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253 Sentences With "disputations"

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

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In this capacity, he lectured on Scripture, held disputations, and preached to the staff of the university.
Definitely, it seems to me, it is not only unsuitable but truly pernicious to carry on such disputations when everybody can listen.
Tehran's disputations against NCRI allegations bereft of evidence shows the regime is worried the NSC review of the nuclear deal might be affected by the disclosures.
If you put aside the theoretical disputations, Mr. Kocherlakota said, the important question is: How far is the United States from reaching the limits of its capacity?
But amid all these disputations the central question facing anti-Trump conservatives — and not only us — can be simplified to this: Is what we're watching a tragedy or a farce?
She is the author of "Life Lessons from Hobbes" (Pan Macmillan, 2013); "Locke, Language and Early-Modern Philosophy" (Cambridge University Press, 2007); and "Disputations on the Law of Nature" (Oxford University Press, 2017).
Rather, like all "theses" in those days, they were points to be thrashed out in public disputations, in the manner of the ecclesiastical scholars of the twelfth century or, for that matter, the debate clubs of tradition-minded universities in our own time.
Altercations, disputations and dubitations of, in and about Mystic Theologie.
In practice, the hat is mostly worn on academic occasions, such as opening ceremonies, commencement, and disputations. In the disputations, the supervising professor and the opponent carry their hats but do not wear them. During disputations, the hats rest on the table with the university emblems towards the audience. A doctoral hat is personal and is usually not lent to others.
His main antagonists in public disputations were the Calvinist leader Péter Melius Juhász and Antitrinitarian Giorgio Blandrata.
Solus Decalogus Est Aeternus: Martin Luther's Complete Antinomian Theses and Disputations. Ed. and trans. Holger Sonntag. Latin and English ed.
The Tusculanae Disputationes (also Tusculanae Quaestiones; English: Tusculan Disputations) is a series of five books written by Cicero, around 45 BC,King, J., Tusculan Disputations: Introduction. Loeb Classical Library. (1927). attempting to popularise Greek philosophy in Ancient Rome, including Stoicism. It is so called as it was reportedly written at his villa in Tusculum.
The religious dissension and constant disputes which arose in consequence led to a number of Jews taking part in these disputations.
In Barcelona, Jews as well as Christians were given absolute freedom to speak their arguments how they wanted, making this unique among disputations.
Tusculan Disputations, 15th-century illuminated manuscript Cicero made use of On Passions, probably in epitome form, for his Tusculan Disputations. Most of his testimony can be found in the fourth book of the Tusculans, especially the coherent section at §11–33 and a rather muddled section at §58–81. A few extra passages can be found in Cicero's third book.
"Nine Changes" (, or "Nine Disputations", or "Nine Arguments"). Attributed to Song Yu. Chinese source: 九辯. Number of individual pieces uncertain. No separate titles.
It has been said that he was the first man to call himself a philosopher, or lover of wisdom.Cicero, Tusculan Disputations, 5.3.8–9 = Heraclides Ponticus fr.
Suspended once again, he returned to Ireland, where he recommenced his disputations against the friars. In 1401 the Pope prohibited him from preaching on the subject.
Numerous subdivisions of the same class are brought under the head of the separate passions. The definitions are those of the translation of Cicero's Tusculan Disputations by J. E. King.
Horace, CallimachusCallimachus, fragment 363 available in Loeb Edition. Cited by Cicero at the reference below. and CiceroCicero, Tusculan Disputations I, xxxix, 93. Latin text available at Link checked 2 August 2007.
Cicero, > Tusculan Disputations, v. 39. From Cicero, On the Good Life, trans. Michael > Grant. Penguin. (1971) He died in Cicero's house in 59 BC, and left his friend his entire property.
He encouraged the students to act plays. He entirely suppressed "coursing," i.e. disputations in which the rival parties "ran down opponents in arguments," and which commonly ended in blows and disturbances.
Little survives of his works, but Sphaerus had a considerable reputation among the Stoics for the accuracy of his definitions.Cicero, Tusculan Disputations, iv. 24. Diogenes LaërtiusDiogenes Laërtius, vii. 177 and AthenaeusAthenaeus, Deipnosophists, viii.
And yet it is > from the latter that nature has more cruelly demanded back the gift she had > given.Cicero, Tusculan Disputations 1.93,as cited by Rawson, Children and > Childhood in Roman Italy, p. 104.
It is with Conybeare publications of the Paulicians disputations and The Key of Truth that Conybeare based his depiction of the Paulicians as simple, godly folk who had kept an earlier Adoptionistic form of Christianity.
Cicero, Tusculan Disputations, iii. 17. He was sometimes termed the "leading Epicurean." () Cicero states that Zeno was contemptuous of other philosophers, and even called Socrates "the Attic Buffoon (scurram Atticum)."Cicero, de Natura Deorum, i. 93.
His works are chiefly reports of his disputations, such as that which appears in the Scisme Unmask't (Paris, 1658), in which the definition of a schism is discussed with two Romanist opponents John Spenser and John Lenthall.
A volume was composed, recording his Determinacio and disputations, and held in the library of the Augustinian Friary, York, though it is now lost. According to John Bale, Alnwick died in 1336 and was buried at Newcastle.
Jason Peacey, Politicians and Pamphleteers (2004), pp. 149-150 and pp. 156-7. Early in 1652 he held two disputations at the house of William Webb in Bartholomew Lane, with Peter Chamberlen the third, on the questions: '1.
He advised against religious disputations with the Gentiles and against teaching them the Torah. He endeavored to shield the grotesque midrashim from derision on the part of Christian theologians and baptized Jews by interpreting them as symbolic or hyperbolic.
Young's various disputations with Bucer and others are extant;Corpus Christi Coll. Cambr. MS. 102 others of a like nature are printed in John Foxe's Actes and Monuments. Separately published was De Schismate . . . liber unus, Louvain, 1573; republished Douay, 1603.
However, due to the botched filing of Fisher's patent at the Patent Office, he did not receive due recognition for the modern sewing machine in the legal disputations of priority with Singer, and Singer reaped the benefits of the patent.
Come > and visit me, and you will find me at peace. You want to give me something. > But give it to your fellow-citizens instead, or let the immortal gods have > it.Pseudo-Anacharsis, Epistle 5, quoted in Cicero, Tusculan Disputations, v.
Anjou byIsrael Lévi, Jewish Encyclopedia. 1906 ed. Two years after the 1240 disputation of Paris, twenty-four wagons piled with hand- written Talmudic manuscripts were burned in the streets. Other disputations occurred in Spain, followed by accusations against the Talmud.
His body was buried there on 22 August and on 24 August a Memorial Mass was celebrated. By this time he had produced more than sixty philological-theological disputations. His professorship was taken on by one of his most brilliant students, .
The conversations are however very one-sided—the anonymous friend of each dialogue acts merely to supply the topic for the day and to provide smooth transitions within the topic. Cicero heavily relied on Crantor's "On Grief" (, ) in his Tusculan Disputations.Marcus Tullius Cicero and Margaret Graver Cicero on the Emotions: Tusculan Disputations 3 and 4 2009 p188 Cicero also made great use of it while writing his celebrated Consolatio on the death of his daughter, Tullia. Several extracts from "On Grief" are preserved in Pseudo-Plutarch's treatise on Consolation addressed to Apollonius, which has many parallels with Tusculan Disputations.
He spoke at least 5 languages fluently (Swedish, Latin, English, German, French) and had special permission to buy foreign literature deemed blasphemous by the Swedish church in order to study it. Wallerius actively participated in over 200 disputations both of his own works and by others where he often rhetorically attacked those who showed a too much enlightened view on science and theology.The Quantifying Spirit in the 18th Century p. 42 When Emanuel Swedenborg was asked after the death of Nils Wallerius in 1764 what he thought the professor was doing in heaven he replied "He still goes about and holds disputations".
In what appears to be an attempt to counteract the growing fear of Aristotelian thought, Thomas conducted a series of disputations between 1270 and 1272: De virtutibus in communi (On Virtues in General), De virtutibus cardinalibus (On Cardinal Virtues), De spe (On Hope).
His approach made for deep differences with Johannes Vorst and Johannes Olearius He also conducted in a long running "literary disputation" with Johann Erhard Kapp and Siegmund Friedrich Dresig. Alongside university disputations and presentations involving matters of dogma, Georgi contributed chronicles and historical works.
His daughter had recently died and in mourning Cicero devoted himself to philosophical studies. The Tusculan Disputations consist of five books, each on a particular theme: On the contempt of death; On pain; On grief; On emotional disturbances; and whether Virtue alone is sufficient for a happy life.
During his confinement there he held several disputations with Presbyterian divines. Threatened with the torture of the boot, he was liberated by the intercession, it was thought, of the French ambassador Antoine Coiffier-Ruzé, marquis d'Effiat, who chose him for his confessor. He died in London 24 September 1624.
2.60 Examples of this wit are his sayings: :"The miser did not possess wealth, but was possessed by it." :"Impiety was the companion of credulity, [and] avarice the metropolis of vice." :"Good slaves are really free, and bad freemen really slaves." One saying is preserved by Cicero:Cicero, Tusculan Disputations, iii.
Nymphidianus () of Smyrna, was a Neoplatonist and sophist who lived in the time of the emperor Julian (c. 360 AD). He was the brother of Maximus. Julian, who was greatly attached to Maximus, made Nymphidianus his interpreter and Greek secretary, though he was more fit to write declamations and disputations than letters.
As a political economist he defended the lawfulness of putting out capital at interestHeiko Oberman, "Masters of the Reformation", [Cambridge University Press, 1991], pp. 129 and successfully argued his view at disputations at Augsburg (1514) and Bologna (1515), where he also disputed about predestination. These triumphs were repeated at Vienna in 1516.
He was ordained priest, and also had a professorship in physics. In 1757 he was consecrated Bishop of Turku. In 1775 he was elected Archbishop of Uppsala by the cathedral chapter and settled in Uppsala. He became highly engaged in the matters of the Uppsala University and published many disputations, speeches and dissertations.
48 The first Christian censorship of the Talmud happened in the year 521.Reverend James Parkes, The Conflict of the Church and the Synagogue, p.392 However, far better documented censorship began during the disputations of the Middle Ages. Catholic authorities accused the Talmud of containing blasphemous references to Jesus and his mother, Mary.
See for example Michalski, xi. Here Michalski refers to this rejection of religious imagery within Calvinism as "iconophobia". See also Gäbler, 72, 76–77 and Potter, 130–31 regarding the religious disputations in Zürich (1523) concerning (among other things) the removal of statues of saints and other icons. Participants included Leo Jud and Huldrych Zwingli.
Criticism of Judaism refers to criticism of Jewish religious doctrines, texts, laws, and practices. Early criticism originated in inter-faith polemics between Christianity and Judaism. Important disputations in the Middle Ages gave rise to widely publicized criticisms. Modern criticisms also reflect the inter-branch Jewish schisms between Orthodox Judaism, Conservative Judaism, and Reform Judaism.
The conventions, disputations and publications generated by the AOJS reveal a vibrant interaction between Torah and science, halacha and modernity and Judaism and secularism. Elmer L. Offenbacher, “The Association of Orthodox Jewish Scientists (AOJS) The First Two Decades (1947–1967).” BDD, Bekhol Derakhekha Daehu: Journal of Torah and Scholarship, 15, Sept. 2004, pp. 5–36.
Gracia has explored the work of Francisco Suárez, focusing on his metaphysics as well as the issues of individuation and good and evil. He has also translated Suárez's Disputations V, X, and XI and published commentaries and editions of these. He has also studied Ramon Llull's work on metaphysics and individuation and written on José Ortega y Gasset.
However, Apollodorus says that because of Endymion's "surpassing beauty, the Moon fell in love with him, and Zeus allowed him to choose what he would, and he chose to sleep for ever, remaining deathless and ageless".Apollodorus, 1.7.5. Cicero seems to make Selene responsible for Endymion's sleep, so that "she might kiss him while sleeping".Cicero, Tusculan Disputations 1.38.
Even then the censorship system would remain in force. As a result of these disputations many manuscript editions had references to Jesus removed or changed, and subsequent manuscripts sometimes omitted the passages entirely. Few copies would survive. In the 20th century, new editions began restoring the censored material, such as in the 1935 English Soncino edition.
This carried with it the right to a room at the college and regular salary. While continuing his studies, he taught Greek and philosophy, lectured on the New Testament and moderated daily disputations at the university. However, a call to ministry intruded upon his academic career. In August 1727, after completing his master's degree, Wesley returned to Epworth.
' He preached against them, but declined 'to make a chappell into a cockpit' by wrangling discussions. He held, however, two open-air disputations with quakers; in the first, on Christmas Day 1654, he had 'to deale with ramblers and railers;' the second, in 1655, on Knutsford Heath, was with Richard Hubberthorn, whose sobriety of judgment he commends.
Naphtali Hirz engaged in disputations with Christian scholars, and he made comments on the pronunciation of German language. He is especially important for his accounts of Jewish customs and ceremonies. Rabbi Hirtz's father was a descendant of Rashi of Troyes (possible explanation for the name Treves). His commentary on siddur is said to have been used by the Arizal.
Miriam Griffin, "Philosophy, Politics, and Politicians at Rome," in Philosophia togata: Essays on Philosophy and Roman Society (Oxford: Clarendon Press, 1989), passim, including citations from Cicero. Cicero praised Publius Crassus for his character and speaking ability The Peripatetics and Academics, according to Cicero, provided the best oratorical training;Cicero, De oratore 3.57f.; Brutus 119ff.; Tusculan Disputations 2.9.
Appayya studied the Hindu scriptures under his Guru, Rama Kavi. He completed the fourteen Vidyas while he was quite young. Dikshitar travelled widely, entering into philosophical disputations and controversies in many centers of learning. He had the rare good fortune of being revered and patronized in his own life-time by kings of Vellore, Tanjore, Vijayanagara and Venkatagiri.
Newton was well-versed in both classics and modern languages. He believed in disputations, and insisted on English composition, but not on poetry, except in the case of the pupils ‘having a genius’ for it. There are frequent sneers in the ‘Terræ Filius’ of Nicholas Amhurst and the pamphlets of the period at his economical system of living.
Cicero uses Chrysippus' On Passions as a major source for the fourth book of his Tusculan Disputations. Some passages in his third book are also drawn from the same source. Cicero may well have used an epitome made by a later Stoic rather than the full text. He provides extra details not mentioned by Galen, and is comparatively unbiased.
