Sentences with phrase «on historical studies»

For gross and histological changes, much of our understanding is based on historical studies and there has been no comprehensive reappraisal of the pathology of MMVD.

derstanding is based on historical studies and there has been no comprehensive reappraisal of the pathology of

From the Harlem Renaissance in the 1920s to the Civil Rights Movement in the 1960s and the progressive transformation from «negro» to «black,» the French art historian and curator establishes a context of analysis based on historical study (slavery, racial discrimination), enlightened with close readings of many works by artists such as David Hammons, Adrian Piper and Renée Green.

Not exact matches

If I've somehow stumbled on an old dispute, consider this post an historical case study instead of news!)

December 2002 (769 kb PDF file): Research summaries on IMF conditionality and country ownership of reforms and on public policies and the Millennium Development Goals; country / area study: Hong Kong SAR; summaries of conferences on challenges to central banking from globalized financial systems and on globalization in historical perspective; agenda of Third Annual IMF Research Conference; summary of September 2002 World Economic Outlook; visiting scholars at the IMF; contents of latest issue of IMF Staff Papers, other IMF research publications.

Details on these and other findings are contained in a new industry study, which presents historical demand data for the years 2000, 2005 and 2010, plus forecasts for 2015 and 2020 by product and market.

This calculation comes from the thorough Trinity Study, which defines the safe withdrawal rate based on historical returns, that will allow your portfolio to never dry out.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

Drawing on its historical strength in Christian studies and its significant resources in global religious studies, Harvard Divinity School educates scholars, teachers, ministers, and other professionals for leadership and service both nationally and internationally.

Without a doubt, the significance of historical study for a traditional Christian reading of the New Testament differs significantly from its influence on traditional Jewish reading of the Torah.

By the end of his studies» he wrote his doctoral thesis on the quest for the historical Jesus» Braaten had worked through the theologies of such mid-century luminaries as Tillich, Rudolf Bultmann, and Karl Barth but become the disciple of none.

The resumption of pilgrimage (often on foot) was matched by a revival in the historical and artistic studies relating to the pilgrimage, and the first modern society for this was the Société des Amis de St Jacques and Centre des Études Compostellanes, founded in Paris in 1950.

The use of historical - critical method within modern historiography has met with opposition on theological grounds: would not two methods of studying history necessarily involve two classes of historical reality?

For example, a study on Celtic Christianity includes historical background but also suggests a broad lesson:» «I don't understand you» can become «How can I learn from you?»

(2) Boomershine sees historical criticism as the biblical method of this era, where the truth of the text is achieved by personal study of the text in silence on your own.

Reinforcing the fact that this book is historical fiction and not a precise biography, my friend Dalia Mogahed (executive director of the Center for Muslim Studies at Gallup and member of President Barack Obama's Advisory Council on Faith - Based and Neighborhood Partnerships) rightfully noted in her review that this «is not a book recounting Muhammad's life, but a beautiful story inspired by it... There was editorial license and creativity, and while many of the words and events have been recorded in authentic sources, many have not...»

Critical New Testament studies, in contrast to the traditional Christian assumption that Jesus was God on earth, have started from the historical Jesus of Nazareth.

But a study of history, on the contrary, demonstrates that religion is not a purely subjective phenomenon; it is rather a historical phenomenon that shapes and transcends individual experience.

Luke 21:36, not historical based on the studies of many contemporary NT experts e.g. http://www.faithfutures.org/JDB/jdb188.html.

In this second conclusion, Schweitzer boldly demands a moratorium on all further efforts to achieve a scholarly, historical reconstruction of the life of Jesus; He claims that his research has proved the futility of all such attempts, and in any case, such studies are not what the modern world or Christianity needs.

To believe or disbelieve the historical accuracy of the Gospels, you must study them on the strength of their own historical evidence, not because of their real (or supposed) parallels to pagan myths.

Recently, several important studies have appeared that, in addition to contributing historical evidence on Puritanism, also offer some interesting new ways of thinking about the theoretical assumptions concerning religion and ideology in the Weberian tradition.

After 1936, however, Collingwood defined metaphysics as the historical study of absolute presuppositions, first in the manuscript The Function of Metaphysics in Civilization (1937), afterwards in An Autobiography and An Essay on Metaphysics.

On the other hand, the studies in «comparative religion,» stimulated by the untiring efforts of Max Mueller, were cultivated at Oxford and Cambridge in close contact with continental archeological, philological, and historical investigations (Ernest Crawley, Gilbert Murray, Jane Harrison, Frank Byron Jevons, E. O. James).

