Sentences with phrase «little as a century»

It appeared that grave climate change could happen, and in the past had happened, within as little as a century or two.

Not exact matches

Internal studies by a group of analysts within Shell known as the «scenarios» team had concluded that global demand for oil might peak in as little as a decade — essentially tomorrow in an industry that plans in quarter - century increments.
This is why major studios that faced very little market entry for over a century are now confronting significant threats from firms like Netflix, Amazon (via Prime), and Google (via YouTube), as well as potential content plays from Facebook (FB) and Apple (AAPL) on the horizon.
Such major studios as United Artists, Universal and Disney (DIS) all passed on George Lucas» peculiar little science fiction project, and finally it was 20th Century Fox that grudgingly said yes.
As the US was rising to its power and glory during the 19 th Century, we had a horrible civil war, 15 depressions [Yes, with a D.], few human rights, little rule of law, periodic massacres in the streets, etc., etc. yet we still became the most successful country in the 20 th Century.
If we assume that disposable household income is currently half of GDP, eight years of real GDP growth of 6.9 % and real disposable household income growth of 7.7 % will only raise the household income share of GDP to 53.1 % in 2023, a little more than 3 percentage points higher and still below its 21st Century average and leaving China as dependent as ever on investment and the current account surplus.
But as I noted last week (see Two Point Three Sigmas Above the Norm), nominal growth and interest rate variations have historically canceled out over the past century, with little effect on the accuracy of our valuation estimates — matched reductions in the growth rate and the discount rate really don't affect fair value.
In a rich country with a weak knowledge of art, this was possibly a laudable goal - though perhaps a little too confident of government's power to legislate things like aesthetics and a little too sure of the nineteenth - century dogmas of man as perfectible and art as universal religion.
An unbiased view would presume the numbers of homosexual men at that time to be quite small — most likely the 2 to 2.5 percent that is now reported — and as far as I can see from the evidence, these few homosexual men did little or nothing to influence the bachelor subculture at the turn of the century.
The reformed Catholicism he envisions has little connection to the church and to the conception of Christ as they have existed across the centuries.
Thus university theology is characteristically in search of the very possibility of theology as such and tends, on the one hand, rarely to advance beyond prolegomena, programmatic probings, or an apologetic natural theology — unless it turns, on the other hand, with no little relief, to the very respectable study of the history of theology (as demonstrated, for instance, by the Bonhoeffer Society, the 19th Century Working Group of the AAR, the Tillich Working Group, or even the recently founded Karl Barth Society).
At the close of the last century, as the reckoning was drawn up in Europe for the actions and reactions of the twentieth century, could we not have been forgiven for tending a little toward the view that we had, after everything, acquitted ourselves rather well?
The notion has tantalized many, including Tertullian and Irenacus, and though it received little assistance from either Platonism or Aristotelianism because of their denigration of matter and the body (and hence did not enter the mainstream of either Augustinian or Thomistic theology), it surfaced powerfully in Hegel as well as in twentieth - century process theologies.22 The mystical tradition within Christianity has carried the notion implicitly, even though the metaphor of body may not appear: «The world is charged with the grandeur of God» (Gerard Manley Hopkins, 27).
As far as tolerance is concerned, there is little occasion for tolerating non-Muslims in Turkey today, as the country all but eliminated its once sizable Christian minorities through mass murder and deportation in the last centurAs far as tolerance is concerned, there is little occasion for tolerating non-Muslims in Turkey today, as the country all but eliminated its once sizable Christian minorities through mass murder and deportation in the last centuras tolerance is concerned, there is little occasion for tolerating non-Muslims in Turkey today, as the country all but eliminated its once sizable Christian minorities through mass murder and deportation in the last centuras the country all but eliminated its once sizable Christian minorities through mass murder and deportation in the last century.
We know a little about how this happened from the writings of Gregory, later known as Thaumaturgos or «Worker of Wonders» (c.213 - c. 270), who was one of the leading third - century Christians in Asia Minor.
As to the former, popes have had none for more than a century; and as to the latter, while the financial resources of the Catholic Church as a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eyAs to the former, popes have had none for more than a century; and as to the latter, while the financial resources of the Catholic Church as a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eyas to the latter, while the financial resources of the Catholic Church as a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eyas a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eye.
The Sermon on the Mount is for the twentieth - century American as much as it was for the first - century Jew, and requires only a little transference out of its Palestinian context in order to «speak to our condition.»
