer; and it was immortalized on thousands of plaques featuring Albrecht Dürer's praying hands.

The results echo faintly the stances taken by Puritans, Pietists and Wesleyans, who, in their own ways, were also in controversy with feudal societies and mystical speculations, and were simultaneously open to the dialogue between religion and science in an attempt to shape a new future.

They were the advance guard for six hundred German Pietists who were seeking a haven in America.

The Puritans and the Continental Pietists were premillennial and believed in a national return to Palestine.

The subjectivity of the pietists became the doctrine of the «inner light» of the Quakers, which was an ecstatic movement in the time of George Fox in the seventeenth century.

The pietists of the seventeenth century became deeply concerned with social ethics, founding the first orphanages in Europe and starting the first missionary enterprises.

But whereas your aggressive pietist reaches his unity objectively, by forcibly stamping disorder and divergence out, your retiring pietist reaches his subjectively, leaving disorder in the world at large, but making a smaller world in which he dwells himself and from which he eliminates it altogether.

In the Life and Work movement of the non-Catholic churches in their search for social justice and international peace (which is now part of the WCC) and in the Second Vatican Council of the Roman Church, Christian Ecumenism has given up the church's traditional pietist and negativist approaches to modernity and has been involved in the attempt to redefine the forces and values of secular culture within the framework of Christian anthropologIn the Life and Work movement of the non-Catholic churches in their search for social justice and international peace (which is now part of the WCC) and in the Second Vatican Council of the Roman Church, Christian Ecumenism has given up the church's traditional pietist and negativist approaches to modernity and has been involved in the attempt to redefine the forces and values of secular culture within the framework of Christian anthropologin their search for social justice and international peace (which is now part of the WCC) and in the Second Vatican Council of the Roman Church, Christian Ecumenism has given up the church's traditional pietist and negativist approaches to modernity and has been involved in the attempt to redefine the forces and values of secular culture within the framework of Christian anthropologin the Second Vatican Council of the Roman Church, Christian Ecumenism has given up the church's traditional pietist and negativist approaches to modernity and has been involved in the attempt to redefine the forces and values of secular culture within the framework of Christian anthropologin the attempt to redefine the forces and values of secular culture within the framework of Christian anthropology.

Christianity in its more pietist, fundamentalist and conventional expressions, has confined its attention largely to the ultimate spiritual salvation forgetting its temporal witness in charitable social service and more than that, in social action to bring about justice in social structures.

On the Continent Pietists were training missionaries, and in 1815, from Pietist circles, an institution for preparing missionaries was founded in Basel which was to have a long and distinguished history.

But before 1750 Pietists and Moravians had inaugurated missions among non-Christians in a few scattered places — Greenland, the West Indies, Surinam, North America, and India.

Deist views penetrated university circles in Germany, began a questioning, critical view of the Bible, and became influential in the erstwhile Pietist center, the University of Halle.

Simply to list some of the groups compared with them — Franciscans, New England Puritans, Pietists, Methodists, high churchmen in Anglicanism, and Democrats — is enough to suggest that, in spite of some resemblances, the comparisons add nothing.

Beginning in the late seventeenth century, the pietist movement tends to distinguish the affections from both reason and will and associates them instead with feeling states.