(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.

Zaret's study is based on an extensive reexamination of sermons, lay memoirs, and historical studies of ecclesiastical debates and broader social conditions.

He accepted the historical - critical method of biblical studies, rejected some traditional theological claims on the basis of their incredibility to a critical mind, assumed a religious optimism, championed individualism, accepted evolutionary categories, emphasized ethics, stressed the humanity of Jesus, and recognized the importance of toleration.

For a listing of Professor Crossan's studies and those of other contemporary historic Jesus scholars, see Historical Jesus Theories, earlychristianwritings.com/theories.html — and the titles of their over 100 books on the subject.

The comments and references on the historical Jesus were generated via years of study of said references gleaning the important aspects of each.

So again, even if we were doing a «Historical - cultural background» study on our very own day and our very own culture, it is impossible to give a blanket statement and say, «Well, in the 21st century, Christians believe that...» Whatever you put there, some Christians will believe it, and some won't.

It's also the finest classic historical writing I've read in a long time, a penetrating study of character, and a meditation on the unexpected and its role in era - defining events.

To be mentioned also are the work of theologians such as Karl Rahuer in his Theological Investigations, and specialized historical studies, often by Catholics like Hubert Jedin, Otto Herman Pesch and Vinzeng Pfnür, on the Reformation period and the Council of Trent.

This evaluation of the Gospel records has become clearer and more widely held during the last century or more, a period which has witnessed the development of biblical study on a scale more intensive than ever before, and using the valuable tools of historical and literary criticism.

But on the whole, nineteenth century philosophical theology was not particularly interested in the question of original or corporate sin; it was far more involved in various responses to Hegel, the new prominence of biblical study and its corollary «quest for the historical Jesus,» and the implications of economic and psychological developments for Christian faith.

Yet we can hope, by means of this study, to recognize the historical phenomenon «Jesus» only on the basis of one's own historic (geschichtlich) encounter.

«Historical Method in the Study of Religion,» in James S. Helfer, ed., On Method in the History of Religions, p. 12.

This is why I believe it's so important to study both historical religious arguments supporting the abolition of slavery and historical religious arguments opposing the abolition of slavery (see my post on Mark Noll's The Civil War as a Theological Crisis» for a sampling), as well as historical religious arguments supporting desegregation and historical religious arguments opposing desegregation — not because I believe both sides are equal, but because the patterns of argumentation that emerge are so unnervingly familiar:

More significantly, these studies tended to focus on «how - to» concerns, or the application of what was taught in the «theoretical» fields of biblical, historical and theological - ethical studies (each also separate from the others and supported by its own professional associations, journals, degree programs and faculties).

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.

In addition, historical study keeps attention focused on important questions about our own history, including that of the individual reader.

Fudge is the author of The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, the book Christianity Today identified as the standard reference on conditionalism.

It is a thoughtful book in which Smith reflects on the problems raised by the study of the religious thought and practices of the people of Asia, problems of historical method, of literary criticism, of language, of social organization, and of the values and standards by which men guide their lives.

It is an interpretation based on my best attempt to study the grammatical, historical, cultural, and theological contexts of Scripture, but in the end, it is only my understanding of what the text is saying.

After a long period of literary, historical, and form - critical study of the New Testament, along with more recent work on the «redaction» of its several books in the light of the motives that led their authors to select and arrange the material then available to them, it is clear that any claim to «simple historicity» is false.

Historical Jesus Studies, earlychristianwritings.com/theories.htm — the names of many of the contemporary historical Jesus scholars and the ti - tles of their over 100 books on thHistorical Jesus Studies, earlychristianwritings.com/theories.htm — the names of many of the contemporary historical Jesus scholars and the ti - tles of their over 100 books on thhistorical Jesus scholars and the ti - tles of their over 100 books on the subject.

Traveling Greek Cynics (See Professor JD Crossan's studies published in over 20 books on the historical Jesus).

On the contrary, the long and complex process which has forced us to distinguish between the historical figure of Jesus (who is open to historical research) and the religious figure of the Christ (who can be affirmed only by Christians and who is subjectively «known» in Christian devotion) has been undertaken by Christian scholars bringing the best of contemporary analysis to their study of the Bible.

One that you have done your homework and given references to «basically ALL the studies available on the historical Jesus.»

I have done my homework and provided you with references in the past to basically ALL the studies available on the historical Jesus.

Rome's remembered obscurantism on such matters as biblical studies, natural science, and historical development made even potential threats seem intolerable to many educators of loyal but scholarly faith.