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26 Sentences With "latitudinarianism"

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

This meant he had to defend it against lounging sneerers like William F. Buckley, who flung words like "latitudinarianism" at him on TV. Well, he could be an intellectual too, showing in the more literary pages of Playboy—with offerings from Vladimir Nabokov, Ray Bradbury, John Updike and Jack Kerouac and interviews with Orson Welles and Martin Luther King, among many others—that he was on the very cutting edge of culture.
In the Roman Catholic Church, latitudinarianism was condemned in the 19th-century document Quanta cura. Pope Pius IX felt that, with its emphasis on religious liberty and the freedom to discard traditional Christian doctrines and dogmas, latitudinarianism threatened to undermine the church.
Latitudinarianism, in at least one area of contemporary philosophy, is a position concerning de dicto and de re (propositional) attitudes. Latitudinarians think that de re attitudes are not a category distinct from de dicto attitudes; the former are just a special case of the latter. The term was introduced into discussions of de dicto and de re attitudes by Roderick Chisholm in his "Knowledge and Belief: 'De Dicto' and 'De Re'" (1976). Latitudinarianism has since also sometimes been called an "unrestricted exportation" view.
Furthermore, after George I of Great Britain dismissed the Convocation, there was very little internal Church power to either sanction or approve. Thus, with no Archbishop of Canterbury officially announcing it, nor Lords adopting it, latitudinarianism was the operative philosophy of the English church in the 18th century. For the 18th-century English church in the United States (which would become the Episcopal Church after the American Revolution), latitudinarianism was the only practical course since it was a nation with official pluralism, diversity of opinion, and diffusion of clerical power.
Jonas Proast (c.1640−1710) was an English High Church Anglican clergyman and academic. He was an opponent of latitudinarianism, associated with Henry Dodwell, George Hickes, Thomas Hearne and Jonathan Edwards.John Marshall, John Locke: Resistance, Religion and Responsibility (1994), p. 370.
Together with his friend John Jebb, bishop of Limerick, Knox developed a distinctive style of high-churchmanship (evidenced in his theology of sacraments) which also respected strains in evangelicalism, Methodism and seventeenth-century latitudinarianism. Knox wrote in defence of Catholic emancipation.
Until the end of his life he remained a protagonist in theological controversy and a keen fighter against latitudinarianism and liberalism; but the sharpest religious or political differences never broke his personal friendships and his Christian charity. Among other things for which he will be remembered was his origination of harvest festivals.
On the whole, Cornwallis has generally been judged as a competent administrator, but an uninspiring leader of the eighteenth-century church. He is considered a typical product of eighteenth-century latitudinarianism, and their lack of zeal paved the way for the differing responses of both the Evangelicals and the Oxford Movement in the early 19th century.
His opponents included Richard BaxterRichard Baxter's Answer to Dr Edward Stillingfleet's charge of separation (1680) and John Owen. John Howe took the line that "latitude" was not compatible with a "mean narrow" approach.Richard Ashcraft, Latitudinarianism and Toleration, p. 159 in Richard W. F. Kroll, Richard Ashcraft, Perez Zagorin (editors), Philosophy, Science, and Religion in England, 1640-1700 (1991).
It is, therefore, an attack upon attackers and differs subtly from the literature of dissent found fifteen years earlier. For his efforts, Defoe was put in the pillory. He would continue his Puritan campaigning in his journalism and novels, but never again with public satire of this sort. Instead of wild battles of religious controversy, the early 18th century was a time of emergent, de facto latitudinarianism.
In Essays on Several Important Subjects in Philosophy and Religion (1676) he wrote a significant essay The Agreement of Reason and Religion, aimed at least in part at nonconformism. Reason, in Glanvill's view, was incompatible with being a dissenter.Richard Ashcraft, Latitudinarianism and Toleration, p. 157 in Richard W. F. Kroll, Richard Ashcraft, Perez Zagorin (editors), Philosophy, Science, and Religion in England, 1640–1700 (1991).
