Sentences Generator
And
Your saved sentences

No sentences have been saved yet

"confutation" Definitions
  1. the act or process of confuting : REFUTATION
  2. something (such as an argument or statement) that confutes

43 Sentences With "confutation"

How to use confutation in a sentence? Find typical usage patterns (collocations)/phrases/context for "confutation" and check conjugation/comparative form for "confutation". Mastering all the usages of "confutation" from sentence examples published by news publications.

Arch posturing remains, in the museum's interpretation of Sontag, a glorious confutation of our ugly, old, male oppressor.
To confute a philosopher out of his own mouth is, perhaps, the most effective form of confutation.
Bennet's next book was Devotions, viz. Confessions, Petitions, Intercessions, and Thanksgivings, for every day in the week, and also before, at, and after the Sacrament, with Occasional Prayers for all Persons whatsoever. In 1705 Bennet also published A Confutation of Quakerism.A Confutation of Quakerism, or a plain Proof of the Falsehood of what the principal Quakers (especially Mr. R. Barclay in his ‘Apology’ and other works) do teach concerning the Necessity of immediate Revelation in order to a saving Christian Faith.
Dadin de Hauteserre's principal work was De fictionibus iuris (published 1659 and 1679). His confutation of Charles Fevret's De abusu, in which he defended the church, was published in 1778 at the earliest. He died in Toulouse.
In 1531, a year after More's father died, William Tyndale published An Answer unto Sir Thomas More's Dialogue in response to More's Dialogue Concerning Heresies. More responded with a half million words: the Confutation of Tyndale's Answer. The Confutation is an imaginary dialogue between More and Tyndale, with More addressing each of Tyndale's criticisms of Catholic rites and doctrines. More, who valued structure, tradition and order in society as safeguards against tyranny and error, vehemently believed that Lutheranism and the Protestant Reformation in general were dangerous, not only to the Catholic faith but to the stability of society as a whole.
The Apology of the Augsburg Confession was written by Philipp Melanchthon during and after the 1530 Diet of Augsburg as a response to the Pontifical Confutation of the Augsburg Confession, Charles V's commissioned official Roman Catholic response to the Lutheran Augsburg Confession of June 25, 1530. It was intended to be a defense of the Augsburg Confession and a refutation of the Confutation. It was signed as a confession of faith by leading Lutheran magnates and clergy at the meeting of the Smalcald League in February, 1537,The Book of Concord: The Confessions of the Evangelical Lutheran Church, Theodore G. Tappert, trans. and ed.
He served in the Spanish army. In 1621 he published his Catholic History of Ireland, a work not always reliable, but valuable for the Irish wars of the author's own day. He also wrote a Life of St. Patrick, a confutation of Gerald of Wales and a reply to James Usher's attack on his History.
Samuel Butler, 1907) Although Zygris was only a village, it had its own bishopThomas Forrester, Causa Episcopatus Hierarchici Lucifuga: Or, A Confutation of J.S's Vindication of the (pretended) Principles of the Cyprianic Age. (heirs and successors of Andrew Anderson, 1706) page 91 from an early date.Thomas C. Oden, Early Libyan Christianity: Uncovering a North African Tradition, (InterVarsity Press, 2011). page 228.
An illustration of the first 21 articles by Wenceslas Hollar. The Augsburg Confession became the primary confessional document for the Lutheran movement, even without the contribution of Martin Luther. Following the public reading of the Augsburg Confession in June 1530, the expected response by Charles V and the Vatican representatives at the Diet of Augsburg was not immediately forthcoming. Following debate between the court of Charles V and the Vatican representatives, the official response known as the Pontifical Confutation of the Augsburg Confession was produced to the Diet, though the document was so poorly prepared that the document was never published for widespread distribution, nor presented to the Lutherans at the Diet. In September, Charles V declared the response to be sufficient and gave the Lutheran princes until 15 April 1531 to respond to the demands of the Confutation.
More importantly, as scholar Mitzi Myers argues, "Wollstonecraft is virtually alone among those who answered Burke in eschewing a narrowly political approach for a wide-ranging critique of the foundation of the Reflections."Myers, 119. Wollstonecraft makes a primarily moral argument; her "polemic is not a confutation of Burke's political theories, but an exposure of the cruel inequities which those theories presuppose."Myers, 129.