Apart from the introduction (§1–10) and the conclusion (§82–4), Tusculan Disputations Book 4 can be divided into three parts, two of which are derived from Chrysippus' On Passions. The other part is a critique of the Peripatetic theory of moderate emotions at §34–57. Although Stoic, this central section is drawn from some other source.
Cicero's Tusculan Disputations Book 3 is focused on the alleviation of distress rather than the passions generally. Cicero draws on many Stoic themes, some of which may be derived from Chrysippus. This includes a medical analogy (§1), and passions as forms of madness (§7–13). However, only a few passages can be directly attributed to On Passions.
A disputation between Jewish and Christian scholars (1483) In the scholastic system of education of the Middle Ages, disputations (in Latin: disputationes, singular: disputatio) offered a formalized method of debate designed to uncover and establish truths in theology and in sciences. Fixed rules governed the process: they demanded dependence on traditional written authorities and the thorough understanding of each argument on each side.
Pink was the author of Quaestiones Selectiores in Logica, Ethica, Physica, Metaphysica inter authores celebriores repertae, (1680), published by John Lamphire. It was a selection of extracts on scholastic philosophy, up to Francisco Suárez. The material was still current for use in Oxford disputations of the period.Andrew Pyle (editor), Dictionary of Seventeenth Century British Philosophers (2000), article on Pincke, Robert, pp. 659.
Literary disputations between the two sects were common, especially in the court of King Deva Raya II. Acute rivalry led to "organised processions" in honour of the classics written by poets of the respective sects.Sastri (1955), p. 363 With the exception of the best-known writers from these faiths, many authors produced lesser quality writings with a sectarian and propagandist bent.
Kramer was intensely writing and preaching until his death in Bohemia in 1505. He was asked by Nuremberg council to provide expert consultation on the procedure of witch trial in 1491. His prestige was not fading. In 1495 he was summoned by the Master General of the Order, Joaquin de Torres, O.P. to Venice and gave very popular public lectures and disputations.
Leerssen, J. (1982–1983). "Archbishop Ussher and Gaelic culture", Studia Hibernica xxii–xxiii: 50–58. Ussher certainly preferred to be a scholar when he could be. He engaged in extensive disputations with Roman Catholic theologians, and even as a student he challenged a Jesuit relative, Henry Fitzsimon (Ussher's mother was Catholic), to dispute publicly the identification of the Pope with the Antichrist.
Dialogue as a genre in the Middle East and Asia dates back to ancient works, such as Sumerian disputations preserved in copies from the late third millennium BC,G. J., and H. L. J. Vanstiphout. 1991. Dispute Poems and Dialogues in the Ancient and Mediaeval Near East: Forms and Types of Literary Debates in Semitic and Related Literatures. Leuven: Department Oriëntalistiek.
59, citing Cicero, Tusculan Disputations 5.73. Floral wreaths and garlands "mark the wearers as celebrants and likely serve as an expression of the beauty and brevity of life itself."Karen K. Hersch, The Roman Wedding: Ritual and Meaning in Antiquity (Cambridge University Press, 2010), p. 91. Roses and violets were the most popular flowers at Rome for wreaths, which were sometimes given as gifts.
He witnessed with other ministers disputations in 1614 and 1615 between Jan Geesteran and Conrad Vorstius. At the time of his exile he was minister at Amersfoort, where he had moved in 1617. He participated in the Synod of Dort, where he complained during the 46th and 54th sessions of the injustice of the Remonstrants not being allowed to present their own views.Robert Wallace, Antitrinitarian Biography vol.
In Punjab, the Arya Samaj was opposed by the Ahmadiyya movement which provided the Samaj one of its most aggressive opponents from among the various Muslim groups and whose founder Mirza Ghulam Ahmad was extensively involved in theological disputations with Samaj leaders, most notably with Pandit Lekh Ram. It was also opposed by the Sikh dominated Singh Sabha, the forerunner of the Akali Dal.
Like St. Paul he carried in his body the "stigmata" of Christ, having been scourged for his zeal against the last-named heretics. At Milan he was a great stay of the Catholic party in the time of St. Ambrose's Arian predecessor. At Rome he held both private and public disputations with heretics, and converted many. His wanderings ceased when he was made Bishop of Brescia.
Having participated in one of these public disputations, Albo must have become conscious of the embarrassment which the Maimonidean position could not but occasion to the defenders of Judaism. In his scheme, therefore, the Messiah is eliminated as an integral part of Jewish faith. In its stead he lays stress upon the doctrine of divine justice. The title of his book indicates his method at the outset.
Macarthur sailed on the Neptune in the Second Fleet, the 'worst ship in the worst of Australian fleets'. Before the Neptune had even departed the British Isles, Macarthur became involved in disputations with various personnel, including fighting a duel with Captain Gilbert, the Master of the Neptune. The cramped and squalid accommodation provided for his wife and infant son on board the Neptune provoked further disputes.
Seven "debate" topics are known from the Sumerian literature, falling in the category of 'disputations'; some examples are: the Debate between Winter and Summer; the Debate between bird and fish; the Tree and the Reed; and The Dispute between Silver and Copper. These topics came some centuries after writing was established in Sumerian Mesopotamia. The debates are philosophical and address humanity's place in the world.
His disputations prior to his becoming a Franciscan cover over 1,600 pages in their modern edition. His disputed questions after 1236 remain unpublished. Alexander was also one of the first scholastics to participate in the Quodlibetal, a university event in which a master had to respond to any question posed by any student or master over a period of three days. Alexander's Quodlibetal questions also remain unedited.
Seven "debate" topics are known from the Sumerian literature, falling in the category of 'disputations'; some examples are: the debate between sheep and grain; the debate between bird and fish; the tree and the reed; and the dispute between silver and copper, etc. These topics came some centuries after writing was established in Sumerian Mesopotamia. The debates are philosophical and address humanity's place in the world.
His first publication, "Ars epistolandi" (1486), and a poem in praise of the university and city of Leipzig (1488) are of little importance. In 1493 Wimpina claimed in the "Tractatus de erroribus philosophorum" that Aristotle was wrong in various propositions which disagreed with dogma. As rector he delivered several orations that show wide reading. He also wrote a series of treatises and held disputations against Luther's doctrine.
In these disputations King James himself and William Laud took a leading part. These controversies were afterwards printed and discussed by Percy and John Floyd on the Catholic side, and by Laud, Francis White, John White, Daniel Featley, and Anthony Wotton on the Protestant.W. B. Patterson, King James VI and I and the Reunion of Christendom (1997), pp. 342-5, for a full account.
In his publications, he noted corruption in the ecclesiastical hierarchy, promoted clerical marriage, and attacked the use of images in places of worship. In 1523 the Reformation events themselves headlong into the city of Zürich. After disputations in the town hall, the churches were cleared and most of the sculptures of saints were stored in the Wasserkirche. In the adjacent Dominican convent, the city council gave permission to repeal the monasteries.
Latin was the language of the university, used for all texts, lectures, disputations and examinations. Professors lectured on the books of Aristotle for logic, natural philosophy, and metaphysics; while Hippocrates, Galen, and Avicenna were used for medicine. Outside of these commonalities, great differences separated north and south, primarily in subject matter. Italian universities focused on law and medicine, while the northern universities focused on the arts and theology.
Slonim supported the Russian Provisional Government and its "defensist" policies against the Left Esers, with public disputations against Vladimir Karelin and Maria Spiridonova.Aucouturier & Slonim (1977), pp. 424–428. See also White, p. 25 According to Slonim, he was one of the youths left in charge of party work: the more senior Esers were either in government or consumed by work in the Soviet of Workers' and Soldiers' Deputies.
Cicero, Tusculan Disputations, i. 16 His writings were extant in the Hellenistic period, although only fragments have survived to the present day. His works were written in prose rather than verse and he has been said to have been the first to have communicated or conveyed philosophical musings in this form. Tradition maintains that Pherecydes lived in two caves in the northern part of the island of Syros.
At the same time, he also supervised the disputations in the field of medicine. In 1591 he became physician of the city council of Rothenburg and, one year later, became the superintendent of schools. This position led to conflict with the rector of schools causing Libavius to move to Coburg in 1605. In 1606 he was offered and accepted the position of headmaster of the reestablished Casimirianum Gymnasium in Coburg.
Basire returned to England towards the end of 1661 by way of Hamburg and Hull. In the archives of the chapter of Alba Iulia is a list of his goods and manuscripts (including lectures, disputations, and itineraria), which were to be sent after him. A similar list, in Basire's handwriting, endorsed "Bona relicta in Transylvania anno 1660", is among the Hunter MSS. in the Durham Dean and Chapter Library.
The principal source for the On Passions is the polemical commentary by Galen in his On the Doctrines of Hippocrates and Plato which contains most of the surviving quotations. The other main source is Cicero's Tusculan Disputations Book IV which contains a discussion of the Stoic passions which is derived from Chrysippus. A small amount of supplementary information is provided by writers such as Diogenes Laërtius, Stobaeus, Calcidius, and Origen.
61–65; Ovid, Ars Amatoria, iii.83; Lucian, Dialogi deorum, 19, where Endymion is discussed by Aphrodite and Selene; Cicero, Tusculan Disputations i.38.92. There is confusion over Endymion's correct identity, as some sources suppose that he was, or was related to, the prince of Elis, and others suggest he was a shepherd from Caria. There is a later suggestion that he was an astronomer: Pliny the ElderPliny's Naturalis Historia Book II.IV.43.
For the next thirty years he published a succession of disputations on a range of ethical topics. On 12 April 1692 he was appointed Visiting Professor in Philosophy at Jena. On 8 January 1695 he was appointed full Professor of Poetry and on 14 September 1698 he received the teaching chair in Logic. After receiving a licentiate in Laws on 23 October 1699,on 18 February 1700 he received his Doctorate of laws.
Disputation between Jewish and Christian scholars. Johann von Armssheim, 1483. Woodcut The Disputation of Tortosa was one of the famous ordered disputations between Christians and Jews of the Middle Ages, held in the years 1413–1414 in the city of Tortosa, Catalonia, Crown of Aragon (part of modern-day Spain). According to the Jewish Encyclopedia it was not a free and authentic debate, but was an attempt by Christians to force conversion on the Jews.
Synopsis purioris theologiae disputationibus quinquaginta duabus comprehensa (1625) with his colleagues Johannes Polyander, André Rivet and Anthony Thysius attempted to settle the Leiden view on controversial issues as a united front. Further, the Leiden Synopsis was intended to provide a Dutch Reformed orthodoxy,Kathryn Murphy, Richard Todd, "A man very well studyed": new contexts for Thomas Browne (2008), p. 38; Google Books. providing a manual of 880 pages covering 52 disputations, a resource for apologetics.
A gladiator who was refused missio was despatched by his opponent. To die well, a gladiator should never ask for mercy, nor cry out.. Futrell is citing Cicero's Tuscullan Disputations, 2.17. A "good death" redeemed the gladiator from the dishonourable weakness and passivity of defeat, and provided a noble example to those who watched:. > For death, when it stands near us, gives even to inexperienced men the > courage not to seek to avoid the inevitable.
Pistorius turned from Lutheranism to Calvinism; through his influence the Margrave Ernst Friedrich of Baden-Durlach made the same change. As time went on, however, Pistorius became dissatisfied with Calvinism also. In 1584 he became a privy councillor of Margrave James III of Baden-Hochberg at Emmendingen; after further investigation he entered the Catholic Church in 1588. At his request the Margrave James brought about the religious disputations of Baden, 1589, and Emmendingen, 1590.
Roman Neo-Attic stele depicting a warrior in a muscle cuirass, idealizing the male form without nudity (1st century BC) The poet Ennius (ca. 239–169 BC) declared that "exposing naked bodies among citizens is the beginning of public disgrace (flagitium)," a sentiment echoed by Cicero that again links the self-containment of the body with citizenship.Flagiti principium est nudare inter civis corpora: Ennius, as quoted by Cicero, Tusculan Disputations 4.33.70Williams, pp.
Newton's Hertford was a relatively spartan college, having received no real endowment. Meals were simple and cheap, and the principal insisted on eating the same as everyone else. Students were expected to work hard, and, where Newton found the university's education lacking, he supplemented it with disputations within the college. Newton allowed gentlemen-commoners to matriculate at the college, but they paid double fees for the same accommodation and food as the others.
Eruvin 63a; Halevy, "Dorot ha-Rishonim," ii. 543-544 Wherever he lived he was recognized as a teacher and judge, and was called upon to render independent decisions.Eruvin 40a; Gittin 73a Ravina was on friendly terms with Rav Nachman bar Yitzchak,Gittin 32b; Horayot 9a and was a colleague of Rav Aha b. Rava, with whom he had many disputations on legal questions, Ravina being inclined to lenience and Aha to stringency.
Despite the fact that Tom Wills had helped referee the Melbourne Grammar v Scotch College game in 1858, Field Umpires did not become a regular feature of the game until 1872. Under Rule 11 the captains were usually responsible for adjudicating on infringements and disputations. Rule 12 does make provision for the appointment of two Umpires but these are really only goal umpires. Of course, rules continued (and still continue) to evolve.
Amsterdam: Noord- Hollandse Uitgeversmaatschappij; Robin Buning (2010). "An Unknown Letter From Henricus Reneri to Constantijn Huygens on the Thermometer and the Camera Obscura" In Lias 37:1, p. 99. What survives are an inaugural address, several disputations which were presided by him, and a correspondence of more than sixty letters with leading scholars, philosophers, theologians, diplomats and poets from the Republic and abroad, such as André Rivet, Constantijn Huygens, Pierre Gassendi and Pieter Corneliszoon Hooft.
During his time as a monk, Basyng studied logic, philosophy and theology, and was granted the degree of Bachelor of Theology by University of Oxford on 1 June 1526.A. B. Emden, ed. A Biographical Register of the University of Oxford, A. D. 1501–1540 (Oxford, U.K.: 1974) p. 31. Over the next three years, Basyng participated in four public disputations on theology, and received his licence to preach in January 1529.
Among the participants on the Jewish side were Profiat Duran and Yosef Albo as well as other rabbinic scholars such as Moshe ben Abbas, and Astruc ha-Levi. Each one was a representative of a different community. Vincent Ferrer, later canonised, was an important participant on the Christian side. As a followup of the disputations, in May 1415, a papal bull forbade the study of the Talmud and inflicted all kinds of degradation upon the Jews.
He was born in Solingen, and educated in the Aristotelian tradition in Köln, Moers and Bremen, then in Groningen, where he discovered what came to be called the reformed variation of Aristotelianism. He gave his first disputations in Groningen under the supervision of Tobias Andreae. His first treatise in metaphysics was written in those student years: Elementa philosophiae sive Ontosophia (1647). Travelling in France and England, he came to study the Cartesian philosophy under Johannes de Raey at Leiden.