The Bible is a book of lies, written by charlatans with an agenda, and it has been used for centuries as a means to oppress innocent people, ratinoalize bigotry, justify wars, and as a hiding place for false prophets who bugger little boys and defraud little old ladies.
Nineteenth - century painters such as Washington Allston and Thomas Cole found little or no demand from churches for religious art.
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.
Catholics, for their part, saw Evangelicals as fundamentalist yahoos, little familiar with the great tradition of theological development through the centuries.
The evidence of the Rabbinical literature, which is mostly of late date and uniformly hostile to Christianity, adds little of historical worth, but confirms that Jews who became Christians formed a community to some extent separate from other Jews, and by the end of the first century at least were regarded as heretics.
While Eusebius can be regarded as a serious, though by no means always an accurate historian, the numerous Christian Acts of various apostles, none of them earlier than the middle of the second century, are for the most part fictional romances, full of pious legend, but of little or no use as history.
Is it possible and after reading about it i kept on thinking «i will sell to my soul for 20 carats get out shut up i will never ever sell my soul to you oh god please help me and this is continuing for a few days i am afraid that i have sold my sold to the devil have i please help and still i think god's way of allowing others to hate him us much worse even you know and can easily think think about much better punishments like rebirth after being punished for all the sins in life and i am feeling put on the sin of those who committed the unforgiviable sin (the early 0th century priests) imagine them burning in hell fire till now for 2000 years hopelessly screaming to god for help i can't belive the mercy of god are they forgiven even though commiting this sin keans going to hell for entinity thank you and congralutions i think the 7 year tribulation periodvis over in 18th century the great commect shooting and in 19th century the sun became dark for a day and moon was not visible on the earth but now satun has the domination over me those who don't belive in jesus crist i used to belive in him but now after knowing a lot in science it is getting harharder to belive in him even though i know that he exsists and i only belived in him not that he died for me in the cross and also not for eternal life and i still sin as much as i used to before but only a little reduced and i didn't accept satan as my master but what can i do because those who knowingly sin a lot and don't belive in jesus christ has to accept satan as their master because he only teaches us that even though he is evil he gives us complete freedom but thr followers of jesus and god only have freedom because they can sin only with in a limit and no more but recive their reward after their life in heaven but the followers of satun have to go to hell butbi don't want to go to hell and be ruled by the cruel tryant but still why didn't god destroy satun long way before and i think it was also Adam and eve's fault also they could have blamed satan and could have also get their punishment reduced but they didn't and today we are seeing the result
As to when this idea that people weren't actually JUST heterosexual is a little more difficult to point to because same - sex relationships are all over ancient documents but it appears the concept came about circa - 1700s and the actual word homosexual came out a century and a half later.
The Vanishing American Jew: in Search of Jewish Identity for the Next Century by Alan M. Dershowitz Little, Brown, 395 pages, $ 24.95 In Chutzpah, his 1991 best - seller, Alan Dershowitz made the wildly implausible claim that American Jews still don't feel fully at home in this country and, as a....
Up and down its narrow valleys and across its great plain went the pomp and panoply of the ancient world, and its more commonplace traffic as well: rich argosies from far Babylon, carrying the wares down to Egypt; royal messengers of the great kings who ruled in Persepolis, bearing decrees for the officer in charge at the frontier station of Assouan; plenipotentiaries of Hatti and of Egypt, seeking a modus vivendi in the political stresses of the thirteenth century; conquerors with their chariots and footmen and their tale of atrocities behind and yet before; wandering bands of foot - loose adventurers, seeking a good land where they might strike roots into the soil - all these and hosts of others were led among the Palestinian hills where went the great trunk roads of the ancient world, camped in the plains, bartered in the little cities, or stayed to lay permanent claim to some hit of the land.
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.
Waldstein skillfully articulates, thirteenth - century France was ordered according to a different theology and anthropology, within which the temporal and the spiritual were dynamically and sacramentally interrelated, manifested in a social space known as «the peace» that bore little resemblance to modern states, confessional or otherwise.
In this light the particular problem for the twentieth century Christian as viewed by Cobb is that the structure of existence assumed by Jesus in his day bears little resemblance to the structure of existence which characterizes us, so that the translation of the quality of life achieved by Jesus into a context with which we can identify more immediately is no less radical than the contrast between his situation and ours (PPCT 397).