In 1695, Hebrew verses by Bennet on the death of Queen Mary were printed in the university collection. His first major publication was An Answer to the Dissenters Plea for Separation, or an Abridgment of the London Cases (1699, 5th edition 1711). In 1701 appeared A Confutation of Popery in three parts. In 1702 he followed up his Answer by A Discourse of Schism.A Discourse of Schism, shewing, 1.
In response, Philipp Melancthon wrote a lengthy and sustained argument both supporting the Augsburg Confession and refuting the arguments made in the Confutation. This document became known as the Apology of the Augsburg Confession and was soon translated into German and was widely distributed and read throughout Germany. The Lutheran princes at the diet concurrently agreed to a military alliance in the event of action by Charles V known as the Schmalkaldic League.
As a scholar, Jablonski brought out a Hebrew edition of the Old Testament, and translated Bentley's A Confutation of Atheism into Latin (1696). He had some share in founding the Brandenburgische Societät der Wissenschaften. Between 1700 and 1731 he became secretary of the Academy and vice president in 1710, 1715, 1719, 1723, 1727, 1729, 1731 and 1733. Between 1710 and 1731 Jablonski was director of the Philology and Oriental Studies at the Academy.
Gregory died in 1459 in Rome. He was honoured as saint and wonder- worker by the Roman Catholic Church. He wrote two dissertations about the confutation of the works of the anti-unionist Bishop Mark Eugenikos, and one on the provenance of the Holy Spirit. Some of his letters have been preserved, while three further theological treatises, On the unleavened bread, On the Primacy of the Pope and On the Heavenly Beatitude, remain unpublished.
1636) was dedicated to Laud and written at the command of Charles I. White treated the question doctrinally; its historical aspect was assigned to Peter Heylyn. He visited Cambridge in 1632, to consecrate the chapel of Peterhouse. His last publication was An Examination and Confutation of . . . A Briefe Answer to a late Treatise of the Sabbath-Day, 1637; this Briefe Answer was a dialogue by Richard Byfield, with title The Lord's Day is the Sabbath Day (1636).
Döring is said to be the author of the Confutation primatus Papae, written (1443) anonymously and without title. Name and title were added when the article was edited in 1550 by Matthias Flacius Illyricus. It is in part an extract from the Defensor pacis of Marsilius of Padua (printed in Goldast, Monarchia, I, 557 sqq.). Other works attributed to Döring are Defensorium postillae Nicolai Lyrani, against the Spanish bishop, Paul of Burgos, since 1481 frequently printed with the Postillae; Liber perplexorum Ecclesiae (lost); continuation (1420 to 1464) of the Chronicle of Dietrich Engelhus.
Riccoldo's best known work of this kind was his book Against the Laws of the Saracens, written in Baghdad, which has in previous centuries been very popular among Christians as a polemical source against Islam, and has been often edited (first published in Seville, 1500, under the title Confutatio Alcorani or "Confutation of the Koran"). This work was translated into German by Martin Luther in 1542 as Verlegung des Alcoran. There are translations into English by Thomas C. Pfotenhauer (Islam in the Crucible: Can It Pass the Test?, Lutheran News, Inc.
Title page, An Answere unto the Confutation of John Nichols his Recantation, in all pointes of any weight conteyned in the same especially in the matters of doctrine, of purgatorie, images, the Popes honor, and the question of the church, by Dudley Fenner, printed by John Wolfe, London, 1583 Dudley Fenner (c. 15581587) was an English puritan divine. He helped popularise Ramist logic in the English language. Fenner was also one of the first theologians to use the term "covenant of works" to describe God's relationship with Adam in the Book of Genesis.
In 1688, King published Reflections upon Mons Varillas's History of Heresy, written with Edward Hannes, a confutation of Antoine Varillas's account of John Wycliffe. He had already made some translations from the French language, and written some humorous and satirical pieces and in 1694, Molesworth published his Account of Denmark, in which he treated the Danes and their monarch with great contempt. This book offended Prince George of Denmark, the consort of Queen Anne; and the Danish Minister protested. In 1699, he published A Journey to London, after the method of Dr Martin Lister, who had published A Journey to Paris.