Makowski was born in Lobzenica, Poland. After visiting various universities (1607 in Danzig, 1610 in Marburg, 1611 in Heidelberg) and as the tutor of young Polish nobles, holding disputations with Jesuits and Socinians, Maccovius entered the University of Franeker in the Netherlands, in 1613. There he became privat- docent in 1614 and professor of theology in 1615. In later years, the fame of Maccovius attracted many students to Franeker, where he spent the rest of his life.
Over a period of fifteen years at the request of Pope Damasus, he made a translation from the Hebrew into Latin that eventually superseded the preceding Latin translations and became known as the Vulgate. In the Council of Trent, it was declared authoritative "in public lectures, disputations, sermons and expositions".Jimmy Akin, "Is the Vulgate the Catholic Church’s Official Bible?" in National Catholic RegisterThe Oxford Dictionary of the Christian Church. Oxford University Press; 2005. . Vulgate. p. 1722–1723.
An important piece of teaching material in support of his lectures was Martini's "Institutionum Logicarum lihri VII". Alongside his regular lectures he conducted frequent disputations. His sheer competence as an author of text books on Logic and Metaphysics gave the necessary impetus for his decision to produce systematically what amounted to an ongoing series designed to replace the existing traditional and Melanchthonian texts. Martini was the right man in the right place at the right time.
This placed the Catholics in a disadvantageous position. This was particularly the case in Switzerland, where Zwingli and his lieutenants organized a number of one-sided debates under the presidency of town councils already won over to Protestantism. Such were the disputations of Zurich, 1523, of Swiss Baden, 1526, and of Berne, 1528. In all of these the result was the abolition of Catholic worship and in their opinion the desecration of churches and religious institutions.
Marcus Tullius Cicero and Margaret Graver Cicero on the Emotions: Tusculan Disputations 3 and 4 2009 p188 The Stoic philosopher Panaetius called it a "golden" work, which deserved to be learnt by heart word for word.Cicero, Acad, ii. 44. Cicero also made great use of it while writing his celebrated Consolatio on the death of his daughter, Tullia. Several extracts from it are preserved in Pseudo-Plutarch's treatise on Consolation addressed to Apollonius, which has come down to us.
Although the degree of Bachelor of Civil Law was still awarded, the "disputations" which led to such an award were an empty formality.Aston, T. H. (ed.), The History of the University of Oxford, Volume VII, Part 2 (Oxford, 1984) p. 395 online at books.google.com (accessed 23 February 2008) One of Phillimore's eighteenth century predecessors, Robert Vansittart, a noted antiquarian and rake, was appointed Regius Professor in 1767 and held the chair until his death in 1789.
Law at Pembroke College online at pmb.ox.ac.uk (accessed 23 February 2008) Under statutes of 1549, the Regius Professor of Civil Law was to lecture four times a week between the hours of eight and nine in the morning on the Pandects, on the Code, or on the ecclesiastical laws of England. The requirement to give four lectures a week was repeated in the statutes of 1564 and of 1576. The professor was also to moderate at disputations in law.
He organized the school modelled on the Roman Republic in such a way that the whole ordinary discipline was in the hands of the boys themselves. Every month a consul, twelve senators and two censors were chosen from the pupils, and over all Trotzendorff ruled as dictator perpetuus. One hour a day was spent in going over the lessons of the previous day. The lessons were repeatedly recalled by examinations, which were conducted on the plan of academical disputations.
It was a period of intense internal conflicts in south Kerala and mid-Kerala when Marthanda Varma was enthroned in 1729 in Travancore (Venad). He had to confront the opposition of chieftains besides the disputations of right of succession among the members of the royal family. Because of internal conflicts he could not, initially, rule over the kingdom. The king, who spent his life in hiding or in the open met at different times face to face with death.
In his first year of office, he had to intervene in the dispute raging in Jesus College as to the election of a Principal. In defiance of the fellows, he installed Francis Mansell, the nominee of Lord Pembroke, then chancellor, and expelled most of the dissentients. It was as Regius Professor of Divinity that Prideaux came most into contact with actual politics. For 26 years, he had to preside at theological disputations, in which the unorthodox found supporters.
He was also an adept in the Cabala, though at times his critical spirit came in conflict with its doctrines. On his travels he visited Turkey, Egypt, Palestine, Damascus, and Kaffa in the Crimea. In Jerusalem he had many disputations with the Karaites, to which his commentary on the Pentateuch refers with evident pride, as having vindicated the cause of rabbinical theology. While in Rome he was admitted to the presence of Pope Martin V, who was surrounded by his cardinals.
On 6 May Cheke delivered the King's statute before the University Senate. Colleges were visited, complaints were heard, investigated and acted upon; two disputations (20 and 25 June) were held in the Philosophy Schools upon the question of the Real Presence in the Sacrament. Their business concluded, the congress broke up on 8 July.J. Lamb, A Collection of Letters, Statutes and Other Documents Illustrative of the History of the University of Cambridge (John W. Parker, London 1838), pp. 109-20.
In 1575 he supplicated for the degree of BD, but proceeded no further until 1580, when he performed all the exercises for the degrees of B.D. and DD, making the pretensions of the Pope the subject of his disputations. He was licensed as D.D. in 1581. In 1582, he filled the office of Vice-Chancellor of Oxford University. In 1581 he was holding, with his wardenship, the prebend of Henstridge in Wells Cathedral, and in 1589 the third prebend in Canterbury Cathedral.
However, they no longer practice their original religion since they converted to Roman Catholicism. After Bulgaria's liberation from Ottoman rule in 1878, a number of Banat Bulgarians resettled in the northern part of Bulgaria. In Russia, after the war of 1828–29, Paulician communities could still be found in the part of Armenia occupied by the Russians. Documents of their professions of faith and disputations with the Gregorian bishop about 1837 (Key of Truth, xxiii–xxviii) were later published by Frederick Cornwallis Conybeare.
He was the son of Theophantus. In early life he was a disciple of Heraclides, Alexinus, and Menedemus, and afterwards of Zeno, who appears to have induced him to adopt Stoicism. At a later time he was afflicted with terrible eye pain,; Cicero, Tusculan Disputations, ii. 25 which caused him to abandon Stoic philosophy, and to join the Cyrenaics, whose doctrine, that hedonism and the absence of pain was the highest good, had more charms for him than the austere ethics of Stoicism.
In December 1595 he went to Basel and Geneva, where he attended Lectures by Theodore Beza. It was also here where his disputations De sacramentis (Basel, 1595) and De causis salutis (1595) gained him the offer of a position as teacher (with the approval of Beza and Johann Jakob Grynaeus). Instead, he went to Burgsteinfurt in 1596, in the County of Bentheim. There, thanks to a recommendation from Beza and David Pareus, he taught at Graf von Bentheim's Hohe Schule for fifteen years.
In 1490 he received his Doctorate in Theology, though he never made any original contribution to Theology. He just was not interested in this abstract speculation. Indeed, in the disputations that he is recorded as having carried out, with other University Doctors, he always comes off second best. He was more interested in the practical means of salvation—in his terms, a return to poverty and complete self-denial—and these he preached, in a Flemish accent, but in powerful French.
Báñez asked what the consequences would have been if the Father had given command not only as to the substance of the act of death, but also as to its circumstances. Prudentius responded that in that case there remained neither liberty nor merit. Luis de León, an Augustinian, sided with Prudentius and presently the discussion was taken up by the masters in attendance and carried to the kindred subjects of predestination and justification. Other formal disputations ensued, and strong feeling was manifested.
Cicero, De finibus 3.75. Others may have objected less to a war with Parthia than to the attempt of the triumvirate to amass power by waging it. Despite objections and a host of bad omens,For omens and curses against Crassus's departure, see article on Gaius Ateius Capito. Marcus Crassus set sail from Brundisium in November 55 BC. The notoriously wealthy Marcus Crassus was around sixty and hearing- impairedCicero, Tusculan Disputations 4.40 (= 116), as cited by Rawson, "Crassorum funera," p. 541.
This treatise concerned unsolvable problems and the logical rules of disputations. However, the second of these was published with an elegy De immatura magistri nostri Davidis Cranston Scoti morte [On the premature death of our master David Cranston the Scot], indicating Cranston had died during the treatise's publication. Thus, Cranston died between 7 and 14 August 1512, a premature death while he was only in his early to mid-thirties. Cranston had apparently suffered poor health through his course in theology.
Gymnasia were typically large structures containing spaces for each type of exercise as well as a stadium, palaestra, baths, outer porticos for practice in bad weather, and covered porticos where philosophers and other "men of letters" gave public lectures and held disputations. Most Athenian gymnasia were located in suburban areas due to the large amount of level space required for construction. Additionally, these areas tended to be cooler and closer to a good water supply than similar areas in central Athens.
There are also remnants of Boda who maintain Pagan Sasak beliefs and could be representative of an original Sasak culture, undiluted by later Islamic innovations. Many influences of animist belief prevail within the Sasak people, most of whom believe in the existence of spirits or ghosts. They regard both food and prayer as indispensable whenever they seek to communicate with spirits, including the dead and ritualistic traditional practices endure. Traditional magic is practised to ward off evil and illness and to seek solutions to disputations and antipathy.
In 1582, he had another Inquisitional run-in, following three disputations held on the subject of the merits of Christ and human predestination, but was not this time imprisoned. He was absolved two years later, in 1584. Fray Luis's first published Spanish and Latin works emerged in 1580, some having been begun in prison; most of his works were printed during this decade. Between 1583 and 1585 he published the three books of his celebrated treatise, The Names of Christ, which he had written in prison.
In the "History of the Council of Nicæa" attributed to Gelasius of Cyzicus there are a number of imaginary disputations between Fathers of the Council and philosophers in the pay of Arius. In one of these disputes where Macarius is spokesman for the bishops he defends the Descent into Hell. This, in view of the question whether the Descent into Hell was found in the Jerusalem Creed, is notable, especially as in other respects Macarius's language is made conformable to that Creed.cf Hahn, "Symbole", 133.
His father was a well-known Protestant minister, Johann Pistorius the Elder (died 1583 at Nidda). From 1541 he was superintendent or chief minister of Nidda, and took part in several religious disputations between Catholics and Protestants. Pistorius the Younger studied theology, law, and medicine at Marburg and Wittenberg 1559-67. He received the degree of Doctor of Medicine, and in 1575 was appointed court physician to the Margrave Karl II of Baden- Durlach, who frequently sought his advice in political and theological matters.
The reversion to the Roman communion of his old friend Crotus led to his mordant Responsio amici (1532, anon.) to the Apologia (1531) of Crotus. He took his part in the theological disputations of the time, at Marburg (1529), the Concordia at Wittenberg (1536), the Convention at Schmalkalden (1537), and the discussions at Hagenau and Worms (1540). His tractate (1542) against the permission of bigamy in the case of Philip of Hesse was not allowed to be printed (the manuscript is in the University of Heidelberg library).
But the growing influence of the Church gradually crowded them out of this advantageous position. At first, the attempt was made to win them to Christianity through writings and religious disputations; and when these attempts failed they were ever more and more restricted in the exercise of their civil rights. Soon they were obliged to live in separate quarters of the cities and to wear humiliating badges on their clothing. Thereby they were made a prey to the scorn and hatred of their fellow citizens.
The Zhengzitong () was a 17th-century Chinese dictionary. The Ming dynasty scholar Zhang Zilie (張自烈; Chang Tzu-lieh) originally published it in 1627 as a supplement to the 1615 Zihui dictionary of Chinese characters, and called it the Zihui bian (字彙辯; "Zihui Disputations"). The Qing dynasty author Liao Wenying (廖文英; Liao Wen-ying) bought Zhang's manuscript, renamed it Zhengzitong, and published it under his own name in 1671. The received edition Zhengzitong has over 33,000 headwords in 12 fascicles (卷).
In the convent, Savonarola took the vow of obedience proper to his order, and after a year was ordained to the priesthood. He studied Scripture, logic, Aristotelian philosophy and Thomistic theology in the Dominican studium, practised preaching to his fellow friars, and engaged in disputations. He then matriculated in the theological faculty to prepare for an advanced degree. Even as he continued to write devotional works and to deepen his spiritual life, he was openly critical of what he perceived as the decline in convent austerity.
In 1263 at the Disputation of Barcelona, Nahmanides expressed the Jewish viewpoint of Isaiah 53 and other matters regarding Christian belief about Jesus's role in Hebrew Scripture. The disputation was awarded in his favor by James I of Aragon, and as a result the Dominican Order compelled him to flee from Spain for the remainder of his life. Passages of Talmud were also censored. In a number of other disputations, debate about this passage resulted in forced conversions, deportations, and the burning of Jewish religious texts.
Elorza as SEV president speaking (on balcony) In the mid-1920s SEV was increasingly torn by differences between the Gipuzkoan and the Biscay disputations; while Elorza approached the dictator with proposals related to bilingualism, Basque university and municipal autonomy, his chief Biscay opponent Lequerica kept denouncing him as representative of “una tendencia contra el sentimiento españolista del País [Vascongado]”. Eventually in 1924 the Biscay board withdrew its representatives from SEV and curtailed links to the organization, with the immediate result of ending financial subsidies.
The work contains frequent allusion to ancient fable, the events of Greek and Roman history, and the memorable sayings of heroes and sages. Cicero references also the ancient Latin poets and quotes from their works. The Tusculan Disputations is the locus classicus of the legend of the Sword of Damocles,Book 5, 62 as well as of the sole mention of cultura animi as an agricultural metaphor for human culture. Cicero also mentions disapprovingly Amafinius, one of the first Latin writers on philosophy in Rome.
A.) in 1788.Country News.. The Times (London, England), Monday, 17 March 1788; p. 3. He was a moderator from 1789 to 1791 which entailed him presiding over oral examinations which were then necessary for the B.A. to be awarded. As a moderator Lax was responsible for the introduction of "very high flown compliments, and at the same time extending the disputations to double the usual length, which was around one hour and ten minutes" which "sent a ripple through tradition" according to Greg Dening.
Godwin rapidly became a popular preacher. Elizabeth 1st was so pleased with his 'good parts' and 'goodly person' that in 1565 she appointed his one of her Lent preachers. In June 1565 he was appointed Dean of Christ Church, Oxford, and proceeded B.D. and D.D.. When Elizabeth visited Oxford in 1565, Godwin was one of the four divines appointed to hold theological disputations before her. The winter after her visit Elizabeth promoted Godwin to Dean of Canterbury a post he held for 17 years (1567-1584).