This book has been hailed by the editor of The Christian Century as «the most important interpretation of Christian missions that has appeared since the modern missionary enterprise was launched, a little more than a hundred years ago.»
These theological giants in the early and middle twentieth century rescued preaching from what E. M. Forster once called «poor chatty little Christianity,» and, along with their more recent successors such as Ebeling and Fuchs, took Word primarily to be explosive, confrontative power.
In short, were we dependent upon the epigraphical sources alone for information about ancient Israel, we would know little more than that an entity known as Israel existed toward the end of the 13th century BC, and that two minor kingdoms, called Israel and Judah, existed alongside each other in the central Palestinian hill country after the mid-ninth century BC.
There really ought to be little wonder that the Catholic Church would, for the better part of two centuries, see great caution where possible, and open resistance where necessary, as the rule for her engagement with modernity — political, cultural, intellectual, and otherwise.
As historian Richard Hofstadter has documented, the principles of academic freedom had relatively little place in American higher education prior to this century.
Had Constantine chosen to locate his capital in one of these, there can be little doubt that the Byzantine Empire would have come to an end in the seventh century, as did the Persian Empire to the east.
To confess interest in «process philosophy» as a viable vocation (over and against the mere historical study of a certain tradition) is to seem to associate oneself with a tradition thoroughly discredited in the eyes of its more analytically - inclined critics as little more than an historical anachronism — a throwback to the worst examples of unrestrained 19th - century speculative nonsense.10
Chaplain Wesley Seeliger of Texas A&M University, aroused and inspired by the «Gunsmoke» craze of the «60s, wrote a compelling little book called Western Theology (Forum, 1973) in which he showed how the American obsession with the 19th century trans - Mississippi west could be used as an occasion, and the western a medium, to teach the Christian faith.
By the end of the first century, however, writings such as the Didache and First Clement clearly reflect a dual structure of deacons and elders and, a little later, Ignatius assumes that several elders submit to a single bishop.
The sadness is that as a result of the 20th - century alienation of much philosophy from theology there is often little conversation between those with posts in the two.
A particular problem is posed by an attempt to classify the Jews, for while they are a Semitic people who have had relatively little racial intermixture through the centuries, it is an ever - present problem as to whether the terms «Jew» and «Jewish» refer mainly to a race or to a religion.
The specifics of the sacramentality of marriage, however, was a developing doctrine until the eleventh century, and as such there was little legal or theological consensus as to what exactly made marriage valid.
Dale Van Kley's new book, The Religious Origins of the French Revolution, seeks to revive a sort of Whiggish interpretation of the French Revolution as the struggle for freedom against sacral monarchy, with much of the ideological discourse of the revolutionaries deriving from little expected religious controversies» beginning with the rise and fall of Calvinism in Catholic France, continuing through the struggles over theological Jansenism, and ending in the political struggles of the French high courts of justice, the parlements, with the administrative monarchy of the eighteenth century.
Christians in affluent countries in the twentieth century have grown used to such a fast pace of life and to such constant changes in the material environment that we tend to think that our problems are unique, that the past is worthless as a source of wisdom for modern times, and that our ancestors in the faith have little in common with us.
On the other hand, it is to be found among the Bodmer papyri in a little book of the early third century which originally contained both I and II Peter, and in later times it was accepted by all who accepted the Catholic Epistles as a group.
My World on a Plate has also had the pleasure of catering events for television shows and productions such as Family Guy, So You Think You Can Dance, A Chance to Dance, Pretty Little Liars, My Fair Wedding, Oprah Winfrey Network, 20th Century Fox, American Idol and more.
My World on a Plate has also had the pleasure of catering events for television shows and productions such as Family Guy, So You Think You Can Dance, A Chance to Dance, Pretty Little Liars, OWN Network, 20th Century Fox, American Idol and more.
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Over the last century, the time considered proper for weaning has shortened to as little as three months.
An 1884 newspaper illustration, for example, depicted a skeleton disguised as a fruit seller offering produce to little children, suggesting that raw, unboiled fruits and vegetables led to cholera.17 The actual culprit, especially in such turn - of - the - century urban metropolises as New York City, with its inadequate, overloaded water and sewer systems, was most likely bacteria residing on the outside of the produce, or contaminated water or milk that happened to be ingested, rather than anything in the produce itself.18 Given the laxative effect of fruits and vegetables if consumed in excess, however, it is understandable that people assumed fresh produce might contribute to diseases with symptoms that included diarrhea.
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