Sentences with phrase «which historical study»

A lead essay by Katherine Brinson probes the artist's roving, research - based process in which historical study, fortuitous encounters and personal relationships are woven into psychologically potent tableaux.

Not exact matches

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.

Since young adults perceive evangelical Christianity to be... «unconcerned with social justice», it's a shame that more evangelical churches don't know about the Just Faith program, which provides «opportunities for individuals to study and be formed by the justice tradition articulated by the Scriptures, the Church's historical witness, theological inquiry and Church social teaching» (from jusfaith.org/programs).

I should point out that biblical studies has a distinct advantage over theology when it comes to finding a place in the university, since it is a historical discipline which can and often does just as well locate elsewhere — for instances in a department of Near East studies.

The people whose interpretations of experience we are studying are not Trobiand Islanders, but Jews of the first - century Mediterranean world; to understand how they interpret their lives, we need to learn as much as possible about the properly historical realities within which they lived: the social and symbolic worlds of Roman rule, Hellenistic culture, and a variegated Judaism.

Gavin's study is broken down into five chapters which trace Eriugena's thought from Creation, through anthropology, to the Incarnation, and to Christ's «historical presence in the Church and her actions» (p. 140).

Form critical study recognizes, and indeed emphasizes, the socio - historical context in which the text functioned in the early church.

Students agree to attend weekly for a year, during which they study either the entire Bible (Disciple I), Genesis, Exodus, Luke and Acts (II), the prophets and Paul (III), or the wisdom and historical books of the Old Testament and the Johannine literature (IV).

One of these contributions is the historical - critical method, which is applied not only to the study of the Bible, but also to the study of theology.

The Historical methodology, which provides the concepts and tools for the study of NT, has largely ignored the questions concerning the «Sacred».

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.

As being can never be studied as an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hitherto.

The Christian community has a theological maturity and an historical discernment that should not be easily surrendered and which should impinge upon all technical studies of the Scriptures.

The Scientific study of the life of Jesus is suffering from psychological «suppositionitis» which amounts to a sort of historical guesswork.

The historical value of a school where Muhammad taught Islam counts for nothing if the school becomes an idol, which happens, allegedly, as soon as it is preserved and labeled, visited by pilgrims, and studied by scholars.

By the beginning of this century a great change had taken place and James Orr prefaced his defense of the traditional position by sketching the widespread questioning and rejection of «bodily resurrection» by Christian scholars.10 In 1907 Kirsopp Lake published the first study of the resurrection, in English, which rested upon a thorough application of historical criticism to the New Testament records and he concluded that «The empty tomb is for us doctrinally indefensible and is historically insufficiently accredited.

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.

The modern study of the New Testament, which seems to have undermined the historical foundations for the traditional view, has at the same time brought to light that in any case this was not actually the way in which the first apostles understood the resurrection of Jesus.

Therefore, it is critical for Luke to impress upon his reader the importance of studying, researching, investigating, examining, and considering the historical accuracy and theological truths which Luke presents in his book.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

To answer that question, the results of historical study of Christianity can be subjected to philosophical analysis to determine the essence of Christianity, that which defines it and yields criteria by which to assess any particular teaching, institution, or practice that claims to be «Christian.»

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.

Indian music reveals much about Hinduism that is not conveyed by the written word or by reproductions of painting and sculpture; for an introduction to the music of India, Swami Prajnanananda has written Historical Development of Indian Music which, although it bristles with untranslated Sanskrit words, can be read with profit by anyone who has made enough of a study of Hinduism to be able to recognize its central concepts.

There are many recent novels in English, written by Indians, which reveal new dimensions of Indian religious life and illuminate the historical, philosophical, and religious studies of Hinduism: R. K. Narayan is one contemporary novelist whose works have excited students to further study of Hinduism and Indian culture.

Critical historical study signifies the deserved and necessary end of those «bases» of such knowledge which are no bases since they are not laid by God himself.

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.

Sources of the Self expands the historical studies in philosophy for which Taylor is best known.

In the last ten years of his life, Wach was often mistakenly thought to be in the camp of the second approach to comparative religion at Chicago, which necessitated his stating repeatedly that while the philosophy of religion applies an abstract philosophical idea of what religion is to the data of empirical, historical studies, the history of religions begins with the investigation of religious phenomena, from which, it is hoped, a pattern of «meaning» will emerge.