Adams 2002 p. 231 He would not condone the overthrow of the existing church model because of "trifles", he said.Adams 2002 p. 231 "I am not, I thank God, fantastically persuaded in religion but ... do find it soundly and godly set forth in this universal Church of England."Wilson 1981 p. 205 Accordingly, he tried to smooth things out and, among other moves, initiated several disputations between the more radical elements of the Church and the episcopal side so that they "might make reconcilement".
In 1263 at the Disputation of Barcelona, Nahmanides expressed the Jewish viewpoint of Isaiah 53 and other matters regarding Christian belief about Jesus's role in Hebrew Scripture. The disputation was awarded in his favor by James I of Aragon, and as a result the Dominican Order compelled him to flee from Spain for the remainder of his life. Passages of Talmud were also censored. In a number of other disputations, debate about this passage resulted in forced conversions, deportations, and the burning of Jewish religious texts.
Little is known of Alnwick's early years. He certainly originated from Northumberland, and a 'Martinus' is recorded in several disputations at Oxford University at the end of the 13th-century, possibly Alnwick. The first definite record of Alnwick was in 1300, where he was one of the Oxford friars who unsuccessfully requested the licence to hear confessions from the bishop of Lincoln, John Dalderby. At Oxford, Alnwick soon received a Doctor of Theology and, in 1304, became the 32nd regent master of the University's Franciscan schools.
His contemporary and correspondent Solomon Luria (1510–1573) of Lublin also enjoyed widespread popularity among his co- religionists; and the authority of both was recognized by the Jews throughout Europe. Heated religious disputations were common, and Jewish scholars participated in them. At the same time, the Kabbalah had become entrenched under the protection of Rabbinism; and such scholars as Mordecai Jaffe and Yoel Sirkis devoted themselves to its study. This period of great Rabbinical scholarship was interrupted by the Chmielnicki Uprising and The Deluge.
Muhammad remained in his position and held his offices until his death in November 867. Among contemporaries, he was also known as a scholar and poet. He related hadiths, and was a patron of artists like the singer Ahmad ibn Yahya al-Makki, called Zunayn, who wrote his Kitab mujarrad fi'l-aghani ("Book of Choice Songs") for him. He also had a "lively interest in grammar and philology" (Bosworth), with the prominent grammarians al- Mubarrad and Tha'lab frequenting his circle and engaging in disputations in his presence.
Between 1239 and 1775 the Catholic Church at various times either forced the censoring of parts of the Talmud that were theologically problematic or the destruction of copies of the Talmud. During the Middle Ages a series of debates on Judaism were held by Catholic authorities – including the Disputation of Paris (1240), the Disputation of Barcelona (1263), and Disputation of Tortosa (1413–14) – and during those disputations, Jewish converts to Christianity, such as Nicholas Donin (in Paris) and Pablo Christiani (in Barcelona) claimed the Talmud contained insulting references to Jesus.Carroll, James, Constantine's Sword: The Church and the Jews: A History, Houghton Mifflin Harcourt, 2002Seidman, Naomi, Faithful Renderings: Jewish- Christian Difference and the Politics of Translation, University of Chicago Press, 2006 p 137Cohn-Sherbok, Dan, Judaism and other faiths, Palgrave Macmillan, 1994, p 48 During these disputations the representatives of the Jewish communities offered various defences to the charges of the Christian disputants. Notably influential on later Jewish responses was the defence of Yechiel of Paris (1240) that a passage about an individual named Yeshu in the Talmud was not a reference to the Christian Jesus, though at the same time Yechiel also conceded that another reference to Yeshu was.
His publications at this time were limited to funeral sermons and disputations, above all attacking opponents of the Formula of Concord. Tilemann Hesshus was his bitterest opponent at this time in the enforcement of 'Ubiquitätslehre'. The disputes were fought at symposia, including one at 1583 in Quedlinburg, where Leyser witnessed the last speech by his mentor Chemnitz. On 9 September 1584 the superintendent of Brunswick resigned and its inhabitants wanted Leyser to take over the post, but he refused it on Selnecker's advice due to his obligations to Augustus of Saxony.
In 1623 he was engaged as assistant to Daniel Featley in disputations which were held with Jesuits: George Musket, John Percy alias Fisher, and others. About 1624 William Prynne showed Goad a portion of his Histriomastix, but failed to convince him of the soundness of his arguments. Goad was twice proctor in convocation for Cambridge, and was prolocutor of the lower house in the convocation which was held at Oxford in 1625, acting in the stead of John Bowle, who absented himself through fear of the plague. About 1627 he became resident at Hadleigh.
In poor health, he obtained an appointment in the Madras civil service through his uncle, Lord Harris, the commander-in-chief, in February 1801. After a short visit to England he entered Fort William College in Calcutta, then newly established, for the training of young civil officers. In January 1804 Keene passed out at Fort William in the first class. He had honours in Persian and Arabic, with prizes in classics, English composition, French, and gold medal in Islamic law, having held public disputations in Arabic and Persian.
His learning and achievements attracted Vedavyasa Tirtha of Uttaradi Math , who honoured him with presents and invited him to Mannur on the Bhima River, where he was persuaded to take orders and was ordained a monk under the name Vidyadhisha. The main incidents in Vidyadhisha's pontifical career were his disputations with Rangoji Bhatta and his tour of south and north of India. He visited Dhanushkoti, Madurai, Srirangam, Tiruchirappalli, Thanjavur, Kumbhakonam, Kanchi, Dharmapuri and Udupi in south. His northern tour included Benares and Gaya where he converted whole community of Gayawalas to the religion of Madha.
Pope Gregory XIII empowered him to officiate in adjoining dioceses, if no Catholic bishop were at hand, and supplied him generously with money. At Paris he took part in public disputations at the Sorbonne university, amazing his hearers by his mastery of patristic and controversial theology, as well as of Scotist philosophy. In autumn, 1579, he sailed from Brittany and arrived off the coast of Kerry after James Fitzmaurice had landed at Smerwick from Portugal with the remnant of Thomas Stukeley's expedition. All Munster was then in arms.
He was one of those recommended by Edmund Grindal in December 1561 for the provostship of Eton College, but the queen's choice was William Day. In June 1562 he and Parker, at the request of the senate, induced William Cecil to abandon his intention of resigning the chancellorship of the university of Cambridge. In August 1564 Haddon accompanied the Queen to Cambridge, and determined the questions in law in the disputations in that faculty held in her presence. In the same year the queen granted him lands at the site of Wymondham Abbey, Norfolk.
Ultimately, when the British home secretary was asked on 7 December 1922 (the day after the Irish Free State was established) whether the Garter King of Arms was "to issue any Regulations with reference to the national flag consequent to the passing of the Irish Free State Constitution Act", the response was no and the flag has never been changed. A Dáil question in 1961 mooted raising the removal of the cross of St Patrick with the British government; Frank Aiken, the Irish minister for external affairs, declined to "waste time on heraldic disputations".
Due to his frequent travels between the colleges, a tedious and dangerous occupation at the time, he became known as the Second Apostle of Germany. Canisius also exerted a strong influence on the Emperor Ferdinand I. The king's eldest son (later Maximilian II) appointed Phauser, a married priest, to the office of court preacher. Canisius warned Ferdinand I, verbally and in writing, and opposed Phauser in public disputations. Maximilian was obliged to dismiss Phauser and, on this account, the rest of his life he harboured a grudge against Canisius.
After the destruction, European reaction to the rumor of the letter was of shock and dismay, Cluniac monk Rodulfus Glaber blamed the Jews for the destruction. In that year Alduin, Bishop of Limoges (bishop 990-1012), offered the Jews of his diocese the choice between baptism and exile. For a month theologians held disputations with the Jews, but without much success, for only three or four of Jews abjured their faith; others killed themselves; and the rest either fled or were expelled from Limoges.Chronicles of Adhémar of Chabannes ed.
Shapira-Luria, also known as Rabbanit Miriam, taught in Padua, Italy. She conducted a yeshiva (a higher institution for the study of central Jewish texts) and gave public lectures on Jewish codes of law. She was thoroughly conversant in rabbinical writings, and Nahida Ruth Lazarus writes that her "Talmudic disputations with other distinguished scholars of her time created a great sensation." Female community teachers were rare in Jewish tradition but "not unheard of", according to Norma Baumel Joseph, who lists as other examples Huldah, Bruriah, Asenath Barzani, and Nechama Leibowitz.
Deva Raya II's rule was a high point in the development of Kannada literature,Chopra, Ravindran and Subrahmanian, (2003), p.173 when competition between Vaishnava and Veerashaiva writers was fierce and literary disputations between the two sects were common.Sastri (1955), p.363 Some of most noted Kannada writers of the 15th century, Chamarasa and Kumara Vyasa; Chandrashekara (Chrakavi) who wrote on secular topics; and the king's zealous Veerashaiva ministers and writers, Lakkana Dandesa and Jakkanarya (who himself patronized the Kannada poets Kumarabankanatha and Mahalingadeva) were in his court.
Maimonides himself had been influenced by a desire to obviate certain Christian and Muslim claims. His emphasis upon the absolute incorporeality of God only finds its true light when the Christian doctrine of the incarnation is borne in mind. His Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti-Christian bearing. But this very point, the Messianic dogma, had in turn soon become a source of anxiety to the Jews, forced to meet in public disputations the champions of the Church.
On 25 June 1549, at the disputations held before the king's commissioners at Cambridge, Vavasour was one of the disputants in favour of Transubstantiation and the Sacrifice of the Mass. He subsequently went to Venice, where he took the degree of M.D., and on 20 November 1556, he received a licence from the College of Physicians of London to practise for two years. His house was "by the common school house" in the city of York; there Mass was said in 1570. In 1572 he was accused of having entertained Edmund Campion.
It is only fair, however, to add that in another passage Wood mentions Francis Babington as renowned for his philosophical and logical disputations. In 1559, Queen Elizabeth I's visitors removed Dr Wright from the mastership of Balliol College, Oxford, and appointed Dr Babington instead. Dr Babington had no objection to heaping together a plurality of livings and offices. Between 1557 and 1560, he was rector of at least four parishes: Milton Keynes, Twyford, Sherrington Aldworth, and Adstock; and two or three of these he must have held together.
Obligationes or disputations de obligationibus were a medieval disputation format common in the 13th and 14th centuries. Despite the name, they had nothing to do with ethics or morals but rather dealt with logical formalisms; the name comes from the fact that the participants were "obliged" to follow the rules.Uckelman, Sara L., 2011, "Interactive Logic in the Middle Ages"; Institute for Logic, Language, and Computation Typically, there were two disputants, one Opponens and one Respondens. At the start of a debate, both the disputants would agree on a ‘positum’, usually a false statement.
On 13 January 1552 both returned home, but on 7 March Beurlin, Brenz, Jacob Heerbrand and Valentin Vannius again started for Trent to oppose the decisions of the Council, and to defend the Confessio Virtembergica before it. The Council would not hear them in a public session, and they returned home. Beurlin now devoted all his time to his academic duties. He lectured on Philip Melanchthon's Loci, the Gospel and First Epistle of John, and the Epistles to the Romans and Hebrews, and drilled the young theologians in disputations.
Commentarium..., c. 1250-1275, Biblioteca Medicea Laurenziana, Florence His extant theological output is mainly contained in his two commentaries on the Sentences of Peter Lombard, which he edited between 1285 and 1295, three sets of Quodlibetal Disputations and some 45 disputed questions.Cross (2011)Cross (2005) His work is heavily influenced by his predecessors at Paris, including Bonaventure, Henry of Ghent and Thomas Aquinas. Although his philosophy owes much to the Franciscan school of thought, with regard to the plurality of forms in a single substance, for example, he also affirmed universal hylomorphism, thus following Aquinas.
Flagiti principium est nudare inter civis corpora: Ennius, as quoted by Cicero, Tusculan Disputations 4.33.70 Public nudity might be offensive or distasteful even in traditional settings; Cicero derides Mark Antony as undignified for appearing near-naked as a participant in the Lupercalia festival, even though it was ritually required. Negative connotations of nudity included defeat in war, since captives were stripped and sold into slavery. Slaves for sale were often displayed naked to allow buyers to inspect them for defects, and to symbolize that they lacked the right to control their own bodies.
Thus, at the end of the seventeenth century the Catholic clergy were ready to carry on the struggle against Protestantism in public disputations. In this reign began the reclaiming of the churches, founded by Catholics, which had been occupied by Protestants. At the same time also began, although slowly, the conversion of the Protestant nobility, but the revolt of Stephen Bocskay again led to a decline of Catholicism. The Treaty of Vienna, of 1606, secured freedom for the Lutheran and Reformed faiths, as well as for the Catholics.
Though Winthrop "thought reverendly" of Wheelwright's talents and piety, he felt that he was "apt to raise doubtful disputations [and] he could not consent to choose him to that place". This was Winthrop's way of suggesting that Wheelwright maintained familist doctrines. In December 1636 the ministers met once again, but this meeting did not produce agreement, and Cotton warned about the question of sanctification becoming essentially a covenant of works. When questioned directly, Hutchinson accused the other ministers of preaching works and not grace, but did this only in private.
The Reformation in Zürich was also a struggle of the opponents of the mendicant orders to win the favour of the citizens of Zürich. Zwingli forced disputations with combative sermons, the so-called pulpit-war; in spring of 1524 he banned the mendicant preaching, and on 3 December 1524 the repeal of the convents in Zürich was forced. The buildings of the Dominican convent were transferred to the then neighboring hospital that was the property of the city government, and the church was deconsecrated. A wall separates since 1541/42 the choir from the nave.
King Reccared convened the Third Council of Toledo to settle religious disputations related to the religious conversion from Arianism to Catholicism. The discriminatory laws passed at this Council seem not to have been universally enforced, however, as indicated by several more Councils of Toledo that repeated these laws and extended their stringency. These entered canon law and became legal precedents in other parts of Europe as well. The culmination of this process occurred under King Sisibut, who officially decreed a forced Christian conversion upon all Jews residing in Spain.
Reference to the quote is found in an early Holocaust denial book, The Six Million Reconsidered by William Grimstad.The Six Million Reconsidered: A Special Report by the Committee for Truth in History, p. 16 Historical Review Press, 1979 Gil Student, Book Editor of the Orthodox Union's Jewish Action magazine, states that many attacks on the Talmud are merely recycling discredited material that originated in the 13th-century disputations, particularly from Raymond Marti and Nicholas Donin, and that the criticisms are based on quotations taken out of context and are sometimes entirely fabricated.
