Sentences with phrase «of the nineteenth century who»

These are some of the attacks made against the Orientalists of nineteenth century who continue to copy the same thing also in the twentieth century.

Buber has spoken of Kierkegaard and Dostoievsky together as the two men of the nineteenth century who will, in his opinion, «remain» in the centuries to come.

Poisson was one of the great ichthyologists of the nineteenth century who first came to the attention of the international scientific community for his discovery of the Giant Penguins of Ton Gue Incheek Island, McMurdo Sound, Antarctica.

Not exact matches

This was Thomas Hardy's appellation for God, but in Footnote Heaven the moniker ought really to belong to Jacques - Paul Migne, the nineteenth - century Benedictine who singlehandedly edited and published the entire corpus of the Greek and Latin Fathers and whose edition is cited in almost every work on early Christianity ever published.

Tarkington, who saw the effects of the industrial revolution in his neck of the woods in the late nineteenth century, used the novel to talk about the rise of new technology — in this case, the automobile — and the impact it would have on an idyllic life.

It is probably true that until the nineteenth century most Christians thought of Jesus as God who lived a human life.

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.

This applies particularly to many of our time who have been schooled in the thought of Western culture, say from the period of the enlightenment through nineteenth - century philosophy and science.

His works were slow to gain acceptance among the musical elite of nineteenth - century Vienna, who favored Brahms over the allegedly «Wagnerian» Bruckner.

In the hands of men who evaded the real moral issues and who were narrower in their comprehension than so many of the statesmen of the nineteenth century, it is a question whether the established form in internationalism produced a single new idea of any significance between 1919 and 1939.

Here, in the late - nineteenth century, was a man who had spent decades chronicling the pre-history of the United States.

For example, who really notices that the amount of carbon dioxide in the atmosphere has increased by 25 per cent since the middle of the nineteenth century (as a result of the burning of fossil fuels, along with destruction of rainforests)?

It was Frederick Denison Maurice, the great English theologian of the nineteenth century, who warned that when people «cry out for the living God» it is all too easy to offer them «religion» instead.

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».

But with the Enlightenment, or, more precisely, with the historicism of the nineteenth century, the question of the real Jesus was posed: Who really was Jesus, as a real person in history?

His is the early - nineteenth - century's liberalism of Friedrich Schleiermacher, an «enormously courageous move» that, «focusing on religious experience rather than religious ideation as the object of theological reflection,... combined faith in one's own experience with faith in the God who will not abandon those who trust in Him.»

Its roots were in the nineteenth - century philosopher G. W. F. Hegel, who interpreted history as the progressive realization of human freedom.

But this position seems to be in line with that of the now notorious nineteenth - century thinkers who sought the historical person of Jesus behind the records and criticized the records from that vantage point.

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.

I have mentioned the Athaeneum of intellectuals and educators who gathered around Justo Sierra in the late nineteenth century and, inspired partly by Spencer and others, tried to create a civil religion for Mexico.

Karl Barth, who changed the direction of twentieth century theology with his recognition of the bankruptcy of nineteenth century liberalism, nevertheless did not ignore the theological discussion of those whose understanding of the faith he judged to be inadequate.

But with the Enlightenment, or, more precisely, with the historicism of the nineteenth century, the question of the real Jesus was posed: Who really was...

Those who helped forge constitutionalism in the nineteenth century, especially Benito Juárez, who engineered the 1857 constitution and served as president, are regarded as «fathers» of the country and frequently compared with Washington or Jefferson.

«There are some Christians,» he wrote, «who feel a certain satisfaction» a kind of Schadenfreude» at the sudden collapse of the liberal idealism of the nineteenth century and the loss of hope in the future of modern civilization.

On the other hand, attempts to construct a picture of the historical Jesus have been fraught with personal biases to the extent that Jesus the first century Palestinian often comes out resembling nothing so much as the ideal nineteenth century European liberal or twentieth century American conservative or twenty - first century third world radical, depending upon who is constructing this «historical» picture.

In the nineteenth and early twentieth centuries, Reform Jews who rejected the Zionist idea of a Jewish state declared that «America is our Zion.»

During the late nineteenth century the Kant - Laplace hypothesis was severely criticized by the British physicist Clerk Maxwell, who argued that the forces of differential rotation between parts of the solar nebula would break up any such condensation as soon as it began to form.

But it seems to me that Dr. Altizer has fallen into a naturalization of historical time, that he has been led astray by his nineteenth - century mentors, who were battling against the rigidity of a mechanistic universe, for there is no doubt that in the mechanistic and objective sense the past is dead and unchangeable.

, is intended to evoke attention to a great philosopher who lived around the beginning of the nineteenth century and to connect with that philosopher a particular teaching.