Confutatio Augustana and Confessio Augustana presented to Charles V in 1530 The Confutatio Augustana was the Roman Catholic refutation (confutation) of the Augsburg Confession, often referred to in the theological literature as simply the Confutatio. On 25 June 1530 the Protestant Imperial States of the realm met at the Diet of Augsburg, and presented Charles V with the Augsburg Confession, largely the work of Philipp Melanchthon setting out the doctrines and practices of the church in the Protestant principalities. The emperor commissioned the papal theologians to prepare a response. An initial version of the Confutatio was rejected by the emperor, as excessively polemic and verbose.
In the aftermath, he preached a sermon at Paul's Cross ascribing the destruction to the wrath of God and warning of worse to follow. The sermon provoked an angry response from a Catholic apologist alleging the cause was abandoning the old faith and blasphemy. Pilkington was rattled and responded with a "Confutation of an Addition" (1563), an uncompromising onslaught on the Catholic church. In early 1562, James Pilkington was in London where, in a sermon, he denounced a man from his native Lancashire known as Elias, who had claimed to have foresight and was famous during the reign of Queen Mary, to whom he is reputed to have spoken at Greenwich.
There appeared, probably at Antwerp, without date, Chorus alternatim canentium, a satire in verse on the controversy between Haddon and Osório, attached to a caricature in which Haddon, Bucer, and Pietro Martire Vermigli are represented as dogs drawing a car on which Osório is seated in triumph. According to Edward Nares, English Jesuits at Leuven sought to deter Haddon from proceeding with his second confutation of Osório, by intimidation; Nares claimed wrongly that Haddon died in Flanders, and that this had raised suspicions of foul play. Similar claims are in the biography of John Foxe published in the 1840s by George Townsend (1788–1857).
The Prayer was highly controversial, owing to its questioning of some of the tenets of the Roman Catholic Church. Thomas More (1478-1535) was probably referring to the Prayer, when he attacked the "Ploughmans Prayour" in his preface to his Confutation of Tyndale's Answer (published in 1532 by More's nephew, William Rastell). In 1546, the Prayer was among the books banned by name in England, according to Robert Steele, along with all the works of John Frith, William Tyndale, John Wycliffe, John Bale, Robert Barnes, Miles Coverdale, and others.Robert Steele: "Notes on English Books Printed Abroad, 1525-1548", Transactions of the Bibliographic Society 11 (1911): 189-236.
Robertson presented a copy to the University of Glasgow, and received from the senatus the degree of D.D. (21 January 1768). Philip Skelton, after criticising the 'Attempt' from an evangelical point of view in his Observations, offered Robertson a provision for life under his own roof, or a separate income at his option; the offer was declined, but an intimate correspondence was maintained till Robertson's death. The Attempt was also answered in a Confutation (Dublin, 1769, 2 vols.) by Smyth Loftus. John Disney assigned to him Eleutheria, 1768, a poem dedicated to Catharine Macaulay, and stated that in 1767–8 he contributed to the Monthly Review.
Astrology was less reliable than other kinds of divination, and only stupid people would rely on it. He asked whether an astrologer could draw up a horoscope for the eggs in a bird's nest?Andrew Hadfield, The Oxford Handbook of English Prose 1500-1640 (2013) This attack led to Christopher Heydon's A Defence of Judicial Astrology (1603), a ponderous work which claimed that Chamber had misunderstood those he relied on, while plagiarizing from them. Chamber responded with A confutation of astrological demonology, or, The divell's schole (1604), which exists only in a manuscript now at the Bodleian Library and may never have been published.
The following account of Ishoʿ bar Nun's patriarchate is given by Bar Hebraeus: > Timothy was succeeded by Ishoʿ bar Nun of Beth Gabbare, a village in the > region of Nineveh. He had resided for thirty-eight years in the monastery of > Deir Saʿid near Mosul, and was very well versed in doctrine. He wrote a > confutation of the writings of the catholicus Timothy and criticised > everything he did, calling him Tolemathy, that is, injurious to God. After > the death of Timothy, Gabriel bar Bokhtishoʿ and Mikha'il, the physicians of > the caliph al-Ma'mun, supported this Ishoʿ bar Nun, and the bishops followed > their lead and consecrated him at Seleucia in the year 205 of the Arabs [AD > 820].