In 1561 he was elected Lady Margaret's Professor of Divinity, and next year master of Pembroke Hall, and regius professor of divinity. In the same year he was collated prebendary of St. Paul's, London, and in 1563 instituted rector of Boxworth, Cambridgeshire (resigned in 1576). About the same time he obtained a canonry at Ely. In 1564 he distinguished himself by his ability in the theological disputations before Queen Elizabeth at Cambridge, and his character was established as one of the ablest scholars and preachers in the university.
Daniel Casper was born 1635 in the princely Schloss Nimptsch, to which his parents had withdrawn during the Thirty Years' War. After initial private instruction in Nimptsch, his father sent him to Breslau where Caspar from 1642 to 1651 attended the Magdalenen- School, that had been upgraded in 1643 into a secondary school (Maria- Magdalenen-Gymnasium). In the midpoint of his philological and rhetorical education there, he already as eleven-year-old student carried out disputations with antique examples over what qualified one to be a peer. At 15 he composed his first tragedy, "Ibrahim".
Piscator prepared Latin commentaries collectively of the New Testament (Herborn, 1595–1609) and the Old Testament (1612, 1618), and a German translation of the Bible (1605–19). He followed with Anhang des herbonischen biblischen Wercks (1610), noted for its wealth of archeological, historical, and theological material. He left a multitude of text-books in philosophy, philology, and theology, of which Aphorismi doctrinæ christianæ (1596) was much used. In 2010 Piscator's Appendix to his Commentary on Exodus 21 - 23 has been translated and published under the title of Disputations on the Judicial Laws of Moses.
At the end of the work he attempts to forecast the coming of the Jewish Messiah in 1595, basing his calculations on the Book of Daniel. Such Messianic dreams found a receptive soil in the unsettled religious conditions of the time. The new sect of Socinians or Unitarians, which denied the Trinity and which, therefore, stood near to Judaism, had among its leaders Simon Budny, the translator of the Bible into Polish, and the priest Martin Czechowic. Heated religious disputations were common, and Jewish scholars participated in them.
He is said to have been a native of Yorkshire. He was educated at Cambridge, where he graduated B.A. in 1536, M.A. in 1539, and B.D. in 1546. He was elected fellow of St. John's College, Cambridge in 1536, but on 19 December 1546 he was nominated by the charter of foundation an original member of Trinity College. He was one of the witnesses present at Stephen Gardiner's sermon at St. Paul's Cathedral on 1 July 1548, and in June 1549 took part on the Catholic side in the disputations before Nicholas Ridley at Cambridge. A year later he was one of the disputants against Martin Bucer, whom he subsequently attacked in a course of lectures on the Epistles to Timothy, and in February 1551 he was accused before the privy council of stirring up opposition to Edward VI's religious proceedings. On 25 November and 3 December following he took part in the disputations on the Eucharist in William Cecil's and Sir Richard Morison's houses. At Queen Mary's accession Young's services were recognised by his creation as D.D. at Cambridge in 1553. incorporation at Oxford on 14 April 1554, and appointment as master of Pembroke Hall, Cambridge, on Ridley's deprivation, and canon of Ely in succession to Matthew Parker (12 April 1554).
These contain the earliest recordings of societal thought and exploration of ideas in some length and detail. In Mesopotamia during the middle to late 3rd millennium BCE, the Sumerians originated some of this literature in the form of a series of debates. Among the list of Sumerian disputations is the Debate between bird and fish. Other Sumerian examples include the Debate between Summer and Winter where Winter wins, and disputes between the cattle and grain, the tree and the reed, silver and copper, the pickaxe and the plough, and the millstone and the gul-gul stone.
It was at his initiative and inspiration that a splendid Marathi translation of Madhva's Brahmasutra Bhashya, with the Tatvaprakashika of Jayatirtha was published for the benefit of a large number of followes of Madhvacharya in Maharashtra. He made extensive tours all over India, held disputations and published polemical tracts and phamplets in many languages in North and South India for free distribution. He started, Sriman Madhva Siddhanta Abhivruddhikarini Sabha around 1905-06 and registered in 1930 to promote the study of Sanskrit literature and philosophy, particularly the study of Dvaita Philosophy, to hold meetings and conferences of Madhva scholars.
Shortly after the Basran school's foundation, a rival school was established at al-Kūfah circa 670, by philologists known as the Grammarians of Kūfah. Intense competition arose between the two schools, and public disputations and adjudications between scholars were often held at the behest of the caliphal courts. Later many scholars moved to the court at Baghdad, where a third school developed which blended many ideological and theological characteristics of the two. Many language scholars carried great influence and political power as court companions, tutors, etc, to the caliphs, and many were retained on substantial pensions.
Pulpit of St. Andreas Church, Eisleben, where Agricola and Luther preached Early in 1537, Johannes Agricola——serving at the time as pastor in Luther's birthplace, Eisleben—preached a sermon in which he claimed that God's gospel, not God's moral law (the Ten Commandments), revealed God's wrath to Christians. Based on this sermon and others by Agricola, Luther suspected that Agricola was behind certain anonymous antinomian theses circulating in Wittenberg. These theses asserted that the law is no longer to be taught to Christians but belonged only to city hall.Cf. Luther, Only the Decalogue Is Eternal: Martin Luther's Complete Antinomian Theses and Disputations, ed.
Martin Bucer Shortly thereafter Cheke took part in two important private disputations upon the Real Presence, one at Cecil's house and the second at Sir Richard Morison's, held as a preparation for the review of the Prayer Book to be conducted in 1552. Among the auditors were Sir Thomas Wroth, Sir Anthony Cooke, Lord Russell and Sir Nicholas Throckmorton, and the debate lay between Cheke, Cecil, Edmund Grindal and others, against the presence, and John Feckenham, Dr Yong and others upholding it. The matter of the debates was printed by John Strype.Strype, The Life of the learned Sir John Cheke, pp. 69-86.
The splitting of Kuomintang vote was what apparently led to this result. In August 2002, President Chen openly indicated that the relationship between Taiwan and the mainland is "One Country on Each Side". This declaration led to disputations throughout Taiwan, in mainland China and in the United States. In 2004, the day before the 2004 presidential election, there was a supposed assassination attempt on President Chen and Vice- President Lu. They were re-elected the next day, although the Pan-Blue Coalition disputed the legality of the result due to the close margin of the election and the shooting incident.
Among other things, they deny the divine origin of the papal primacy, and subject the exercise of it to the good pleasure of the temporal ruler. Following the pope, the University of Paris condemned these views; but for all that they did not entirely disappear from the memory, or from the disputations, of the schools, for the principal work of Marsilius, Defensor Pacis, was translated into French in 1375, probably by a professor of the University of Paris. The Western Schism reawakened them suddenly. The idea of a council naturally suggested itself as a means of healing that unfortunate division of Christendom.
Despite Abaye's greatness in dialectic analysis of halakha, he was surpassed in this regard by Rava, with whom he had been closely associated from early youth. To the disputations between these amoraim we owe the development of the dialectic method in the treatment of halakhic traditions. Their debates are known as the "Havayot d'Abaye ve'Rava" (Debates of Abaye and Rava), the subjects of which were then considered such essential elements of Talmudic knowledge that by an anachronism they were thought to be known to Yohanan ben Zakkai, who lived some centuries before.Sukkah 28a Their halakhic controversies are scattered throughout the Babylonian Talmud.
Synod of Homberg consisted of the clergy, the nobility, and the representatives of cities, and was held October 20–22, 1526. The synod is remarkable for a premature scheme of democratic church government and discipline, which failed for the time, but contained fruitful germs for the future and for other countries. It was suggested by the disputations which had been held at Zürich for the introduction of the Zwinglian Reformation. Even before Luther's dramatic appearance, the lords of the State in Germany, no less than in France and England, had extended their prerogatives into the sphere of ecclesiastical affairs.
Former Imperial Chapels of Christ Pantokrator, now the Zeyrek Mosque, Istanbul The reign of John II was taken up with almost constant warfare and, unlike his father who delighted in active participation in theological and doctrinal disputes, John appears to have been content to leave ecclesiastical matters to the Patriarch and the church hierarchy. Only when religion impinged directly on imperial policy, as in relations with the papacy and the possible union of the Greek and Latin churches, did John take an active part. He organised a number of disputations between Greek and Latin theologians.Angold (1995), p.
His services as a controversialist were in great demand. He acted as confessor to Henry Grey, 1st Duke of Suffolk and Sir Thomas Wyatt at their execution, was prolocutor of the convocation that met on 16 October 1553, and preached at St. Paul's Cross four days later, and before the queen on Ash Wednesday (7 February 1553-4) during Wyatt's rebellion. He examined Thomas Philpot, had disputations with Nicholas Ridley and John Bradford, and presided over Thomas Cranmer's trial in St. Mary's, Oxford, on the 14th, and over the disputation between Latimer and Richard Smith on 18 April 1554.
He was released on plea of sickness on 3 December 1558, and died at the house of one Winter in Fleet Street on 8 December, being buried in the Savoy. By his will, dated 26 November 1558, he provided for masses for his soul at Balliol and Lincoln Colleges, at St. Mary's, Oxford, at Burton-Overy, and at Islip, of which he is said to have been rector. His Oratio coram Patribus et Clero habita 16 October 1553 was published in that year (London), and disputations are printed in John Foxe's Actes and Monuments. Edward Weston was his great-nephew.
Most colleges follow similar academic programs during the year, but variations will be found, and these are due chiefly to natural characteristics or to the special purpose for which the college was established. The scholastic year begins in the first week of October and ends in June. In most of the courses the lecture system is followed and at stated times formal disputations are held in accordance with scholastic methods. The course of studies, whether leading to a degree or not, is prescribed and it extends, generally speaking, through six years, two of which are devoted to philosophy and four to theology.
As a master of the sacred page (manuscripts of theology in Latin), Grosseteste trained the Franciscans in the standard curriculum of university theology. The Franciscan Roger Bacon was his most famous disciple, and acquired an interest in the scientific method from him.John Freely, Aladdin's Lamp: How Greek Science Came to Europe Through the Islamic World, Alfred A. Knopf, 2009 Grosseteste lectured on the Psalter, the Pauline epistles, Genesis (at least the creation account), and possibly on Isaiah, Daniel and Sirach. He also led disputations on such subjects as the theological nature of truth and the efficacy of the Mosaic Law.
Alexander drew mainly from his own disputations, but also selected ideas, arguments and sources from his contemporaries. It treats in its first part the doctrines of God and his attributes; in its second, those of creation and sin; in its third, those of redemption and atonement; and, in its fourth and last, those of the sacraments. This massive text, which Roger Bacon would later sarcastically describe as weighing as much as a horse, was unfinished at his death; his students, William of Middleton and John of Rupella, were charged with its completion. It was certainly read by the Franciscans at Paris, including Bonaventure.
He is considered the godfather of International Law. His Disputationes metaphysicae (Metaphysical Disputations) were widely read in Europe during the 17th century and are considered by some scholars to be his most profound work. Suárez was regarded during his lifetime as being the greatest living philosopher and theologian, and given the nickname Doctor Eximius et Pius ("Exceptional and Pious Doctor"); Pope Gregory XIII attended his first lecture in Rome. Pope Paul V invited him to refute the arguments of James I of England, and wished to retain him near his person, to profit by his knowledge.
4 (November 1952): 291. The plant genus Matthiola was named by Robert Brown in honor of Mattioli.Genaust, Helmut (1976). Etymologisches Wörterbuch der botanischen Pflanzennamen Mattioli argued against Fracastoro's theory of fossils, as well as against his own conclusions, as described as follows in Charles Lyell's Principles of Geology: > The system of scholastic disputations encouraged in the Universities of the > middle ages had unfortunately trained men to habits of indefinite > argumentation, and they often preferred absurd and extravagant propositions, > because greater skill was required to maintain them; the end and object of > such intellectual combats being victory and not truth.
During his stay in Sicily he discovered, hidden by thick bushes and undergrowth, the tomb of Archimedes of Syracuse, on whose gravestone was carved Archimedes' favourite discovery in geometry: that the ratio of the volume of a sphere to that of the smallest right circular cylinder in which it fits is 2:3.Haskell, J.J.: This was Cicero (1964) p. 108.Cicero, Tusculan Disputations, Book V, Sections 64–66 excerpt The prosecution of Gaius Verres in 70 BC was a great forensic success for Cicero. Verres' defense counsel was Rome's greatest lawyer and orator in those days, Quintus Hortensius.
King Krishnadevaraya, patron of Vaishnava literature The 14th century saw major upheavals in geo-politics of southern India with Muslim empires invading from the north. The Vijayanagara Empire stood as a bulwark against these invasions and created an atmosphere conducive to the development of the fine arts.Kamath (1980), p. 157 In a golden age of Kannada literature, competition between Vaishnava and Veerashaiva writers was fierce and literary disputations between the two sects were common, especially in the court of King Deva Raya II. Acute rivalry led to "organised processions" in honour of the classics written by poets of the respective sects.
The Debate between bird and fish is a literature essay of the Sumerian language, on clay tablets from the mid to late 3rd millennium BC. Seven "debate" topics are known from the Sumerian literature, falling in the category of 'disputations'; some examples are: The Debate between Winter and Summer; Debate between sheep and grain; the Tree and the Reed; bird and fish; and The Dispute between Silver and Mighty Copper, etc.Kramer, The Sumerians: Their History, Culture and Character, p. 218. These topics came some centuries after writing was established in Sumerian Mesopotamia. The debates are philosophical and address humanity's place in the world.
Some scholars claim the genre arose from the Sophist belief in the healing power of discourse. Others believe it arose as a response to passages of grief found in the works of the Greek poet Homer. Although several ancient writings contain elements of the Consolatio tradition, it was the Academic Crantor of Soli (c. 325- c. 275BC), a member of Plato’s Academy, who first constructed his works in a distinct Consolatio Tradition. Although only fragments of his essays have survived, his influence is noted in the works of later writers, particularly Cicero’s Tusculan Disputations and Plutarch’s Consolation to Apollonius.
Vyasatirtha maintained cordial relationships with the royalty, especially Krishnadevaraya, who considered Vyasatirtha as his guru. At Hampi, the new capital of the empire, Vyasatirtha was appointed as the "Guardian Saint of the State" after a period of prolonged disputations and debates with scholars led by Basava Bhatta, an emissary from the Kingdom of Kalinga. His association with the royalty continued after Viranarasimha Raya overthrew Narasimha Raya II to become the emperor. Fernão Nunes observes that "The King of Bisnega, everyday, hears the teachings of a learned Brahmin who never married nor ever touched a woman" which Sharma conjectures is Vyasatirtha.