Sterne was ordained as a deacon on 6 March 1737 and as a priest on 20 August 1738. His religion is said to have been the "centrist Anglicanism of his time", known as "latitudinarianism". A few days after his ordination as a priest, Sterne was awarded the vicarship living of Sutton-on- the-Forest in Yorkshire. Sterne married Elizabeth Lumley on 30 March 1741, despite both being ill with consumption.
Adsit was a regular contributor to the columns of the New York City Baptist Register, the Boston Recorder, the New- York Tribune and the Western Literary Messenger. Her earlier work was mostly in the line of poetic effusions and several series of "lay sermons" under the signature of "Probus." These sermons aroused intense antagonism in clerical circles, on account of their latitudinarianism on theologic questions. Heated and prolonged discussions followed each publication.
From 1845 till he left Newcastle he received an annual supplement of five hundred guineas to his income, subscribed by his parishioners. In 1853 he obtained the archdeaconry of Lindisfarne with the vicarage of Eglingham, Northumberland, annexed; and in 1857 he was appointed canon of Durham. He died at Eglingham vicarage, 25 August 1865. Coxe was a strenuous opponent of latitudinarianism in doctrine and practice, and upheld the rights and privileges of the clergy.
Charles Reding arrives at Oxford University planning to follow the advice and example of his father, and to submit to the teachings of the Church of England without becoming involved in any factious parties. Reding is inclined towards a form of Latitudinarianism, following the maxim "Measure people by what they are, and not by what they are not."Newman, p. 16 His conversations with his friend Sheffield convince him, however, that there must be right and wrong answers in doctrinal matters.
The Radical Reformation, 3rd edition. Volume 15 of Sixteenth Century Essays and Studies. Ann Arbor, MI: Edwards Brothers, 1992 In 1683, when Anthony Ashley Cooper, 1st Earl of Shaftesbury, lay dying in Amsterdam – driven into exile by his outspoken opposition to King Charles II – he spoke to the minister Robert Ferguson, and professed himself an Arian. In the 18th century the "dominant trend" in Britain, particularly in Latitudinarianism, was towards Arianism, with which the names of Samuel Clarke, Benjamin Hoadly, William Whiston and Isaac Newton are associated.
Since dissenting, Establishment and Independent divines were in print, the constant movement of these works helped defuse any region's religious homogeneity and fostered emergent latitudinarianism. Periodicals were exceedingly popular, and the art of essay writing was at nearly its apex. Furthermore, the happenings of the Royal Society were published regularly, and they were digested and explained or celebrated in more popular presses. The latest books of scholarship had "keys", "indexes" and "digests" made of them that could popularise, summarise and explain them to a wide audience.
Ashley was educated at St Paul's School and New College, Oxford, where he won the Stanhope Essay Prize (1928, 'Republicanism in the reign of Charles II') and the Gladstone Memorial (1930, 'The rise of Latitudinarianism in the Church of England'),Oxford University Calendar 1932, Oxford : Clarendon Press, 1929, pp.160, 167 and achieved first-class honours in Modern History in 1929.Oxford University Calendar 1932, Oxford : Clarendon Press, 1929, p.278 He went on to take a DPhil, studying under David Ogg, and it was his doctoral thesis that became Financial and Commercial Policy Under the Commonwealth Protectorate.
Latitudinarianism was initially a pejorative term applied to a group of 17th-century English theologians who believed in conforming to official Church of England practices but who felt that matters of doctrine, liturgical practice, and ecclesiastical organization were of relatively little importance. Good examples of the latitudinarian philosophy were found among the Cambridge Platonists. The latitudinarian Anglicans of the seventeenth century built on Richard Hooker's position, in Of the Laws of Ecclesiastical Polity, that God cares about the moral state of the individual soul and that such things as church leadership are "things indifferent". However, they took the position far beyond Hooker's own and extended it to doctrinal matters.
