Sentences with phrase «twentieth century modern»

1997 Joan Mitchell & John Chamberlain: A Juxtaposition, Cheim & Read, New York (November 19, 1997 — January 10, 1998) The Nature of Looking: Twentieth Century Modern Painting, Colorado Springs Fine Art Center, Colorado Springs (September 27 — November 30) Maîtres du Tondo, Galerie Claude Lemand, Paris (May 22 — June 28) Women and Abstract Expressionism: Painting and Sculpture, 1945 — 59, Sidney Mishkin Gallery, Baruch College, CUNY, New York (March 20 — April 18).

Appearing at biennials in Sharjah and Istanbul within a period of months, Zeid fit smoothly into an exhibition format where it is now de rigeur to feature twentieth century moderns alongside the living artists that provide the raw material for the biennial machine.

Not exact matches

Combining with Disney are 21st Century Fox's critically acclaimed film production businesses, including Twentieth Century Fox, Fox Searchlight Pictures and Fox 2000, which together offer diverse and compelling storytelling businesses and are the homes of Avatar, X-Men, Fantastic Four and Deadpool, as well as The Grand Budapest Hotel, Hidden Figures, Gone Girl, The Shape of Water and The Martian — and its storied television creative units, Twentieth Century Fox Television, FX Productions and Fox21, which have brought The Americans, This Is Us, Modern Family, The Simpsons and so many more hit TV series to viewers across the globe.

In its classic usage in the early twentieth century, modernism meant an approach that gave modern historical assumptions authority over church doctrine.

In the twentieth century, death - of - God theologies presumed that modern science and philosophy make traditional concepts of God untenable.

Martyrs and Martyrologies edited by Diana Wood Blackwell, 497 pages, $ 64.95 The story of Christian martyrs of the twentieth century is yet to be told, and one of the merits of this collection of learned essays, consisting of papers read at the Summer 1992 and Winter 1993 meetings of the Ecclesiastical History Society, is that they not only deal with early, medieval, and early - modern martyrs (and ideas about martyrdom), but include several original essays on latter - day martyrs.

Ralph Adams Cram» the twentieth - century church builder, neo-medieval social critic, spinner of ghost stories, and modern knight - errant» is ready to take on a whole new century.

Truth and Method is «one of the great philosophical works of the twentieth century» because it leads us where the modern mind» «which as a matter of fact is in a hopeless impasse,» notes Gadamer» will not go, resists going with every thought, yet absolutely needs to go.

The Architecture of Ralph Adams Cram and His Office by Ethan Anthony W.W. Norton, 176 pages, $ 60 Ralph Adams Cram» the twentieth - century church builder, neo-medieval social critic, spinner of ghost stories, and modern knight - errant» is ready to take on a whole new century.

Paul Johnson's magisterial Modern Times, published in 1983, only seemed to confirm our worst fears about the meaning of the twentieth century.

For more recent theological debate, H. R. Mackintosh's Types of Modern Theology (Nisbet, 1937), and J. M. Creed, The Divinity of Jesus Christ (Cambridge University Press, 1938), both reprinted by Collins / Fontana, are useful, and also John Macquarrie's Twentieth Century Religious Thought (SCM Press, 1963).

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.»

During much of the twentieth century, Christians and much of Christian theologies was caught between the two sterile choices of literalism (in harder or softer forms) or reductionism — either defending the factual accuracy and uniqueness of the Bible, or reducing the Bible to what makes sense within the modern world - view.

In the modern missionary movement up to the early twentieth century, religio - territorial was undisputedly the defining boundary which Christian missionaries were understood to cross.

The real target, it turns out, was not a humanist conspiracy of the late twentieth century, but one of the fundamental principles of modern political life.

Yet it is one of the great losses of just war thinking — and of modern societies — that from the middle of the seventeenth century through the middle of the twentieth, creative religious efforts to think through the meaning and implications of this tradition have ranged from occasional to notably lacking.

Whether Israel is exiled by Babylon or a modern people displaced, whether Rachel or a twentieth - century mother mourns for her children they need the same assurance that «your work shall be rewarded....

The history of modern theology that they taught was basically the history of German nineteenth - and twentieth - century theology.

That separation is a modern, twentieth - century idea.