On Passions (; Peri pathōn), also translated as On Emotions or On Affections, is a work by the Greek Stoic philosopher Chrysippus dating from the 3rd- century BCE. The book has not survived intact, but around seventy fragments from the work survive in a polemic written against it in the 2nd-century CE by the philosopher-physician Galen. In addition Cicero summarises substantial portions of the work in his 1st-century BCE work Tusculan Disputations. On Passions consisted of four books; of which the first three discussed the Stoic theory of emotions and the fourth book discussed therapy and had a separate title—Therapeutics.
Pucci was born in Figline Valdarno. He was of the same family as the Cardinals Lorenzo Pucci, Roberto Pucci, and Antonio Pucci. He worked began in a mercantile house at Lyon and came into contact with the Protestant Reformation. He made his way to London, where he became acquainted with Antonio de Corro. In 1572 he went to Oxford, apparently expecting to find sympathy with his antagonism to the Calvinistic tendency in Protestantism. On 18 May 1574 he was admitted M.A. He applied for a post of lecturer in theology, but his disputations soon annoyed the authorities, who expelled him (before June 1575) from the university.
It contained 13,734 character head entries, which was more than the (c. 350) Zilin with 12,824 entries (Zhou and Zhang 2003: 72; Lin 2008). Yang's Zitong has been partially reconstructed from fragments of early texts and quotations in classical texts (Xu 2013). The similarly titled (1671) Zhengzitong 正字通 "Correct Character Mastery" (with zhèng 正 "right; straight; correct") was published by Qing dynasty scholar Liao Wenying 廖文英, who bought and renamed the (1627) Zihui bian 字彙辯 "Zihui Disputations", which was written by the Ming dynasty author Zhang Zilie 張自烈 as a supplement to the (1615) Zihui dictionary.
It became one of the most popular classical rhetoric topics.Ernst Robert Curtius, European Literature and the Latin Middle Ages, trans. W.R. Trask (Princeton: 1953) section 5.1 Topics of Consolatory Oratory pp.80-2Petrie, Graham (1970) "A Rhetorical Topic in 'Tristram Shandy' ", Modern Language Review, Vol. 65, No. 2, April 1970, p. 262 The Platonist philosopher Crantor of Soli (c. 325–c. 275 BC), a member of Plato's Academy, pioneered the writing of essays in this distinct tradition. Although only fragments of his essays have survived, his influence is noted in the works of later writers, particularly Cicero's Tusculan Disputations and Plutarch's Consolation to Apollonius.
He lived and died in Lublin, where he was the head of the yeshivah which produced the rabbinical celebrities of the following century. Shachna's son Israel became rabbi of Lublin on the death of his father, and Shachna's pupil Moses Isserles (known as the ReMA) (1520–1572) achieved an international reputation among the Jews as the co-author of the Shulkhan Arukh, (the "Code of Jewish Law"). His contemporary and correspondent Solomon Luria (1510–1573) of Lublin also enjoyed a wide reputation among his co-religionists; and the authority of both was recognized by the Jews throughout Europe. Heated religious disputations were common, and Jewish scholars participated in them.
The Christian writers Tertullian, Minucius Felix, Lactantius, and Augustine were acquainted with De Natura Deorum. This work, alongside De Officiis and De Divinatione, was highly influential on the philosophes of the 18th century. David Hume was familiar with the work and used it to style his own Dialogues Concerning Natural Religion. Voltaire described De Natura Deorum and the Tusculan Disputations as "the two most beautiful books ever produced by the wisdom of humanity".'Les deux plus beaux ouvrages qu’ait jamais écrits la sagesse qui n’est qu’humaine' [Voltaire, "Cicéron", Dictionnaire philosophique (1764); Œuvres complètes (Garnier) 18:181] In 1811 a fourth book was 'discovered' and published by one 'P.
While in India, he engaged Muslim religious leaders in public disputations in Agra and Peshawar; In 1840, he published Remarks on the Nature of Muhammedanism that dealt with popular Muslim faith, emphasizing the importance of Islamic traditions(hadith) in the ways Muslims interpret the Quran and practice their faith. In 1844, he published Miftah al-Asrar (The key of mysteries) that presents an account of Jesus and the Trinity; and discusses the doctrines of the deity of Christ and the Trinity. He also published Tariq al-Hayat (The way of life) or Taríqu'l-hyát (The Path of Life) -- presenting the Christian understanding of salvation against the Islamic understanding of sin.
He followed a curriculum of rhetoric, logic, and philosophy, and then gave four Latin disputations for an evaluation. He received his B.A. in 1603 and then attended Emmanuel College, Cambridge, "the most Puritan college in the kingdom", earning an M.A. in 1606 following a course of study which included Greek, astronomy, and perspective. He then accepted a fellowship at Emmanuel and continued with his studies for another five years, this time focusing on Hebrew, theology, and disputation; he was also allowed to preach during this time. An understanding of Latin was necessary for all scholars, and his study of Greek and Hebrew gave him greater insight into scripture.
In the version of his defense speech presented by Plato, he claims that it is the envy he arouses on account of his being a philosopher that will convict him. While philosophy was an established pursuit prior to Socrates, Cicero credits him as "the first who brought philosophy down from the heavens, placed it in cities, introduced it into families, and obliged it to examine into life and morals, and good and evil."Marcus Tullius Cicero, Tusculan Disputations, V 10–11 (or V IV). By this account he would be considered the founder of political philosophy.Leo Strauss, Natural Right and History (Chicago: University of Chicago Press, 1953), 120.
His Tusculan villa had a gallery called the Academy, which Cicero had built for the purpose of philosophical conversation. It is largely agreed that Cicero wrote the Tusculan Disputations in the summer and/or autumn of 45 BC. Cicero addresses the Disputationes to his friend Brutus, a fellow politician of note, and later assassin of Julius Caesar. In the first book Cicero sets up the fiction that they are the record of five days of discussions with his friends written after the recent departure of Brutus. The second book includes the detail that Cicero and his friends spent their mornings in rhetorical exercises and their afternoons in philosophical discussions.
The work contains an account of 64 persecutions, besides narratives of many disputations and an account of Jewish customs in different countries. Ibn Verga endeavored to solve the problem why the Jews, particularly the Spanish Jews, suffered from persecutions more than any other people. He gives various reasons, among them being the superiority of the Jews ("whom the Lord loves He chastens": Proverbs 3:12), and chiefly their separation from the Christians in matters of food; their troubles were also a punishment for their sins. In general, Ibn Verga does not endeavor to conceal the faults of the Jews; he sometimes even exaggerates them.
In common with other poets of the time much of his work is "praise-poetry" directed at the Uchelwyr, or Welsh nobility, including members of the Abertanad family and the Wynns of Gwydir.Ieuan ap Tudur Penllyn, Dictionary of Welsh Biography Ieuan was of a gentry family himself so is unlikely to have been a 'professional' writer. His satire on the borough of Flint also survives along with several humorous disputations with the famous poet Guto'r Glyn. His work has occasionally been confused in manuscripts with that of his father, and he seems to have had a sister, Gwenllian, who may also have been a poet.
He offered Major a post, which he declined, in his new college at the University of Oxford, to be called Cardinal's College, (later Christ Church, Oxford). In 1528, King Francis I of France issued Major with a patent of naturalisation, making him a naturalised subject of France. In 1533 he was made Provost of St Salvator's College in the University of St Andrews – to which thronged many of the most significant men in Scotland, including John Knox and George Buchanan. He missed Paris – "When I was in Scotland, I often thought how I would go back to Paris and give lectures as I used to and hear disputations".
After his mother died, Aëtius continued his trade and extended his studies into the Christian scriptures, Christian theology, and medicine. After working as a vine-dresser and then as a goldsmith, he became a traveling doctor, and displayed great skill in disputations on medical subjects; but his controversial power soon found a wider field for its exercise in the great theological question of the time. He studied successively under the Arians , Athanasius, bishop of Anazarbus, and the presbyter Antonius of Tarsus. In 350 he was ordained a deacon by Leontius of Antioch, but was shortly afterwards forced by the trinitarian party to leave that town.
He was unanimously elected Moderator of the General Assembly of the Church of Scotland on 17 May 1787.,Scott, page 3 the last person to be elected to that post who was not a Doctor of Divinity. This was a fairly routine meeting of the General Assembly.The Scots Magazine pages 254 - 257 The King's Lord High Commissioner to the General Assembly of the Church of Scotland, David Melville, 6th Earl of Leven read the King's letter, assuring those assembled of his respect and admiration, advised them to avoid unnecessary disputations and to do all they can to encourage virtue and obedience to the law.
"John Duns Scotus", Stanford Encyclopedia of Philosophy (online). In addition, there are 46 short disputations called Collationes, probably dating from 1300–1305; a work in natural theology (De primo principio); and his Quaestiones Quodlibetales, probably dating to Advent 1306 or Lent 1307. A number of works once believed to have been written by Scotus are now known to have been misattributed. There were already concerns about this within two centuries of his death, when the 16th-century logician Jacobus Naveros noted inconsistencies between these texts and his commentary on the Sentences, leading him to doubt whether he had written any logical works at all.
He was seized at Great Harrowden (November, 1605) at the time of the Gunpowder Plot, but was eventually banished at the request of the Spanish ambassador (1606). Retiring to Belgium he was for a time head of the English Jesuits, then professor of Scripture at the Jesuit house of studies in Leuven, after which he returned again to England. He was again imprisoned and condemned to death (1610). He had already begun to write on current controversies, and when James I of England desired a series of disputations in 1622, Percy, who was then in a prison in London, was required to defend the Catholic side.
His father then returned to Vienna and recalled Matthias, giving him a chance to attend the University of Vienna, where he initially studied philosophy. On the recommendation of an envoy from Saxony, on 16 June 1597 he moved to the University of Wittenberg, where he studied philosophy and gained his master's degree, toying with going into law but in the end deciding to study theology. After several disputations and lectures in Wittenberg, his father's death in 1599 brought him back to Vienna for a short time, before returning to Wittenberg, where he gained his licentiate in theology in 1601. In 1602 he travelled to Dresden, where he aimed to become court-preacher to the Prince Elector.
In addition to the charge of the business affairs and discipline of the university, he lectured twice a week on divinity, presided at the weekly theological disputations, taught Hebrew, and preached frequently. When in 1637 the covenanting struggle began, he took a middle course. He resisted the imposition of the new liturgy, but, with other Glasgow professors, he disapproved of the national covenant, though he afterwards subscribed it in so far as it was not prejudicial to the royal authority and episcopacy. When the king withdrew the liturgy and canons, Strang wrote a paper giving reasons why those 'who had submitted to the late covenant should thankfully acquiesce in his majesty's late declaration.
The Latin word humanitas corresponded to the Greek concepts of philanthrôpía (loving what makes us human) and paideia (education) which were amalgamated with a series of qualities that made up the traditional unwritten Roman code of conduct (mos maiorum).The opening chapter of Cicero's Tusculan Disputations enumerates some of them: Quae enim tanta gravitas, quae tanta constantia, magnitudo animi, probitas, fides, quae tam excellens in omni genere virtus in ullis fuit, ut sit cum maioribus nostris comparanda? "For what weight of character, what firmness, magnanimity, probity, good faith, what surpassing virtue of any type, has been found in any people to such a degree as to make them the equals of our ancestors?" (Tusculanae Disputationes 1.2.).
281 However, the first direct account comes from the third-century BC Argonautica of Apollonius of Rhodes, which tells of Selene's "mad passion" and her visiting the "fair Endymion" in a cave on Mount Latmus:Apollonius of Rhodes, Argonautica 4.54 ff.. Quintus Smyrnaeus' The Fall of Troy tells that, while Endymion slept in his cave beside his cattle, "Selene watched him from on high, and slid from heaven to earth; for passionate love drew down the immortal stainless Queen of Night."Quintus Smyrnaeus, 10.125 ff. pp. 428–429. The eternally sleeping Endymion was proverbial,Frazer's note to Apollodorus, 1.7.5; Plato, Phaedo, 72c; Aristotle, Nicomachean Ethics 10.8.7; Theocritus, 3.50; Cicero, Tusculan Disputations 1.38.92, p.50.
Jolly, Raudvere, & Peters(eds.), "Witchcraft and magic in Europe: the Middle Ages", page 241 (2002). However, his book was not only consistent with earlier 15th century witchcraft manuals of John Nider and Jean Tinctor, his references, but also quoting the authority of other Dominicans such as the Catalan inquisitor Nicholas Eymerich and saint-doctor Thomas Aquinas. In the overall evaluation, his works were praised and his prestige was growing. He was asked by Nuremberg council to provide expert consultation on the procedure of witch trial in 1491.. In 1495 he was summoned by the Master General of the Order, Joaquin de Torres, O.P. to Venice and gave very popular public lectures and disputations.
The Disputation of Barcelona (July 20–24, 1263) was a formal ordered medieval debate between representatives of Christianity and Judaism regarding whether or not Jesus was the Messiah. It was held at the royal palace of King James I of Aragon in the presence of the King, his court, and many prominent ecclesiastical dignitaries and knights, between Dominican Friar Pablo Christiani, a convert from Judaism to Christianity, and Nachmanides (Moshe Ben Nahman, also called Ramban), a leading medieval Jewish scholar, philosopher, physician, kabbalist, and biblical commentator. During the Middle Ages, there were numerous ordered disputations between Christians and Jews. They were connected with burnings of the Talmud at the stake and violence against Jews.
Cambridge: Cambridge University Press (1968), 60. Following in the intellectual tradition of Francis Bacon, who had challenged the cultural authority of the classics, reformers such as Locke, and later Philip Doddridge, argued against Cambridge and Oxford's decree that "all Bachelor and Undergraduates in their Disputations should lay aside their various Authors, such that caused many dissensions and strives in the Schools, and only follow Aristotle and those that defend him, and take their Questions from him, and that they exclude from the Schools all steril and inane Questions, disagreeing from the ancient and true Philosophy [sic]."Qtd. in Frances A. Yates, "Giodano Bruno's Conflict with Oxford." Journal of the Warburg Institute 2.3 (1939), 230.
He held, in her presence some very notable disputations with Protestant preachers. During the absence of the provincial, he also acted for some months as vice-provincial, when his uprightness was vindicated in an action brought against him by the heirs of the President de Montbrun de Saint- André, and in the case of the novice Jannel, who entered the Society in opposition to his parents' wishes. The Parliament proclaimed his innocence. In consequence of rivalries on the part of the professors of the university, the pope assigned him to teach theology at Toulouse, but this was prevented by the Calvinists, who blocked the roads leading thither and he withdrew to Bourges to write his "Commentary on the Gospels".