Henri Pranzini — tall, charming, and charismatic — was a life - long petty thief who took advantage of vulnerable women in nineteenth century France, a vice that eventually destroyed him.

In the nineteenth century the burden of proof lay upon the scholar who saw theological interpolations in historical sources; in the twentieth century the burden of proof lies upon the scholar who sees objective factual source material in the primitive Church's book of common worship.

Sadly, most of the debate is anchored in an analysis that freights these bronze statues with the racial politics of our own time — rather than considering the motives of those who raised Confederate monuments in the later nineteenth and early twentieth centuries, during the great period of Civil War memorialization.

Balmer wrote his book, however, as an evangelical who wanted to recover what he considered to be the heart of the movement, which was its late - nineteenth - century coalition of conservative theology and progressive social activism around the poor, women, and ethnic minorities.

The nineteenth - century Anglican bishop, J. J. Stewart Perowne, who knew this tradition well, wrote about the importance of the Psalter in the life and liturgy of the church through the ages:

The question is whether a generation which has lost its faith in all the gods of the nineteenth century, that is, in «history,» or «progress,» or «enlightenment,» or the «perfectibility of man,» is not expressing its desire to believe in something, to be committed somehow, even though it is not willing to be committed to a God who can be known only through repentance, and whose majesty judges all human pretensions.

Consultation between missionaries of different denominations who were working in the same or nearby areas began quite early in the nineteenth century.

Regardless of one's own beliefs, there is something undeniably satisfying about the fact that the world of classical music at the end of the twentieth century is dominated by three men who can say of tonality what G. K. Chesterton said of his rediscovery of religious faith: «I freely confess all the idiotic ambitions of the end of the nineteenth century.

In the early nineteenth century, China was closed to foreigners, and Christians, who were descendants of those converted by earlier missionaries, were a tiny number.

In the early nineteenth century, a group of leading lay evangelicals, as we shall see, 15 who belonged to what was known as the «Clapham sect», led the campaign for the abolition of slavery, which was ended in the British dominions in 1833.

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.

Let's not forget the historical fate of Thomas Aquinas, who more or less fell into eclipse until the nineteenth century, and for whom we can say that the twentieth century was his biggest moment by far.

Here excavations indicate that the city (earlier and under a different name, the capital of the Hyksos Dynasty) was destroyed in the sixteenth century when the Hyksos were expelled, that reoccupation probably began shortly before 1300 B.C., and that work went on there under the first two kings of the Nineteenth Dynasty, Seti I (about 1310 - 1290 B.C.) and his son Rameses II (about 1290 - 1224 B.C.), who gave his name to the city.

This was as true of early Jews in Galilee as it was true of nineteenth century India and is true of contemporary India: «In Jesus's world [just as in the Indian worldview], people were important because of who they were related to, or where they came from, not so much because of who they were in themselves» (Witherington: 35).

Georg Wilhelm Friedrich Hegel (1770 - 1831), who left the stamp of his philosophy on much of Western thought of the nineteenth and twentieth centuries, declared Christianity to be the perfect religion, employed Christian terminology in such fashion that he appeared to endorse it, but was in fact a pantheist.

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.

Ibn Abd al - Wahhab converted to his views certain Arab leaders, the Saudi barons of Dar «uya, who dedicated themselves to the realization of his doctrines, Toward the end of the twelfth and for the first two decades of the thirteenth century (eighteenth and nineteenth centuries AD.)

Although they are largely unknown outside the American Catholic community (and scarcely better known inside it, for that matter), John Gilmary Shea, Peter Guilday, Thomas T. McAvoy, and, preeminently, John Tracy Ellis were old - fashioned historians of genuine accomplishment who, in the late nineteenth century and the first half of the twentieth, created the classic story line of American Catholicism.

As I've written elsewhere, Francis seems to be channeling the spirit of Pius IX, the great nineteenth - century pope who could well have spoken of modernity reeking with «the stench of... «the dung of the devil,»» a vivid image from the Church Fathers that Francis recently used to describe the spiritual consequences of making an idol of capitalism.

The mounting strength of the Roman Catholic Church in the United States has been a large factor, and this in turn has been due to the faithful efforts in the nineteenth century which laid the foundations for that strength and to the rise to comfort, and here and there to affluence, of Roman Catholic emigrants and their children, who, coming poverty - stricken to America, have profited by the development of the virgin resources of the land.

Around the seventeenth century there were those who believed that it was a special language created by the Holy Spirit, but — especially in the late nineteenth century — this view lost favour when a great many letters, business documents and other writings were discovered, preserved in papyrus in the dry climate of the Egyptian desert.