The great theologian and preacher Friedrich Schleiermacher (1768 - 1834), who has been called the father of modern Protestant theology, did so at the beginning of the nineteenth century, but was subject to strong criticism in the twentieth century by Karl Barth, whose emphasis on the objective revelation of God in Jesus Christ has dominated much theological thinking in the twentieth century.

No apology is made for including him in the «Makers of the Modern Theological Mind» series, since he did some of the most vigorous theological thinking of the twentieth century.

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

This situation is witnessed to by the fact that the only metaphysical issue where there is a virtual consensus among mainstream twentieth century Catholic thinkers, apart from the reality of human subjectivity mentioned above, is the claim that the discoveries of modern science should not have a significant influence upon metaphysics.

Levering is also correct to suggest that a similar reaction to modern natural - law doctrines, if somewhat less prickly than the Protestant version, was more than a little influential in twentieth - century Catholic theology.

The scale of the killing — the sheer number of bodies piled up by it — was much larger in the twentieth century, but that probably has more to do with modern weaponry than with Nietzschean irrationalism.

But he never asks what social, economic, political and ideological forces were at work in the creation of the modern scientific world view, any more than he looks at the role of those forces in the eighteenth century celebration of it, the romantic reaction against it, or the nineteenth and twentieth century codification of positive science.

The major distinctive contributions of Mordecai M. Kaplan (1881 - 1983) to twentieth - century religious thought is his creative synthesis of modern Jewish nationalism with spiritual naturalism, religious humanism, and process theology.

Among the major distinctive contributions of Mordecai M. Kaplan (1881 - 1983) to twentieth - century religious thought is his creative synthesis of modern Jewish nationalism with spiritual naturalism, religious humanism, and process theology.

Twentieth century Protestant theology will discover such an atheism in every philosophical theology, but this is clearly a reaction to a uniquely modern philosophy, and a modern philosophy which is implicitly if not explicitly an apocalyptic philosophy, and is so in its very calling forth of a new totality.

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.

Most Orthodox thinkers operating in a modern framework — a tradition stretching from Samson Raphael Hirsch in the early nineteenth century to David Hartman in the late twentieth century — have engaged in one form or another of cognitive bargaining.

In drawing up the «schemata» that would be discussed by the council fathers, they aimed at raising to the level of permanently binding Catholic doctrine the broad rejection of modern developments in biblical scholarship and theology that had been the norm in Rome since the modernist crisis at the beginning of the twentieth century.

The essays gathered in The Twilight of the Intellectuals, most of which were first published in the New Criterion, constitute a mordant retrospective on what Julien Benda early in the twentieth century called la trahison des clercs — the treason committed by modern intellectuals (who were mostly middle - class writers, scholars, and artists) against the principles and institutions that had nurtured them.

Isaac Newton the Newtonian Revolution Anglican William Harvey Circulation of the Blood Anglican Charles Darwin Evolution Anglican; Unitarian Christiaan Huygens the Wave Theory of Light Calvinist Leonard Euler Eighteenth - Century Mathematics Calvinist Alexander Fleming Penicillin Catholic Andreas Vesalius the New Anatomy Catholic Antoine Laurent Lavoisier the Revolution in Chemistry Catholic Enrico Fermi Atomic Physics Catholic Erwin Schrodinger Wave Mechanics Catholic Galileo Galilei the New Science Catholic Louis Pasteur the Germ Theory of Disease Catholic Marcello Malpighi Microscopic Anatomy Catholic Marie Curie Radioactivity Catholic Gregor Mendel the Laws of Inheritance Catholic (Augustinian monk) Nicolaus Copernicus the Heliocentric Universe Catholic (priest) Carl Linnaeus the Binomial Nomenclature Christianity Anton van Leeuwenhoek the Simple Microscope Dutch Reformed Albert Einstein Twentieth - Century Science Jewish Claude Levi - Strauss Structural Anthropology Jewish Edward Teller the Bomb Jewish Franz Boas Modern Anthropology Jewish Hans Bethe the Energy of the Sun Jewish J. Robert Oppenheimer the Atomic Era Jewish Jonas Salk Vaccination Jewish Karl Landsteiner the Blood Groups Jewish Lynn Margulis Symbiosis Theory Jewish Murray Gell - Mann the Eightfold Way Jewish Paul Ehrlich Chemotherapy Jewish Richard Feynman Quantum Electrodynamics Jewish Sheldon Glashow the Discovery of Charm Jewish William Herschel the Discovery of the Heavens Jewish John von Neumann the Modern Computer Jewish Catholic Max Born Quantum Mechanics Jewish Lutheran Neils Bohr the Atom Jewish Lutheran Carl Gauss (Karl Friedrich Gauss) Mathematical Genius Lutheran Johannes Kepler Motion of the Planets Lutheran Linus Pauling Twentieth - Century Chemistry Lutheran Tycho Brahe the New Astronomy Lutheran Werner Heisenberg Quantum Theory Lutheran James Clerk Maxwell the Electromagnetic Field Presbyterian; Anglican; Baptist Max Planck the Quanta Protestant Arthur Eddington Modern Astronomy Quaker John Dalton the Theory of the Atom Quaker Theodosius Dobzhansky the Modern Synthesis Russian Orthodox Trofim Lysenko Soviet Genetics Russian Orthodox Michael Faraday the Classical Field Theory Sandemanian