Diogenes Laërtius says that he left behind Commentaries, which consisted of 30,000 lines; but of these only fragments have been preserved. They appear to have related principally to moral subjects, and, accordingly, HoraceHorace, Ep. i. 2. 4 classes him with Chrysippus as a moral philosopher, and speaks of him in a manner which proves that the writings of Crantor were much read and generally known in Rome at that time. The most popular of Crantor's works in Rome seems to have been that "On Grief" (, ), which was addressed to his friend Hippocles on the death of his son, and from which Cicero seems to have heavily relied upon in his Tusculan Disputations.
It was regarded as an epoch-making study, and many Fathers of the Society of Jesus rallied to its defense. From Valladolid where the Jesuit and Dominican schools in 1594 held alternate public disputations for and against its teaching on grace, the contention spread over all Spain. The intervention of the Inquisition was again sought, and by the authority of this high tribunal the litigants were required to present their respective positions and claims, and a number of universities, prelates, and theologians were consulted as to the merits of the strife. The matter was referred however, by the papal nuncio to Rome, 15 August 1594, and all dispute was to cease until a decision was rendered.
At one-third the size of Voge's Operational History (577 pages vs. 1500-plus) Roscoe inherits Voge's problems: > Generally, it tells a positive story; the "skipper problem," [mal- > performance] for example, is not dealt with. However, the torpedo section > contains a long and frank account of torpedo problems. On the other hand, Silent Victory, being 26 years later, lives up to the rest of Beach's acclaim, and shows that it was the work of a professional vice occasional historian : > Most importantly, Silent Victory does not shy away from full and complete > treatment of the controversial aspects of our submarine campaign: our lousy > torpedoes, the discrepancy between claimed and confirmed sinkings, the > professional disputations between force commanders.
The Institutes was widely used as a textbook, up to its use at Princeton Theological Seminary by the Princeton theologians only to be replaced by Charles Hodge's Systematic Theology in the late 19th century. Of his other disputations, his most important are De Satisfactione Christi disputationes (1666) and De necessaria secessione nostra ab Ecclesia Romana et impossibili cum ea syncretismo (published in 1687). He wrote the Helvetic Consensus, a Reformed confession written against Amyraldianism, with J. H. Heidegger in 1675. Turrettini greatly influenced the Puritans, but until recently, he was a mostly forgotten Protestant scholastic from the annals of church history, though the English translation of his Institutes of Elenctic Theology is increasingly read by students of theology.
His main theological influences at this time were Jacob Heerbrand, Andreae and Erhard Schnepf. Leyser distinguished himself with outstanding exam results and so in 1572 Andreae let him take over leadership of disputations on the doctrine of justification by faith. In 1573 he was ordained and was granted a parish in Göllersdorf in lower Austria, where he joined the imperial councillor and erbtruchsess Michael Ludwig von Puchheim (1512–1580), who introduced him to court life under Maximilian II. He soon made his mark in Graz and wanted to look for a job there, but Osiander and Puchheim discouraged him. Instead he returned to Tübingen, where he rose to become a doctor of theology on 16 July 1576 alongside his friend Hunnius.
His works include Ad Sabinum, a commentary on the ius civile, in over 50 books; Ad edictum, a commentary on the Edict, in 83 books; collections of opinions, responses and disputations; books of rules and institutions; treatises on the functions of the different magistrates -- one of them, the De officio proconsulis libri x., being a comprehensive exposition of the criminal law; monographs on various statutes, on testamentary trusts, and a variety of other works. His writings altogether have supplied to Justinian's Digest about a third of its contents, and his commentary on the Edict alone about a fifth. As an author, he is characterized by doctrinal exposition of a high order, judiciousness of criticism, and lucidity of arrangement, style, and language.
The Conventuals, as their one means of defence, called in Fra Paoluccio of Trinci, the founder of the Observants, and ceded to him the small monastery on Monte Ripido near the city (1374). Fra Paoluccio was successful in his disputations with the Fraticelli, and when they had been clearly exposed as heretics, the people drove them from the city. These Fraticelli, and probably all the others of that period, were designated Fraticelli della opinione, perhaps on account of their opinion that the Roman papacy had ceased to exist with John XXII (1323) or Celestin V, and that they alone constituted the true Church. About this time, Fra Vitale di Francia and Fra Pietro da Firenze exercised a sort of generalship over the Fraticelli.
Basilica of Saint Clotilde in Paris, France Preaching had always been important in Catholicism, but received a particular revival in the late Middle Ages with the two preaching orders of friars, the Franciscans and Dominicans, the former tending to an emotional and populist style and the latter more intellectual. Some preaching was done outdoors by touring preachers, but the orders, especially in Italy, soon began constructing large churches designed to hold congregations who came to hear star preachers. These featured large raised pulpits, typically some way down the nave, and sometimes in pairs on either side of the nave. These were both used for various purposes, whether different readings in services, accommodating singers or musicians at times, or for disputations between two speakers across the nave.
Tetzel was born in Pirna, Saxony, and studied theology and philosophy at Leipzig University. He entered the Dominican order in 1489, achieved some success as a preacher, and was in 1502 commissioned by Cardinal Giovanni de' Medici, later Pope Leo X, to preach the Jubilee indulgence, which he did throughout his life. In 1509 he was made an inquisitor of Poland and, in January 1517 was made commissioner of indulgences for Archbishop Albrecht von Brandenburg in the dioceses of Magdeburg and Halberstadt. He acquired the degree of Licentiate of Sacred Theology in the University of Frankfurt an der Oder in 1517, and then of Doctor of Sacred Theology in 1518, by defending in two disputations, the doctrine of indulgences against Martin Luther.
The importance of Mei's innovations is confirmed by the fact that they were promptly imitated by other Ming and Qing period dictionaries (Norman 1988: 172). The Zihui also formed the basis for the Zhengzitong, written and originally published by Zhang Zilie (張自烈) as the 1627 Zihui bian (字彙辯; "Zihui Disputations") supplemental correction to the Zihui, then purchased by Liao Wenying (廖文英) and republished as the 1671 Zhengzitong. Another Qing dynasty scholar Wu Renchen published the 1666 Zihui bu (字彙補 "Zihui supplement"). The most important of the works based on the Zihui model was undoubtedly the 1716 Kangxi Zidian, which soon became the standard dictionary of Chinese characters, and continues to be used widely today (Norman 1988: 172).
According to Matthew Paris' Chronica Majora, this controversy brought the university to a point of near-collapse, 'exposed to danger, owing to the suspension of its lectures and disputations, and the dispersion of many of its scholars...owing to the insults and reproaches of the Preachers and Minors'. Particularly offensive was the friars' desire to increase the number of teaching positions, entirely against established custom. At length the dispute was brought before the papal curia. William had emerged as the mouthpiece of the secular party, and in 1254 he and five other masters directly petitioned Innocent IV. The pope proved sympathetic to their concerns: Innocent duly limited many of the friars' powers, and reduced the number of chairs they could legitimately occupy at the university.
This made Christian theologians, mostly monastic, much more aware than previously of the existence of a vibrant Jewish theological tradition subsequent to the writing of the Hebrew Bible. Previously, Early Medieval Christians had likened the Jews to, as they were described by Augustine, "librarians" or "capsarii", a class of servant that was in charge of carrying books, but did not actually read them.Rowe, 61–62, 62 quote The increased contacts therefore had the paradoxical effect of making monasteries more aware that there was an alternative tradition of exegesis and scholarship, and stimulating them to counter this. There was also a tradition of dramatized disputations between the two figures, which reached its height somewhat later than depictions in art, but had a similar geographical distribution.
It was likely that the earliest Jews arrived in the "Low Countries", present-day Belgium and the Netherlands, during the Roman conquest early in the common era. Little is known about these early settlers, other than they were not very numerous. For some time, the Jewish presence consisted of, at most, small isolated communities and scattered families. Reliable documentary evidence dates only from the 1100s; for several centuries, the record reflects that the Jews were persecuted within the region and expelled on a regular basis. Early sources from the 11th and 12th centuries mention official debates or disputations between Christians and Jews, in which attempts were made to convince the Jews of the truth of Christianity and to try to convert them.
The normal progress for an able Magister was to go on to further study in one of the four faculties at Leuven: Theology, Medicine, Canon Law and Roman Law. Gisbert might have hoped that Mercator would go further in theology and train for the priesthood but Mercator did not: like many twenty year old young men he was having his first serious doubts. The problem was the contradiction between the authority of Aristotle and his own biblical study and scientific observations, particularly in relation to the creation and description of the world. Such doubt was heresy at the University and it is quite possible that he had already said enough in classroom disputations to come to the notice of the authorities: fortunately he did not put his sentiments into print.
Lorenz Johann Jakob Lang (May 10, 1731 – September 18, 1801) was a German theologian, born in Selb, in the principality of Baireuth, on May 10, 1731, was the son of a stocking-maker, and being destined by his father to follow the same trade, he contended in his desire for study, which he early manifested, with many difficulties. By the assistance of his pastor, however, he acquired a thorough knowledge of the Latin and Greek, and entered in 1743 the lyceum at Culmbach. Indefatigable in his industry, he became thoroughly versed in philosophy and theology, as is evinced in the disputations De praestantia philosophiae Wolfianae, and De pontifice coelesti Novi Testamenti, after the defense of which he entered the University of Erlangen in 1751. After quitting Erlangen, he went to Baireuth in 1756 as tutor.
From Yorkshire, he studied at St John's College, Cambridge, and graduated B.A. in 1532. On 26 March 1534 he was admitted a Fellow of St John's, and in 1535 he commenced M.A. He was one of the proctors of the university in 1539, and proceeded B.D. in 1544. Langdale took part on the Roman Catholic side in the disputations concerning transubstantiation, held in the philosophy schools before the royal commissioners for the visitation of the university and William Parr, 1st Marquess of Northampton, in June 1549. Before 1551 he left the university. Returning on the accession of Queen Mary, he was created D.D. in 1554, and was incorporated at the University of Oxford on 14 April the same year, going there with others to dispute with Thomas Cranmer, Nicholas Ridley, and Hugh Latimer.
Some of his aggadic utterances may be quoted: "Just as the spice- box contains all kinds of fragrant spices, so must the wise youth be filled with all kinds of Biblical, mishnaic, halakhic, and aggadic knowledge".Shir haShirim Rabbah 5:13 On Isaiah 45:3 Tanhuma said: "Nebuchadnezzar grudged his son and successor Evil-merodach his treasures, wherefore he filled iron ships with gold and sunk them in the Euphrates. When Cyrus conquered Babylonia and decided to rebuild the Temple in Jerusalem, he diverted the river into another channel, and 'the treasures of darkness, and hidden riches of secret places' were given to him".Esther Rabbah 3:1 Tanhuma often held religious disputations with non-Jewish scholars, especially Christians; and he himself tells of one which took place in Antioch.
Rotar, pp. 75–76, 83 However, when his wife died in 1926, she was conventionally buried at Bellu cemetery.Gheorghe G. Bezviconi, Necropola Capitalei, p. 240. Bucharest: Nicolae Iorga Institute of History, 1972 In December 1923, he also returned at the Atheneum to advocate cremation, and boasted 6,000 new recruits, although his interest in the matter continued to fuel ridicule and provided subject matter to the epigrammatist N. Crevedia.Rotar, pp. 54, 77, 88 It was also met with protests from Orthodox leaders such as Iuliu Scriban and Dumitru Popescu- Moșoaia, who noted, in public disputations with Rosetti, that Nirvana was channeling public funds; however, most clergymen were by then passively reconciled with the practice.Rotar, p. 88, 98 A more serious challenge came from religious-right newspapers such as Curentul, Cuvântul, and Glasul Monahilor, who backed priest Marin C. Ionescu, sued for slander by Minovici.
In his theses and disputations against the antinomians, Luther reviews and reaffirms, on the one hand, what has been called the "second use of the law," that is, the law as the Holy Spirit's tool to work sorrow over sin in man's heart, thus preparing him for Christ's fulfillment of the law offered in the gospel.Cf. Luther, Only the Decalogue Is Eternal, 33–36. Luther states that everything that is used to work sorrow over sin is called the law, even if it is Christ's life, Christ's death for sin, or God's goodness experienced in creation.Cf. Luther, Only the Decalogue Is Eternal, 170–72 Simply refusing to preach the Ten Commandments among Christians—thereby, as it were, removing the three letters l-a-w from the church—does not eliminate the accusing law.Cf. Luther, Only the Decalogue Is Eternal, 76, 105–07.
Upon completion of these duties, he would become a 'non-regent master' and would be allowed either to leave the university (often to become a clerk or to enter the priesthood), or to remain and undertake further studies in one of the specialised or 'higher' faculties:. Divinity, Canon or Civil Law, and Medicine. Later, it became possible to study in the higher faculties as a BA, though the higher degree could not be taken until the graduate had the required seniority to incept as an MA. While the requirements for the bachelor's degree increased, those for the master's degree gradually diminished. By the 18th century, the ancient system of disputations had degenerated into a mere formality, and it was possible to satisfy the prescribed terms of residence, which formerly included compulsory attendance at set lectures, by keeping one's name on the college books.
In 1582, on taking part in a disputation at commencement, he took for his thesis, Pontifex Romanus est ille Antichristus, quern futurum Scriptura prædixit, or, The Roman Pope is that Antichrist which the Scriptures Foretold. His lectures, as professor, afterwards published from shorthand notes taken by John Allenson, a fellow of St. John's, were mainly directed towards refuting Roman Catholic theologians, especially Robert Bellarmine and Thomas Stapleton. He also severely criticised the just-published Douay version of the New Testament, thereby becoming involved in a controversy with William Rainolds. His work, Disputatio de Sacra Scriptura contra hujus temporis papistas, inprimis Robertum Bellarminum, or Disputations on Holy Scripture, remains one of the premier volumes on the doctrine of Scripture, often under- appreciated, little read, but standing like a titan amongst the volumes of the English Reformed Churchman.
In the medieval European universities, candidates who had completed three or four years of study in the prescribed texts of the trivium (grammar, rhetoric and logic) and the quadrivium (arithmetic, geometry, astronomy and music), together known as the Liberal Arts and who had successfully passed examinations held by their master, would be admitted to the degree of Bachelor of Arts, from the Latin , a term previously used of a squire (i.e., apprentice) to a knight. Further study and in particular successful participation in and then moderating of disputations would earn one the Master of Arts degree, from the Latin magister, "master" (typically indicating a teacher), entitling one to teach these subjects. Masters of Arts were eligible to enter study under the "higher faculties" of Law, Medicine or Theology and earn first a bachelor's and then master or doctor's degrees in these subjects.