Theophilus Lindsey resulted in the publication of A scriptural confutation of the arguments against the one Godhead of the Father, Son, and Holy Ghost produced by the Rev. Mr Lindsay in 1774, and An inquiry into the belief of the Christians of the first three centuries representing the one Godhead of Father, Son, and Holy Ghost, published in York in 1778. Much criticised by anti-trinitarians, his writings received approval and support of many distinguished laymen, including his friend Edmund Burke, and leading churchmen of the day who included Thomas Newton, Bishop of Bristol. His orthodox theological studies led to the award of a DCL by the University of Oxford in 1788.
Hoyles whom Bower had converted. There was a reply from Bower's side, and Douglas published a second tract, Bower and Tillemont compared (1757), in which he argued that the History of the Popes, especially the first volume, was in effect a translation of the work of Louis- Sébastien Le Nain de Tillemont. In 1757 Bower brought out three long pamphlets, and Douglas followed with A Full Confutation of all the Facts advanced in Mr. Bower's Three Defences (1757), and A Complete and Final Detection of A——d B——r (1758), with documentation from Italy, and arguing that Bower was an imposter. David Garrick, once a friend of Bower, threatened to write a farce in which Bower was to be introduced on the stage as a mock convert.
In March 1588 he was elected Headmaster of Reading School and resigned that post in April 1589. During his tenure at Reading one of his students was William Laud. Braddock's ecclesiastical appointments included being vicar of Stanstead Abbots in Hertfordshire from 1590 to 1593, where he married Elizabeth Graves in August 1593; Rector of Navenby in Lincolnshire from 1593 to 1599; and Rector of Wittersham in Kent to his death in 1607.Coates, Charles The History and Antiquities of Reading, J. Nichols and Son, London (1802) pg 335 - Google Books Today Braddock is mostly remembered for his translation into Latin of Apologia pro Ecclesia Anglicana, the confutation in six parts by John Jewel, Bishop of Salisbury against the criticisms of the Lollard dissenter Thomas Harding.
After Richard Bayfield was also executed for distributing Tyndale's Bibles, More commented that he was "well and worthely burned". Modern commentators are divided over More's religious actions as Chancellor. Some biographers, including Ackroyd, have taken a relatively tolerant view of More's campaign against Protestantism by placing his actions within the turbulent religious climate of the time and the threat of deadly catastrophes such as the German Peasants' Revolt, which More blamed on Luther, (Online citation here) (CTA=Confutation of Tyndale's Answer) as did many others, such as Erasmus. Others have been more critical, such as Richard Marius, an American scholar of the Reformation, believing that such persecutions were a betrayal of More's earlier humanist convictions, including More's zealous and well-documented advocacy of extermination for Protestants.
Thomas More was a 17th-century weaver and lay theologian who lived near Wisbech. He is known for his 1646 book The Universality of God’s Free Grace in Christ to Mankind, in which he advocated universal redemption. More's work produced a flurry of responses, including A refutation of the loose opinions, and licentious Tenets wherewith those Lay-preachers which wander up and down the kingdom, labour to seduce the simple People. Or, an examination and confutation of the erroneous doctrines of Thomas More, late a weaver in Wells near Wisbich, in his book (The universality of Gods free grace in Christ to mankind) by Thomas Whitfield (1646) and The Universalist examined and convicted, destitute of plaine Sayings of Scripture, or Evidence of Reason.
Abd Al-Rahman Ali wrote and contributed in compiling several of the League’s literature, some of which were as follows: # A True Vision on the Unity Issue (1987) # The Reality and the Alternative (1987): A Confutation of the Outlook of Garallah Omer (1989) # Struggle Facts and Attitudes # The Party of Truth and Originality # Yemen! Where to? # The Rotes and The solution, which was presented at the London Conference in September 1995; the conference, initiated and sponsored by the University of London, was attended by several political leaders of the Yemeni Opposition # A Perspective for Uniting the Efforts of the Yemeni Opposition # Path of the People and a Charismatic Leader (1980), a book on one of the most prominent founders of the National Movement, Assayed Mohammad Ali Aljifri.
