Sentences with phrase «study of the history»

The study of history is a competitive advantage when investing, because investing is an exercise in decision making under uncertainty.

This study of the history of ideas leads also through practical experience to a Christological conclusion that undergirds a vibrant humanism that makes secular humanisms pale by comparison.

You might want to study some of this history before making a claim like that,

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).

The study of history is arid and incomplete unless it is understood as a work about (and by) individual human beings — and, moreover, a story whose substance and manner of telling are matters of moral significance.

Indeed, a quick study of history shows the origins of Liberty University and the Religious Right lie not in their opposition to abortion (that came later), but rather in their opposition to racial integration.

Other theologians, of course, have approached the study of the history of religions from a theological point of view, and their theology has been influenced by what they have learned.

Probably it grew naturally out of his study of the history of religions.

@fishon — «Sorry Keith, a little study of history will show you that God has ALWAYS been in the class room.

At last in despair he decided he would have to talk shop; so he said, «Are you by any chance interested in the study of history?»

George Chauncey's «Gay New York» was a credible study of the history and sociology of pre-WW II gay New York.

Equally influential were scholars such as J. Wellhausen, A. Harnack, A. Jülicher, P. Feine, G. Heinrici, K. Deissner who opposed the new methodological principle, i.e. History of religions, for the study of the history of early Christianity.

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.

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

The modern study of history had established that Christianity was not a supernatural phenomenon that had just appeared in history without cause or antecedent.

The whole idea of dogma — timeless, nonhistorical facts about God, Jesus, the church and so forth — had been completely undermined by the study of history.

As the study of the history and science of biblical interpretation (Hermeneutics) demonstrates, the context of the reader heavily influences the interpretation of texts.

On warm spring days a schoolboy may miserably endeavor to break in his mind to the study of history.

Buber's criterion of the uniqueness of the fact is of especial importance because, as in the concept of the historical mystery, it goes beyond the phenomenological approach which at present dominates the study of the history of religions.

Even a basic study of history indicates that Jews were MUCH safer living in Muslim countries than Christian countries for most of the time periods that both religions have existed.

Often the study of history reinforces the tyranny of the present.

It supplied the impetus which set the modern study of history on its feet.

That is to say that not only the incentives to the study of the history of religions have varied in the last century — the first of its existence as «Wissenschaft» — but that ideas as to the aim and scope, the nature and the method of this discipline also have been changing.

It is, after all, a significant fact that some of the major contributions to the study of the history of religions has been made and still is being made by scholars who can not be called «specialists» in our field.

Robert Heilbronner entitled his study of this history, The Worldly Philosophers, with much justification.

Instead of being about moral precepts and the exotica of the phenomenology of religion, assemblies and RE should be consciously addressing the moral, metaphysical and spiritual questions raised in the study of history, biology or civic affairs: indeed, the whole of the syllabus.

The study of history thus provides opportunities for the practice of freedom, by participating imaginatively in the decisions of persons who have acted in the past, thereby transcending the narrow confines of one's own existence, and by engaging in the activity of constructing and reconstructing a picture of the past, in the search for an ever more adequate account of the human drama.

Arnold J. Toynbee is the distinguished British author of A Study of History, and he contributed as an Anglican layman to a series of articles anticipating the 1937 ecumenical conference on Life and Work, held at Oxford.

There is, at least, one more doubt in the minds of those who are disinclined or reluctant to admit that some good can come out of the study of the history of religions.

My study of the history of Christianity, even just of the bible, was enough for me to come to the conclusion that I had been lied to and that the religion was yet another attempt to codify and dogmatize something that can not be held inside a structure.

This choice was made after careful study of history, scripture and, yes, seeking spiritual guidance.

Four recent major studies of human problems support a measure of optimism in human affairs: Arnold Toynbee's A Study of History; Quincy Wright's Study of War; Gunnar Myrdal's study of color caste in America, entitled An American Dilemma; and the essays edited by the cultural anthropologist, Ralph Linton, entitled The Science of Man in the World Crisis.

And a large postion of our knowledge comes from the study of history.

Since a history of Faith Church had just been finished a few months before he arrived, Landry invited the committee to begin its work with a study of this history; the story of the church's founding, its significant experiences in the past, critical turning points, its line of important personages.

But this testimony of our own experience to the uniquely creative character of this ancient event is confirmed by our observation of the life of the church and by our study of its history.

The study of history entails a measure of self - projection.

«Science,» she writes, «is important for exactly the same reason that the study of history or of language is important — because we are beings that need in general to understand the world in which we live, and our culture has chosen a way of life to which that understanding is central.»

Bultmann, on the other hand, tries to avoid this threat to the kerygma, not by denying the influence of its environment, nor by a naïve dogmatism which the study of the History of Religions has rendered obsolete, but by penetrating through the temporary framework of mythology to the permanent truth behind it.

Let us digress for a moment to notice a fact which emerges from the study of the history of theology.

Science is important for exactly the same reason that the study of history or of language is important — because we are beings that need to understand the world.

I particularly like the study of the history of ideas for bringing about shifts in perspective in that you realise how relative and partial current views can be.

When we study the history of Europe and America we can assume at least a minimal knowledge about the influence of Greek, Jewish, and Christian religious thought and practices, but for the study of the history of Asia we must prepare ourselves by gaining a sympathetic understanding of the quite different religious ideas and practices of that part of the world.

What is to be taken literal / figurative depends on the context of passages / chapters and much study of the history of the translations, intention of the author, etc..

The student of Hinduism who becomes familiar with those records by hearing them several times, who reads several Indian novels, and who becomes acquainted with some of the best examples of Indian art, will find that he understands Hinduism better and brings new insight to his study of the history of India.

This was an effort to bring the methods and models of the natural sciences to bear on the study of history.

(See Arnold Toynbee, A Study of History, Vol.

9This is not my view alone, but is implicit in an earlier study of this history by James B. Gray (MPT).

I believe it was Hitler who said people will believe a bigger lie, quicker than they will the little ones and my lengthy study of history leads me to believe that many of his techniques were also learned from years of inquisitions and crusades.

Because the disciplined study of history has helped us to distinguish between history and myth, and to come to the tentative conclusion that the stories of the Virgin Birth, the Transfiguration, the Resurrection and the Ascension are mythical in character, this does not mean that the faith which they have traditionally expressed and conveyed is thereby undermined.

The late Professor Joachim Wach was probably correct in stating that there is no single procedure forever suitable to the study of the history of religions but that the method will have to be adequate to the total epoch and prevailing conditions of the time to which the study is directed.