Sentences with phrase «twentieth century man»

«Twentieth Century Man: An Arshile Gorky Retrospective.»

The mechanical appliances which nineteenth and twentieth century man has constructed have made it necessary for its own welfare that mankind the world over co-operate.

For all his discoveries and inventions, twentieth century man is a sad creature.

Not exact matches

I had imagined a younger and therefore late twentieth - century man.

Not so, writes Dayton's Bill Portier, in a careful study of four men, now largely forgotten, who loomed large in the affairs of the Church in America in the first half of the early twentieth century.

His range of experience was restricted by the kind of man he was; and this in itself raises certain difficulties if he is held up as an example to all human beings everywhere and at all times, for it is at least in some measure unreal to present a first - century Galilean as a model for the conduct of Western or African or Asian men in a twentieth - century industrial society.

In our preaching of the gospel we must get at it, present its «offense,» in such a fashion that it is a challenge to decision for men and women who live in the middle half of the twentieth century.

The churches in the early twentieth century that tried to hollow out their confessions to «make room» for fundamentally opposing notions of God and man are the same churches now being turned into museums.

Two of the greatest discoveries of the twentieth century cast considerable doubt upon, and some would say refute, the contention that the mind of man can be explained as a mere biochemical machine.

Because, worldwide, more girls have been killed in the last fifty years, precisely because they were girls, than men were killed in all the wars of the twentieth century.

If sexuality seems to be marking the twentieth century with its stamp, it is certainly not that man has changed but simply that he has a different consciousness of sex, and has given it a place of its own in his scale of values.1

F. C. Happold, for example, in his Religious Faith and Twentieth - Century Man, published in 1966, spoke of the mystical «as as a way out of the spiritual dilemma of modern man.&raqMan, published in 1966, spoke of the mystical «as as a way out of the spiritual dilemma of modern man.&raqman.»

It was not until the twentieth century that the equality the Declaration promised to all human beings — for that is what «men» meant in the fundamental phrase — began to be fully extended to females as well as males.

This is the pathetic faith of Western man in the middle of the twentieth century, a faith utterly unjustified by experience.

And the chief evidence is to be found in the actual experience of men, especially in our part of the twentieth century.

The mode of election whereby God appoints individuals to their lifework is seen as not different in character from the mode whereby he elects them to serve him as men or women, as American or Asian, as first - or twentieth - century men.

His primary role in the twentieth century was to unburden the consciences of clergy who no longer believed but wanted to maintain their roles and reputations as men and women of spiritual seriousness.

In the twentieth century, H G Wells said Muhammad was a man «whose life on the whole was by modern standards unedifying.»

«22 He developed a passion for a realistic theology which would be relevant to man's total life in twentieth - century American society.

The notion that the man Jesus of Nazareth bore this knowledge in his earthly life, however, is one of the clearest examples of a full - blown theological volte - face in the twentieth century.

Man has his own anxieties in the twentieth century, which may be as pressing as those of the first century, but he has difficulty in grasping the meaning of his life in terms of the Gospel.

It is significant that interpreters, both of the Old and the New Testaments, have been able to determine much more clearly and precisely the «Eigenart» of these documents and their views of God, world, and men on the basis of studies in the religions of the ancient Near East than could be done before the discoveries of the nineteenth and twentieth centuries.

The Russian Formalists of the early twentieth century rightly pointed out that her novels exclusively follow the Cinderella plot: A young woman falls in love with a man of superior social standing and has to wait for him to make the first declaration of love ¯ to be followed, even more excruciatingly, by the hoped - for offer of marriage.

This twentieth century is desperately in need of stabilizing forces, and in personal character one of the primary tests is the ability to realize in experience an ideal presented long ago: «Everyone therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock.»

There was I, an isolated example of bewildered twentieth century urban man, touched by the finger of God.

Only when we get it into our collective head that the basic problem confronting twentieth - century man is an ecological problem will our politics improve.