In his will he left various items of furniture to his successor in lieu of dilapidations but this was unacceptable to the next bishop, Richard Barnes, who took action against James Pilkington's executors regarding the state of some of the episcopal residences. Before becoming bishop he contributed to the Book of Common Prayer of 1559 and the Thirty-Nine Articles. He contributed to Book of Homilies, and published commentaries on the prophets Haggai (1560) and Obadiah (1562), "A Confutation of an Addition, with an Apologye written and cast in the Streets of West Chester against the causes of burning Paules Churche", 1563. His last published work was not printed until after his death, the book titled, "A Godlie exposition upon certaine chapters of Nehemiah" was printed at Cambridge by Thomas Thomas in 1585.
No 7015 is understood in this context as indicating the confutation of Christian proclaimants by way of disputative engagement in light of the Quran (). The hadith has also been exteriorly linked with Ludgate in London, the westernmost point where Paul of Tarsus—widely believed by Muslims to be the principal corrupter of Jesus’ original teachings—is thought to have preached according to the Sonnini Manuscript of the Acts of the Apostles and other ecclesiastical works predating its discovery. Upon his arrival in London in 1924, Ghulam Ahmad's son and second Successor, Mirza Bashir-ud-Din Mahmud proceeded directly to this site and led a lengthy prayer outside the entrance of St Paul's Cathedral before laying the foundation for a mosque in London.Shahid, Dost Mohammad, Tarikh e Ahmadiyyat vol IV. p446.
There is evidence that, at various points in the Middle Ages, he was confused with the British Saint Alban, who died at Verulamium (now St Albans, Hertfordshire, England) around the year 300; later sources claim that both Albans had been killed by beheading, and both are always depicted with their head in their hands, and their feast days are 21 June and 22 June, respectively. English Catholic hagiographer Alban Butler observed in 1759 that early modern scholars Thomas More (Confutation of Tyndale's Answer, 1532) and Thierry Ruinart (Historia persecutionis vandalicae, 1694) still equated or mixed up both Albans, while noting that Rabanus (c. 845) had distinguished them. It's also possible that some elements of Alban of Mainz's life got mixed up with those of Alban/Albin of Rome/Cologne (beheaded; feast: 22 June), Alban of Silenen (beheaded), Albinus of Angers (c.
Shortly after his return to New York from Canada, Bourne united with the Reformed (Dutch) Classis of New York, of which he continued a member until his death. His first pastoral charge in New York was in Provost-street, (now Franklin,) afterward at Huston and Forsyth Streets, and subsequently at West Farms, but most of his time was devoted to the controversy against Popism and slavery. He edited and had republished many of the controversial works of the sixteenth and following centuries. Among others William Fulke's Confutation of the Rheims Bible; Richard Baxter's Key for Catholics or Jesuit Juggling; Scipio DeRicci's Female Convents; the Secreta Monita of the Jesuits; Taxatio Papalis; History of the Waldenses; Conyers Middleton's Letter from Rome; Martin Luther On the Galatians; John Davenant on Colossians; Archibald Bower's History of the Popes; and other works.
Concerning the Whitby's position in respect of the Roman Catholic Church, he published the 1674 pamphlet A discourse concerning the idolatry of the Church of Rome, which was followed by A treatise in confutation of the Latin service practised and, by the order of the Trent Council, continued in the Church of Rome, with the book and a digital version. and also by The fallibility of the Roman Church : demonstrated from the manifest error of the 2d Nicene & Trent councils : which assert that the veneration and honorary worship of images is a tradition primitive and apostolical (London, 1687)., with original manuscript and microfilm. At least from 1699 until 1702, Whitby was also a close friend and an epistolary correspondent of John Locke (1632 – 28 October 1704), which a short time before was returned from Netherlands to the Lady Masham's country house in Essex.
In 1564, he published "An answere to Maister Juelles Challenge", Jewel having undertaken to conform to the Catholic Church if any Catholic writer could prove that any of the Church Fathers of six centuries taught any of twenty-seven articles he selected. Jewel replied first in a sermon (which Harding answered in a broadsheet "To Maister John Jeuell", printed at Antwerp in 1565) and then in a book. Against the latter Harding wrote "A Rejoindre to M. Jewel's Replie" (Antwerp, 1566) and "A Rejoindre to M. Jewel's Replie against the Sacrifice of the Mass" (Louvain, 1567). Meanwhile, he had become engaged in a second controversy with the same author, and, in his confutation of a book entitled an "Apologie of the Church of England" (Antwerp, 1565), he attacked an anonymous work, the authorship of which Jewel admitted in his "Defence of the Apologie of the Churche of Englande".