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.»

In the second part, «Unanticipated Consequences of Emancipation,» Wisse sketches» through the lens of the Jewish experience» the crisis of modern liberalism in the late nineteenth and early twentieth centuries.

The Hippocratic Oath, administered in its modern translations to nearly all medical school graduates since the ancient Greeks, has virtually disappeared from medicine in the late twentieth century.

As scholar Georg Bassmann (in German Art of the Twentieth Century) persuasively contends, had Hitler and Goebbels looked favorably on modern art, their support of it could have provided Nazism a bridge to the «liberal educated middle class.»

A key task, then, which twentieth - century Catholic theology largely ignored, is to show the fundamental compatibility of the modern natural sciences with a deeper philosophy of nature and a metaphysics of the human person, one religious in orientation.

De Lubac's thesis is that Catholicism alone is capable of fulfilling our tormenting desire for the universal, the desire that breaks the heart of an unstable and uncertain modern West, which in the twentieth century wished to see itself as achieving a non-religious universality based on reason, without resort to religious traditions or appeals to revelation.

Somewhere in the book, I admit, a clever conceit lies buried: that behind so many of the deranged conspiracy theories that arose during a particularly volatile period in modern European history, and that in countless ways contributed to the horrors of the first half of the twentieth century, lurks a single malevolent figure» cruel, cynical, a little psychotic, a liar who delights in the destruction his lies cause.

I remember having a great many discussions with colleagues around the country in the course of preparing The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century.

Still, his insistence that politics is not therapy, his resolute refusal to deny the reality of conflicts among social goods, and his insistence that utopian politics inevitably become coercive politics (and, in the modern world, extraordinarily brutal coercive politics) were all important ideas to defend, in Europe and America, against the coercive utopians of the twentieth century.

A review of the revivalist tradition in America, however, reveals the similarities of modern television preachers and the earlier manifestations of revivalist preaching during the nineteenth and early twentieth centuries.

Augustine's reflections may be more illuminative of the common subject than the later ideas of Thomas Aquinas; Luther may answer more questions of the modern student about his puzzling situation in guilt and anxiety before God than Schleiermacher; Bernard of Clairvaux may clarify the meaning of the love of God and neighbor more than a twentieth - century theologian.

Christians in affluent countries in the twentieth century have grown used to such a fast pace of life and to such constant changes in the material environment that we tend to think that our problems are unique, that the past is worthless as a source of wisdom for modern times, and that our ancestors in the faith have little in common with us.

Based in Waukegan, Ill, with roots in popcorn making that date back to the early twentieth century, this mother - daughter - owned company is shaking the modern popcorn world with innovative flavors.

Modern hydroponics began with Julius von Sachs and W. Knop at the University of Wurtzburg between 1850 and 1900; and commercial hydroponics in the twentieth century was extensively researched at the University of California by Dr W. F. Gedricke.

He has published numerous articles on contemporary democratic theory, Florentine political and constitutional thought, and twentieth - century German legal, political and social theory in scholarly journals, including the Modern Law Review, the American Political Science Review and Political Theory.

The beginning of the modern period in the pursuit of radical human enhancement and longevity can be traced to fin - de - siècle / early twentieth - century scientific and technological optimism and therapeutic activism.