Sentences with phrase «of the nineteenth century with»

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.

Since the twentieth century worked out its initial attitude toward the «historical Jesus» in terms of the only available reconstruction, that of the nineteenth century with all its glaring limitations, it is not surprising to find as a second consequence a tendency to disassociate the expression «the historical Jesus» from «Jesus of Nazareth as he actually was», and to reserve the expression for: «What can be known of Jesus of Nazareth by means of the scientific methods of the historian».

Consequently the twentieth century worked Out its initial attitude toward the «historical Jesus» m terms of the only available reconstruction, that of the nineteenth century with all its deficiencies.

It was the exhilaration of the power and the wealth made available and of the doors opened by the machine which accounted in part for that abounding optimism of the nineteenth century with which the spread of Christianity was so closely associated.

In Protestantism there was less tolerance than in the Roman Catholic Church of dictation by the heads of ecclesiastical hierarchies, and the Protestant spirit found congenial the laissez faire atmosphere of the nineteenth century with its relative freedom from state control.

A second blow to deism came in the middle of the nineteenth century with Darwin's alternative explanation of the design of nature with its emphasis on chance and struggle rather than on beneficent design.

Not exact matches

The rise of Ukrainian nationalism in the nineteenth century coincided with the development of the Ukrainian Autocephalous (self - ruling) Orthodox Church.

There is a precedent for this development in the late - nineteenth - century holiness movement, with its ethos of populism and Protestant pluralism.

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.

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.

In The Evangelical Origins of the Living Constitution, John W. Compton argues that the idea of the living Constitution has a much longer history that began with nineteenth - century Evangelicals.

At the end of the semester, Berger recalls, «I had become quite familiar with nineteenth - century French society.

Peace was won with a lopsided treaty that infuriated the Chinese, especially in the context of the concessions already imposed after the nineteenth century's Opium Wars.

It is very difficult to try to understand how an eighteenth - century figure would have reacted to the later struggles of the nineteenth century and how the tradition should be interpreted with integrity in a new age.

The actual situation has been that by the time the encounter with Buddhism became important to Western thinkers in the nineteenth century, the traditional idea of God was already losing convincing power.

Some of this has to do with the enduring quest to make history resemble a science, a vision that took hold in earnest in the nineteenth century and has never entirely lost its appeal among academic historians.

Downing takes it a step further and says, «it is no coincidence that the concept of biblical inerrancy developed in nineteenth - century England almost simultaneously with Darwin's idea of natural selection: both were influenced by Enlightenment empiricism.»

The habit of looking to Moses for models of constitutional order didn't end with New England Puritans like John Cotton, but persisted well into the nineteenth century.

William Booth, founder of the Salvation Army, used the military metaphor with great effect; slum dwellers of nineteenth - century London found the discipline of a soldier to be strong armor against the pull of a former life.

Hitler shared with the Soviet dictator Joseph Stalin, a materialist outlook, based on the nineteenth century rationalists certainty that the progress of science would destroy all myths and had already proved Christian doctrine to be an absurdity».

Before the nineteenth century, poverty was generally thought of as a destiny, a fate, one of the great scourges of mankind, along with famine, wild beasts, epidemics, war, earthquakes.

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.

Rogue ordinations of priests and consecrations of bishops are nothing new in Christian history, but with the breakaways to the Old Catholic Church following Vatican Council I in the nineteenth century, the phenomenon of episcopi vagantes (bishops on the loose) became a pronounced feature of an underworld of apostate Catholics and sectarian Anglicans.

Behind them, they had left the magnificent Anglo - Catholic edifice of St Barnabas, built, with no expense spared, in the late nineteenth century and further glorified over subsequent decades with the addition of rich furnishings: a dazzling reredos in the Italianate style, a fine collection of stained glass, ornate statues and glittering banners.

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.

This is a result of the history [210] of substance metaphysics, with its multiplicity of historical approaches.4 The notion of a uniform, simple concept of substance must itself be viewed as the product of a critique of substance that began with Locke and was generalized in the nineteenth century.

And memories of forced union with Reformed churches in Germany in the early nineteenth century (which prompted much Lutheran immigration to the U.S) also induced isolation from broader American Evangelical culture.

Lutherans today are both more sophisticated and more liturgically minded than they were in my youth and so they are less tolerant of the sentimental nineteenth - century gospel songs that for so long dominated Protestant hymnody, but they will now and then allow those of us at mid-life or beyond to sing again the songs we grew up with but which more informed tastes tell us (and we try to tell ourselves) we should not have liked as much as we did.

Process thought developed in the evolutionary philosophies of the late nineteenth century, and has a kinship with the «emergent revolutionary» theorists.38 The process philosophers are interested not only in an evolutionary description of the cosmos, but in what happens to all the traditional metaphysical problems when time is seen as an ingredient of being itself.

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.

In philosophical circles, especially in nineteenth - century America, the resurgence of Hegelian idealism was to have wider influence in dealing with this problem.

1 Earlier in the nineteenth century, the English Wesleyan theologian Adam Clarke had flirted with a denial of absolute prescience in his commentary on Acts.

It was only under the influence of nineteenth century Western androcentricity, one of the more dubious «blessings» of British colonial rule, that many educated Indians would become uneasy with this accentuation of femininity in a culture hero.

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.

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.

But they reveal perhaps more clearly than the Graham preaching that, even with sophistication updated, there has been no change from the nineteenth century's revivalistic attitudes that are out to make sales and are intensely suspicious of genuine human encounter.

With new vigor in the early nineteenth century, the churches of Western Christendom, through the overseas missionary movement, began their long and ever more complex recognition that the ministry and church must go to people in special settings or with special problWith new vigor in the early nineteenth century, the churches of Western Christendom, through the overseas missionary movement, began their long and ever more complex recognition that the ministry and church must go to people in special settings or with special problwith special problems.

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 clergy.

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.

In his view of history, as well as in his view of the sources, Stauffer shares the outlook of nineteenth - century liberalism, except that he replaces the critical approach with the conservative principle:

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)?

In the nineteenth century, the existence of such failed societies, with abysmally low and falling living standards exacerbated by chronic violence, would have attracted the attentions of one or other of the colonial powers.

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 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.

With the growth of American industrial society in the nineteenth century, it became apparent that education was an important road to success.

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.»

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

It is his early writings which contrast most sharply with - Schleiermacher and the dominant emphases of nineteenth - century Protestant theology.

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.

Timothy Smith's book Revivalism and Social Reform in MidNineteenth Century America, for example, argues persuasively that nineteenth - century evangelicals with their quest for moral perfection were at the forefront of the social battle, fighting against poverty, slum housing, racial intolerance, and inhuman working conditions.68 Smith's book has often been used by evangelicals to support their claim that they have been socially Century America, for example, argues persuasively that nineteenth - century evangelicals with their quest for moral perfection were at the forefront of the social battle, fighting against poverty, slum housing, racial intolerance, and inhuman working conditions.68 Smith's book has often been used by evangelicals to support their claim that they have been socially century evangelicals with their quest for moral perfection were at the forefront of the social battle, fighting against poverty, slum housing, racial intolerance, and inhuman working conditions.68 Smith's book has often been used by evangelicals to support their claim that they have been socially active.