Then he was sent to Feldkirch to teach Latin, Greek, and German, and to preside at the disputations of the students of philosophy from 1857 to 1859. After this practical experience he returned to Paderhorn to go through the necessary course of dogmatic and moral theology previous to his ordination in 1860. The next years he devoted to special study of the Scriptural sciences in Germany, at Ghazir near Beirut, in Egypt and in Paris, and by dint of hard labour acquired an extensive knowledge of Syriac, Arabic, Samaritan, and Aramaic. After five years thus spent in special work he was recalled to Maria-Laach, the theologate of the Jesuits, to review his varied acquirements in the light of dogmatic theology and to prepare his theses for the final examination and the degree of Doctor in Scripture.
Chap. 1 from The Imitation of Christ, Chapman & Hall (1878) Book One of The Imitation is titled "Helpful Counsels of the Spiritual Life." The Imitation derives its title from the first chapter of Book I, "The Imitation of Christ and contempt for the vanities of the world" (Latin: "De Imitatione Christi et contemptu omnium vanitatum mundi"). The Imitation is sometimes referred to as Following of the Christ, which comes from the opening words of the first chapter—"Whoever follows Me will not walk into darkness." Book One deals with the withdrawal of the outward life—so far as positive duty allows and emphasizes an interior life by renouncing all that is vain and illusory, resisting temptations and distractions of life, giving up the pride of learning and to be humble, forsaking the disputations of theologians and patiently enduring the world's contempt and contradiction.
Detailed constructions of articles of faith did not find favor in Judaism before the medieval era, when Jews were forced to defend their faith from both Islamic and Christian inquisitions, disputations, and polemics. The necessity of defending their religion against the attacks of other philosophies induced many Jewish leaders to define and formulate their beliefs. Saadia Gaon's "Emunot ve-Deot" is an exposition of the main tenets of Judaism. They are listed as: The world was created by God; God is one and incorporeal; belief in revelation (including the divine origin of tradition); man is called to righteousness, and endowed with all necessary qualities of mind and soul to avoid sin; belief in reward and punishment; the soul is created pure; after death, it leaves the body; belief in resurrection; Messianic expectation, retribution, and final judgement.
Kambara's Jokumaraswamy (1973) is perhaps the most popular amateur play in the language. It presents the conflict between a ruthless power and the popular revolt, leading to the death of the protagonist, the soil tiller. Kambara is best known for his insight and his ability to bring the folk element into his plays.Sahitya Akademi (1988), p 1079 Lankesh's Sankranthi (1973) brings out the tumultuous events of the late 12th century, during the rise of the Lingayat faith and the struggle of Brahminism in this period. The presentation includes disputations between the saint-poet Basavanna and his patron King Bijalla II.Murthy (1992), p 186 The Navya novel was launched by Shantinath Desai with his Mukti (1961) which narrates the protagonist's quest for an independent identity, liberation from his dependence on a friend and his infatuation for the friend's sister.
Tracie Chima Utoh, also known as Tracie Utoh-Ezeajugh, is a Nigerian playwright and Professor of Film and Theatre Design at Nnamdi Azikiwe University. In 2015 she was an ACLS/ASA Presidential Fellow, a scheme which invites "outstanding Africa-based scholars" to attend the African Studies Association annual conference and spend a week in an American institution before the conference. Her academic speciality is the study of the use of costume, makeup and body art, "both as art and as aids to characterisation on stage and in films". N.E. Izuu, writing in Creative Artist: A Journal of Theatre and Media Studies said that Utoh "exhibits a profound proclivity towards the reiteration of humanist agitation (rather than feminist) which aims at rechannelling literary emphasis to more debilitating phenomena in contemporary society other than the re-inscription of gendered disputations".
Shield and sword: Jewish polemics against Christianity and the ... - Page 149 Hanne Trautner-Kromann - 1993 "Against the background of these disputations, Moses wrote the Ezer ha-Emunah, but it concerns much more than... The Ezer ha- Emunah, the Support of Faith, is in two parts, and begins with a preface.18 The first part takes its point ..." Isidore Loeb (1888) showed that Moses ha- Kohen followed on from the pioneering works such as Shem Tov Shaprut's The Touchstone, Joseph Kimhi's Sefer ha-berit and most of all Jacob ben Reuben's Milhamot ha-Shem.Francesc Eiximenis' Attitude to Jews in Friars and Jews in the Middle Ages and Renaissance, Volume 2 p153 ed Susan E. Myers, Steven J. McMichael It also shares common ground with later works such as The refutation of the Christian principles of Hasdai Crescas.The refutation of the Christian principles of Hasdai Crescas ed.
In the reply he argued that his Christian faith was not incompatible with his appreciation for Jewish thought, writing "I am a Christian, but I do not dislike Jewish Rabbis". Agrippa then returned to Cologne and gave disputations at the university's faculty of theology. Agrippa followed Maximilian to Italy in 1511, and as a theologian attended the schismatic council of Pisa (1512), which was called by some cardinals in opposition to a council called by Pope Julius II. He remained in Italy for seven years, partly in the service of William IX, Marquess of Montferrat, and partly in that of Charles III, Duke of Savoy, probably occupied in teaching theology and practicing medicine. During his time in northern Italy Agrippa came into contact with Agostino Ricci and perhaps Paolo Ricci, and studied the works of philosophers Marsilio Ficino and Giovanni Pico della Mirandola, and the kabbalah.
Nonetheless, in 1933 Foy E. Wallace, responding to an invitation from Boll associate Charles McKendree Neal to debate the millennial issue, entered into the rambunctious Neal-Wallace Discussion on the Thousand Years Reign, held at Winchester, Kentucky, in January 1933; this debate jarred open a fissure which roiled congregations not only in Kentucky but also in other parts of the United States as well as overseas. Ensuing disputations, notably Wallace's 1934 debate with Baptist premillennialist J. Frank Norris,The Norris-Wallace debate is perhaps most distinctive in that at one point, feelings running high, Boll's sympathizer Dr. Jesse Z. Wood, widely known as a member of the Churches of Christ, joined Baptist Norris on the platform in support of Norris' position on the millennium. After the debate each side claimed victory. The sides never came to agreement over joint publication of the debate; so each side separately published its own version.
He had a knack of discovering hidden talent in the younger generation and inspired many young scholars who had taken University degrees in Sanskrit and Philosophy with a zest for research work in Vedanta. He championed the cause of Dvaita Vedanta for more than a quarter of century and made a deep and lasting impression on the world of traditional scholarship in Vedanta, by his tours and disputations and by his publications, distributed free all around. At the famous Dvaita- Advaita debate in Kumbakonam in 1929-30, he made history by engaging some of the veteran scholars of advaita headed by Anantha Krishna Shastri and forcing them all to retreat in despair. He engaged leading men of his day like Bal Gangadhar Tilak in philosophical debate; and founded a chair of Dvaita Vedanta and an endowment for the publication of Dvaita works written by North Indian authors, at the Benares Sanskrit College and edited Abhinavagada, Advaitakalanala, and other controversial classics.
As a result, many readers, unaware that Osiander was the author of the preface, believed that Copernicus himself had not believed that his hypothesis was actually true.John David North, Cosmos: An Illustrated History, (University of Chicago Press, 2008) page 309-310; Gribbin, John, Science: A History, Penguin Books Ltd, , 2003 Osiander also did not sign the preface added to Copernicus' book, therefore many readers at the time assumed that this is what Copernicus had actually thought himself.John Henry, "A Short History of Scientific Thought" (Basingstoke: Palgarve Macmillan, 2012) Page 74 In 1550 Osiander published two controversial disputations, De Lege et Evangelio and De Justificatione. In these, he set out his view that justification by faith was instilled in (rather than ascribed to) humanity by Christ's divinity, a view contrary to those of Martin Luther and John Calvin Calvin, John The Institutes of the Christian Religion Book III, Chapter XI although he agreed with Lutheranism's fundamental opposition to Roman Catholicism and Calvinism.
In 1541 he was made administrator of the Martinianum, a foundation for needy students, and at the same time lectured on philosophy. In 1549 he accepted the pastorate of Derendingen near Tübingen, and in 1551 he was called as professor to Tübingen. On 2 June 1557 he examined and signed, together with other theologians, the Confessio Virtembergica, which had been prepared for the Council of Trent, and in the month of August, together with Johannes Brenz's friend Johann Isenmann, he went to Langensalza and afterward to Saxony to come to an understanding with the theologians and councilors of the Elector Maurice concerning the Württemberg Confession as compared with the Saxon, which bad also been prepared for the Council of Trent. In November 1551, in company with Luther's former steward, Jodocus Neuheller, pastor at Entringen, he was sent as theological adviser of the Württemberg delegates to Trent, where they took notes of the disputations.
On 2 June 1927, Pope Pius XI clarified this decree, allowing that the Comma Johanneum was open to dispute, and further clarification came with Pope Pius XII's . The council cited Sacred Tradition in support of the Vulgate's magisterial authority: > Moreover, this sacred and holy Synod,—considering that no small utility may > accrue to the Church of God, if it be made known which out of all the Latin > editions, now in circulation, of the sacred books, is to be held as > authentic,—ordains and declares, that the said old and vulgate edition, > which, by the lengthened usage of so many years, has been approved of in the > Church, be, in public lectures, disputations, sermons and expositions, held > as authentic; and that no one is to dare, or presume to reject it under any > pretext whatever.Canons and Decrees of the Council of Trent, The Fourth > Session, 1546 The qualifier "Latin editions, now in circulation" and the use of "authentic" (not "inerrant") show the limits of this statement.
Andronikos Kamateros was well educated and had relations with most of the prominent literati of his day: poems were dedicated to him by Theodore Prodromos and Gregory Antiochos, and he corresponded with George Tornikes, Euthymios Malakes, Theodore Balsamon, and John Tzetzes, with whom he appears to have been "on intimate terms" (Polemis). Kamateros wrote an epigram on the procession of the Holy Spirit, but is best remembered for his Sacred Arsenal (, Hiera Hoplothēkē), an "extensive dogmatic and theological exposition on various heresies", modelled on the Dogmatic Panoply of Euthymios Zigabenos but expanded to include tracts against the teachings of the Roman Catholic Church and the Armenian Church. The work was commissioned by Emperor Manuel, and its two parts mainly consist of what Kamateros claims to be verbatim transcripts of theological disputations held by Manuel I with Catholic and Armenian envoys at Constantinople. Based on this information, the composition of the work can be dated to the period 1172–74.
During the Middle Ages a series of debates on Judaism were staged by the Catholic Church, including the Disputation of Paris (1240), the Disputation of Barcelona (1263), and Disputation of Tortosa (1413–14), and during those disputations, Jewish converts to Christianity, such as Nicholas Donin (in Paris) and Pablo Christiani (in Barcelona) claimed the Talmud contained insulting references to Jesus.Carroll, James, Constantine's sword: the church and the Jews : a history, Houghton Mifflin Harcourt, 2002Seidman, Naomi, Faithful renderings: Jewish-Christian difference and the politics of translation, University of Chicago Press, 2006 p 137Cohn-Sherbok, Dan, Judaism and other faiths, Palgrave Macmillan, 1994, p 48 The Disputation of Paris, also known as the Trial of the Talmud, took place in 1240 at the court of the reigning king of France, Louis IX (St. Louis). It followed the work of Nicholas Donin, a Jewish convert to Christianity, who translated the Talmud and pressed 35 charges against it to Pope Gregory IX by quoting a series of alleged blasphemous passages about Jesus, Mary or Christianity.Naomi Seidman, Faithful Renderings: Jewish-Christian Difference and the Politics of Translation, pp.
In the Liber Abaci, Fibonacci says the following introducing the Modus Indorum (the method of the Indians), today known as Hindu–Arabic numeral system or base-10 positional notation. It also introduced digits that greatly resembled the modern Arabic numerals. :As my father was a public official away from our homeland in the Bugia customshouse established for the Pisan merchants who frequently gathered there, he had me in my youth brought to him, looking to find for me a useful and comfortable future; there he wanted me to be in the study of mathematics and to be taught for some days. There from a marvelous instruction in the art of the nine Indian figures, the introduction and knowledge of the art pleased me so much above all else, and I learnt from them, whoever was learned in it, from nearby Egypt, Syria, Greece, Sicily and Provence, and their various methods, to which locations of business I travelled considerably afterwards for much study, and I learnt from the assembled disputations.
After failing to convince the desire of his heart, Anna Maria van Schurman, to abandon the pietism of Jean de Labadie, Elleboogius retreated to Scotland where he served as Professor extraordinarius in theology at the University of Aberdeen.. In his writings, Elleboogius showed an expert knowledge of rabbinic Hebrew as he argued against the theories of Thomas Gataker and Louis Cappel, who denied the Hebrew vowel points were an original part of the Hebrew language. He also held to the doctrine of synchronic contingency associated with Scotism and Reformed Orthodoxy. He left behind various academic disputations and a commentary on the Song of Songs, Huwelijks-Verbond en Borgtocht (1678).. Recent scholarship now disputes whether Elleboogius remained committed to synchronic contingency over the course of his entire life.. In a doctoral dissertation Scotus Enervatus: Non habenti aufertur quod videbatur habere (1693), his younger brother, Frederik Willem Pieter Elleboogius, included a dedication to C.H. Elleboogius, in which F.W.P. Elleboogius, "like his brother, points out that the idea in Scotus of contingency is not so different from that of Thomas [Aquinas]"..
Civilization: The West and the Rest by Niall Ferguson, Publisher: Allen Lane 2011 - While the madrasa college could also issue degrees at all levels, the jāmiʻahs (such as al-Qarawīyīn and al- Azhar University) differed in the sense that they were larger institutions, more universal in terms of their complete source of studies, had individual faculties for different subjects, and could house a number of mosques, madrasas, and other institutions within them. Such an institution has thus been described as an "Islamic university". Al-Azhar Mosque and University in Cairo Al-Azhar University, founded in Cairo, Egypt in 975 by the Ismaʻīlī Shīʻī Fatimid dynasty as a ', had individual faculties for a theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy and logic in Islamic philosophy. The postgraduate doctorate in law was only obtained after "an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose." ‘Abd al-Laṭīf al-Baghdādī also delivered lectures on Islamic medicine at al- Azhar, while Maimonides delivered lectures on medicine and astronomy there during the time of Saladin.

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