The reason Rabshakeh advances is ridiculous and shows in effect that the natural man has no understanding, like twentieth - century man, who finds some Protestants more acceptable because they at least do not believe in stupid miracles, in the nativity and the resurrection!

Nonetheless, as in the nineteenth century so in the twentieth, a number of lay men and women have made intellectual contributions to religious discourse of such magnitude as to place not just Roman Catholics but the entire body of Christians in their debt.

Man can reshape the conditions of his life, change the face of nature, eliminate killing diseases, reconstruct the human body, control the growth of population in ways beyond anything remotely conceivable before the twentieth century.

If this perspective on the nature of man has validity it will throw some light on the experience of lostness, revolt against life, and despair in the twentieth century.

To counsel prayer to the rootless, restless twentieth - century man or woman is often to talk of something that sounds like moonshine.

Thus the somehow accidental distance of a twentieth - century man, situated in another, a scientific and historical culture, reveals an original distance which remained concealed because it was so short; yet it was already constitutive of primitive faith itself.

In his foreword, Josef Cardinal Ratzinger calls von Hildebrand «a man whose life and work have left an indelible mark on the history of the Church in the twentieth century.»

Luther's distinction between law and gospel seems to express this view, as does the vision of the twentieth «century Polish mystic St. Faustina Kowalska, which portrays a wrathful God the Father holding back from the application of terrible justice only because He sees man through the wounds of His Son.

Few modern Protestants dealt as carefully, fully, or sympathetically with twentieth - century Catholicism as did Berkouwer,» writes Peter Leithart of the man Timothy George has called «the most important Reformed theologian of the twentieth century next to Karl Barth.»

Miller registers «two major reservations» about the reading habits of this man who consumed staggering numbers of books: «Fosdick read too lightly in twentieth - century imaginative literature, and too frequently he rifled meretricious stuff for homiletical purposes.

And I see God working in this period of the twentieth century in a way that men in some strange way are responding.

Besides being the age of science, the twentieth century has also been the age of man.

Yet this broadly cultured and deeply pious man suffered through such a turbulent pontificate that, when he died in August 1978, many wondered aloud whether anyone could do the job under late - twentieth - century circumstances.

We should begin with one of the most important works of Catholic theology written in the twentieth century, Henri de Lubac's Catholicism: Christ and the Common Destiny of Man.

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.

Although, at times, voices have been raised to suggest the withering away of religion as man has come of age», the closing years of the twentieth century have seen an increase of religious extremism and conflict.

While the church's treatment of these men is inexcusable, it is equally unfair of us from our vantage point in the twentieth century to declare how things should have been done.

We were men of the twentieth century, carried along (unless we struggled heroically) by very powerful psychological currents: We tended, therefore, to follow the contingent trend of the moment as though it were an absolute; we over-dramatized the apparent novelty of our condition; we indulged a kind of collective Oedipus complex, resenting and rejecting whatever smacked of the past.

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.

The books concerned were Augustine's on The Trinity, on God as threefold, and on The City of God, written in the early years of the fifth century when the city of man, notably Rome, was looking to be shaky, texts still of great interest to historians and theologians in the twentieth century.

Fearing a drift into oppressive «technocracy,» Houston pleaded with his audience to «far more seriously turn our minds, our scholarship, our practical concerns, to know how future man can be defended against the impersonal forces, the manipulations and other pressures of the complexities of life in these closing decades of the twentieth century.»

Well, if Mannix set the twentieth - century pattern for Catholic prelates Down Under, George Pell will be regarded by historians as the man who set the pattern for the twenty - first century.

Written with the help of a friend and Yale historian Timothy Snyder, the book is a dialogue between the two men on the story Judt hoped to tell in his planned book — the intellectual and cultural history of the Twentieth Century.

Rosefielde also notes that «while it is fashionable to mitigate the Red Holocaust by observing that capitalism killed millions of colonials in the twentieth century, primarily through man - made famines, no inventory of such felonious negligent homicides comes close to the Red Holocaust total.»