Sentences with phrase «of twentieth»

Entering into the disputes over all the necessary distinctions and qualifications lands us right back in the sixteenth century, which, one is inclined to believe, is not where the Holy Spirit intends to lead the Church at the end of the twentieth century.

As the long - time interpreter of twentieth - century American religious and political life, Niebuhr would be at home in our era.

People born in recent decades have no first - hand experience of what active Christian allegiance was like at the beginning of the twentieth century, when practically everybody in the western world other than Jews claimed to be Christian.

At first, globalization seemed perilously close to being Europeanization, but in the latter half of the twentieth century European supremacy has been modified, partly by the spread of Indian, Chinese and Japanese people, and partly because some of the colonized peoples took the opportunity of their imperial citizenship to settle in Europe.

Harry Emerson Fosdick was one of the most eminent and often controversial of the preachers of the first half of the twentieth century.

Many of the events of the twentieth century have eroded human self - confidence and belief in progress.

It was estimated in the 1970s that, from the time human agriculture began to develop some 10,000 years ago, one half of the earth's food - producing soil had disappeared and a third of the remainder would be lost in the last quarter of the twentieth century.

One of the twentieth century inventions with an impact reaching far into the future is the electronic computer, which has the capacity to speed up many forms of written communication.

In the waning years of the twentieth century the time has come for Christians to bear witness to the worship of the one true God.

Hayek points out another defect of twentieth - century theories of social justice.

Amidst the horrors of the twentieth century, she was a scientific contradiction, but blessed with stigmatisation.

The Latin Mass Society presented a thorough analysis of twentieth century Catholic Church statistics (pp. 27 - 30).

None of the twentieth - century revisions of the story made any actual contributions to the legend.

Modern chauvinism has assumed that all recent modes of knowing the truth are vastly superior to all older ways, a view that has recently presided over the precipitous deterioration of social structures and processes in the third quarter of the twentieth century.

For the first half of the twentieth century, Pentecostal belief and practice remained separate from mainstream denominational religion forming its own denominations like the Assemblies of God (the largest Pentecostal denomination), The Church of God in Christ, and many others.

Many who have come to accept history in this sense trace their conversion, first, to a breakdown of natural structure that began with Charles Darwin, was magnified by quantum physics, and is still unfolding in the philosophies of the sciences; and, second, to a breakdown of cultural structure that began with Friederich Nietzsche in Europe and William James in America, was magnified by the chaos and brutality of twentieth century politics and warfare, and is still unfolding in postmodern studies.

There were intense discussions in the early part of the twentieth century about this new situation.

Charles Clayton Morrison was editor of the Christian Century for much of the first half of the twentieth century.

Solovyev was the father of the Russian religious renaissance of the beginning of the twentieth century with its interest in the problems of culture.

One of the peculiar sins of the twentieth century which we've developed to a very high level is the sin of credulity.

If the Spirit of the Twentieth Century were to contemplate «why [the great developments of the century] have been so,» where would that Spirit turn for insight and attention?

Vidal - Naquet remarks (with specific reference to Butz's Hoax of the Twentieth Centurythough with application to denial literature in general) that it is «possible, of course, even easy» to refute them, «assuming one knew the archives, but it would be long and tedious... [and] to demolish a discourse takes time and space.

Form criticism and the extensive biblical studies of the twentieth century have demonstrated that the Gospels are books of witness to the good news of Christ rather than exact and infallible historical accounts.

The church we inherited at the beginning of the twentieth century was an institution with many layers of skin, and yet it was unmistakably still an onion.

By juxtaposing the concerns of Dawson and Eliot to the cultural criticism of the Frankfurt School and other social critics like Neil Postman, one can begin to see an emerging critique of the forms of modernity during the first half of the twentieth century.

The earliest theories in Christian education, at the beginning of the twentieth century, often equated good Christians with good citizens.

I believe the greatest positive event of the twentieth century occurred in Akron, Ohio... when Bill W. and Dr. Bob convened the first Alcoholics Anonymous meeting.

I hope that the message of the Bible once again is fresh and relevant to the complex life of our twentieth century.

The doleful events of the twentieth century make this incident all the more repugnant.

But where do we go from here, as the Spirit of the Twentieth Century retires to contemplate «why it has been so?»

As Yehezkel Kaufmann, one of the twentieth century's great scholars of the Hebrew Bible, explained in his magisterial book The Religion of Israel (1960), in mythological religion «the gods are subject by their nature to sexual needs.

Rauschenbusch wrote that on the eve of the Twentieth Century's birth, it is left to us to imagine what the Spirit of the Twentieth Century will testify in the gathering of the Spirits of the dead centuries when this one comes to a close, and what searing questions will be asked in response.

But the late 1940s turned out to be the high - water mark of twentieth - century solidarity, both economic and social.

Rauschenbusch gave the strongest statement in the first half of the twentieth century relating sin to social conditions that form us against the common good, such that each generation corrupts the next.

But I question the link between the loss of traditional culture and the tremendous lethality of that war and, by implication, later wars of the twentieth century.

One might suggest that the cultural revolution declared at the beginning of the twentieth century was delayed by the distraction of crises — from World War I («the Great War») through the end of the Cold War in 1989.

Anticipating much of the current controversy over the worship of technological progress that has characterized the end of the twentieth century, sixteen years later this book is still squarely in the middle of the debate.

The scientific revolution of the twentieth century has totally revamped the notion of the matter which constitutes nature — matter is now viewed as internally dynamic, suffused with energy, this being the relation between matter and energy so vividly apparent when an atom bomb goes off.

In my book, I quote William Butler Yeats, one of the greatest poets of the twentieth century who, in his book A Vision, asked after all of his studies and everything he learned, what was the one great truth he had discovered.

The dedication of the twentieth volume of the Library of Living Philosophers (LLP) to Hartshorne's philosophy is itself a sign of his importance.

Those early experiences sparked Gilbert to chronicle the central events of the twentieth century and to recover the stories of people who lived through it — especially those who had suffered most.

As Schmidt concedes, the first decades of the twentieth century witnessed the institutional collapse of atheism.

The story of Phyllis Schlafly, as Critchlow, a professor of history at St. Louis University, tells it, is a story of conservatism operating far from centers of political and cultural power but crucial to the most important domestic political event of the second half of the twentieth century: the ascendancy and triumph of the once - moribund American right.

The assessment of a philosopher's importance by his or her contemporaries is a risky business, for future generations have a way of unmaking the judgments of their predecessors.1 Yet, by standard measures, Charles Hartshorne (1897 - 2000) was one of the premiere philosophers of the twentieth century.

He sang about the remarkable things he'd seen in a career that made him one of the most important songwriters of the twentieth century but concluded, «I've seen many a great tomorrow turn to yesterday; I've seen it, boys, and I've seen it go away.»

First, I am a professor of philosophy and a professional philosopher, I guess you could say, privy to the philosophical movements of the twentieth century, many of which, for better or worse, have had an influence on theology and thinking about religion.

Failure to do that has marred many sociological studies since the beginning of the twentieth century.

Though in the past decades there has been an appreciable cooling off of the fervor displayed at the beginning of the twentieth century by the advocates of the psychology of religion, still today the various schools of depth - psychology and psychoanalysis offer clues to the understanding of the unconscious and its workings.

The general intellectual climate of the twentieth century favored analytic to synthetic thought, whereas the movement I name as process thought seeks a fresh synthesis.

Four years ago I sent him an article describing my experience growing up Catholic in the early part of the twentieth century.