A more formidable antagonist than Cole now entered the lists in the person of Thomas Harding, an Oxford contemporary whom Jewel had deprived of his prebend in Salisbury Cathedral for recusancy. He published an elaborate and bitter Answer in 1564, to which Jewel issued a "Reply" in 1565. Harding followed with a Confutation, and Jewel with a Defence of the Apology in 1566 and 1567; the combatants ranged over the whole field of the Anglo-Roman controversy, and Jewel's theology was officially enjoined upon the Church by Archbishop Bancroft in the reign of James I. Latterly Jewel had been confronted with criticism from a different quarter. The arguments that had weaned him from the Puritan Zwinglian worldviews did not satisfy his some English nonconformists, and Jewel had to refuse admission to a benefice to his friend Lawrence Humphrey, who would not wear a surplice.
417 To clarify this point, it may be noticed that the special cases in question are also precisely those where J. B. Clark's old model of aggregate marginal productivity holds strictly true, leading to equality between the equilibrium levels of the real wage rate and labour's aggregate marginal product, a hypothesis regarded as disproved by all sides during the Cambridge capital controversy. One would thus have a "pure" state of capitalist society where Marx's exploitation theory and its main supposed confutation were both true. Like Clark's contention about the "fairness" of marginal-productivity wages, so Marx's basic argument--from the "substance" of value to the concept of exploitation--is claimed to be a set of non-analytical and non-empirical propositions. That is why, being non-falsifiable, both theories may be found to apply to the same formal and/or empirical object, though they are supposed to negate each other.
Marx simply does not run into this problem because his analysis does not rely on an aggregation of physical quantities that receive a return based on their contribution as "factors" of production. The fact that marginal productivity in its aggregate form is "a hypothesis regarded as disproved by all sides during the Cambridge capital controversy" has nothing to do with the validity of the special cases of Marx, and thus we would not "have a "pure" state of capitalist society where Marx's exploitation theory and its main supposed confutation (Clark) were both true", as is concluded from this view, because the "correctness" or "incorrectness" of Clark's aggregate marginal productivity scheme in this case flows not from special case assumptions but from the fact that he is aggregating physical units of capital; i.e., Clark's argument would still not hold true even with the assumed special cases. To further clarify this point, consider the following.
In 787 AD, the Seventh Ecumenical Council of the Church, (also known as the Second Council of Nicea) honored Gregory of Nyssa: > Let us then, consider who were the venerable doctors and indomitable > champions of the Church [including] Gregory Primate of Nyssa, who all have > called the father of fathers.The Seventh General Council, the Second of > Nicaea, Held A.D. 787, in which the Worship of Images was Established: With > Copious Notes from the "Caroline Books", Compiled by Order of Charlemagne > for Its Confutation, Council of Nicea, Translated by Mendham, John, > Published by John. W.E. Painter, 1850, page 382 Henry Fairfield Osborn wrote in his work on the history of evolutionary thought, From the Greeks to Darwin (1894): > Among the Christian Fathers the movement towards a partly naturalistic > interpretation of the order of Creation was made by Gregory of Nyssa in the > fourth century, and was completed by Augustine in the fourth and fifth > centuries. ...[Gregory] taught that Creation was potential.
He was abounding in polemic against widely divergent schools of philosophy, of a style aphoristic, often quaintly humorous, and sparkling with flashes of genius, but frequently such in form and tenor as to prove little palatable to the reader, Günther's writings contain only sporadic fragments of his thought. In all his scientific work, Günther aimed at the intellectual confutation of the Pantheism of modern philosophy, especially in its most seductive form, the Hegelian, by originating such a system of Christian philosophy as would better serve this purpose than the Scholastic system which he rejected, and would demonstrate clearly, even from the standpoint of natural reason, the truth of positive Christianity. As against this Pantheism, he seeks a speculative basis for Christian "Creationism" in the twofold dualism of God and the world, and within the world of spirit and nature; he furthermore strives to demonstrate scientifically that the fundamental teachings of the Christian Faith, and even the mysteries of the Trinity and the Incarnation, at least in their raison d'être if not in their form, are necessary truths in the mere light of reason. He would thus change faith into knowledge.

No results under this filter, show 43 sentences.

Copyright © 2024 RandomSentenceGen.com All rights reserved.