The second approach to comparative religion at Chicago was advocated by George Burman Foster (d. 1918), who accepted a widely held three - layered scheme: (1) a narrow history of religions — conceived to be the simple historical study of «raw» religious data, often colored by an evolutionary ideology — toward (2) «comparative religion,» which aims to classify religious data and culminates in (3) a philosophy of religion (or a theology) that provides a meaning for the comparative religion enterprise as a whole.

But the historicity of the «miracle» stories has now been severely undermined by modern Biblical study, which has shown that we have here no infallible historical records, but the testimony of Christian traditions which had been molded by two or more generations of oral transmission.

On the other hand, «emphasis on the importance of the traditional disciplines of theological study in the biblical, church - historical and systematic fields has been reinforced after a period in which their values were frequently questioned».

Perhaps a retrospective look from a greater historical perspective will show that the Niebuhr report reflects the end of a phenomenon of which William Rainey Harper's study marked the beginning: the influence on Protestant theological schooling of major themes in the «progressivist era» in American cultural history.

Nor should we neglect the historical approach in which the development in time a tradition is studied.

Departmental names won't matter much if the shift has already taken place from a scientific theology, based on the prior Catholic faith commitment of every student in the classroom (which obviously would require everyone enrolled in the course to be a committed Catholic), to a phenomenological, historical study of what others believe.

Today Protestant, Catholic and Jewish scholars are united in the historical - critical study of the Bible and the use of the comparative method, which has given us a vastly enlarged understanding of the Bible, its background and its meaning.

I have already indicated the way in which literary criticism furthers the development of approaches used in Gospel studies, while at the same time it represents a major shift in orientation away from the longstanding preoccupation with historical questions.

There have been no studies yet which draw specific comparisons between the total amount of religious programming on television in different historical periods.

Western writing on Eastern religion has had, in the course of the last hundred years, because of its substance, an influence on the development of those religions themselves that certainly deserves careful historical investigation; on the whole, because of the form in which it has mostly been cast, it has in addition been causing resentment and is beginning to elicit protest.22 Certainly anyone for whom comparative religion studies are something that might or should serve to promote mutual understanding and good relations between religious communities can not but be concerned at this contrary effect.

And this has been especially the case through the period of rationalism and the Enlightenment up to the modern day, during which we have seen the birth of critical studies and the historical - critical method.

Such books may be immediately identified by the JCD test: look in the index for the names Jaki, Crombie and Duhem, three Catholic scholars who have devoted their lives to historical studies of science and have written many magisterial books, some of which are listed below.

He assumed that the study of the teaching of Jesus `... has an independent interest of its own and a definite interest of its own and a definite task of its own, namely, that we use every resource we possess of knowledge, of historical imagination, and of religious insight to the one end of transporting ourselves back into the centre of the greatest crisis in the world's history, to look as it were through the eyes of Jesus and to see God and man, heaven and earth, life and death, as he saw them, and to find, if we may, in that vision something which will satisfy the whole man in mind and heart and will».

Partly again because very able theologians are studying and teaching in this field, partly because critical, historical scholarship is being combined with existential awareness of that human dilemma and of that divine grace with which the New Testament writings are concerned, partly for other reasons, vital interest in the meaning of the New Testament is increasing.

This phenomenon, more important for historical study than the isolated data which reflect it, is the existence of the early Church.

In the last section we come close to New Testament theology, which in our judgement is a branch of historical theology, that study of the historical manifestations of the Church's faith which lies on the borderline between church history and systematic theology.

When the Anglican patristic scholar and Church historian Trevor Jalland concluded his Bampton Lectures at Oxford in 1942 (published in 1944 as The Church and the Papacy: A Historical Study), he spoke of the Roman Church as having «in its long and remarkable history a supernatural grandeur which no mere secular institution has ever attained in equal measure,» and went on to refer to «its strange, almost mystical, faithfulness to type, its marked degree of changelessness, its steadfast clinging to tradition and to precedent.»

As we have been urging that historical understanding goes beyond literary and textual criticism in the direction of subjectivity, we have neglected the objectivity which is given our study by the existence of what we may call the phenomenon behind the phenomena.

Once every two months, Elm City teachers lead students on a two - week «expeditionary» project in which they deeply study a single subject, sometimes involving extensive time outside school visiting a farm, museum, or historical site.

Yes, there's an encyclopedia's worth of social studies and historical data (some of which might just surprise people), but there's also downright fascinating science in the form of biology and common human ancestry.

Army Corps of Engineers records at the Wilmette Historical Society studied by the Tribune indicate that sand was dredged from the harbor and dumped just to the south in 1976 and 1978 on the neighboring Baha'i lakefront property, which is specifically mentioned on hand - drawn maps of the area.