Examples of the latitudinarian philosophy underlying the theology were found among the Cambridge Platonists and Sir Thomas Browne in his Religio Medici. Additionally, the term latitudinarian has been applied to ministers of the Scottish Episcopal Church who were educated at the Episcopal-sympathizing universities at Aberdeen and StAndrews, and who broadly subscribed to the beliefs of their moderate Anglican English counterparts. Today, latitudinarianism should not be confused with ecumenical movements, which seek to draw all Christian churches together, rather than seeking to de-emphasize practical doctrine. The term latitudinarian has taken on a more general meaning, indicating a personal philosophy that includes tolerance of other views, particularly, but not necessarily, on religious matters.
The Cambridge Platonist movement evolved into a school called Latitudinarianism, which emphasised reason as the barometer of discernment and took a stance of indifference towards doctrinal and ecclesiological differences. The evangelical revival, influenced by such figures as John Wesley and Charles Simeon, re-emphasised the importance of justification through faith and the consequent importance of personal conversion. Some in this movement, such as Wesley and George Whitefield, took the message to the United States, influencing the First Great Awakening and creating an Anglo-American movement called Methodism that would eventually break away, structurally, from the Anglican churches after the American Revolution. By the 19th century, there was a renewed interest in pre-Reformation English religious thought and practice.
By the 1880s Müller was being courted by Charles Godfrey Leland, medium Helena Blavatsky, and other writers who were seeking to assert the merits of "pagan" religious traditions over Christianity. The designer Mary Fraser Tytler stated that Müller's book Chips from a German Workshop (a collection of his essays) was her "Bible", which helped her to create a multi-cultural sacred imagery. Müller distanced himself from these developments, and remained within the Lutheran faith in which he had been brought up. According to G. Beckerlegge, "Müller's background as a Lutheran German and his identification with the Broad Church party" led to "suspicion by those opposed to the political and religious positions that they felt Müller represented", particularly his latitudinarianism.
Since at least the 1970s, Anglo-Catholicism has been dividing into two distinct camps, along a fault-line which can perhaps be traced back to Bishop Charles Gore's work in the 19th century. The Oxford Movement had been inspired in the first place by a rejection of liberalism and latitudinarianism in favour of the traditional faith of the "Church Catholic", defined by the teachings of the Church Fathers and the common doctrines of the historical eastern and western Christian churches. Anglican Service Book (1991), a traditional-language version of the Book of Common Prayer Because of the emphasis on upholding traditions, until the 1970s most Anglo-Catholics rejected liberalising development such as the conferral of holy orders on women. Present-day "traditionalist" Anglo-Catholics seek to maintain tradition and to keep Anglican doctrine in line with that of the Roman Catholic and Eastern Orthodox churches.
Melville extended the period his narrator spent on the island by three months, made it appear he understood the native language, and incorporated material from source books he had assembled. Milder calls Typee "an appealing mixture of adventure, anecdote, ethnography, and social criticism presented with a genial latitudinarianism that gave novelty to a South Sea idyll at once erotically suggestive and romantically chaste". An unsigned review in the Salem Advertiser written by Nathaniel Hawthorne called the book a "skilfully managed" narrative by an author with "that freedom of view ... which renders him tolerant of codes of morals that may be little in accordance with our own". Hawthorne continued: > This book is lightly but vigorously written; and we are acquainted with no > work that gives a freer and more effective picture of barbarian life, in > that unadulterated state of which there are now so few specimens remaining.
Introductory works on Anglicanism, such as The Study of Anglicanism, typically refer to the character of the Anglican tradition as "Catholic and Reformed", which is in keeping with the understanding of Anglicanism articulated in the Elizabethan Settlement of 1559 and in the works of the earliest standard Anglican divines such as Richard Hooker and Lancelot Andrewes. Yet different strains in Anglicanism, dating back to the English Reformation, have emphasized either the Reformed, Catholic, or "Reformed Catholic" nature of the tradition. Anglican theology and ecclesiology has thus come to be typically expressed in three distinct, yet sometimes overlapping manifestations: Anglo-Catholicism (often called "high church"), Evangelical Anglicanism (often called "low church"), and Latitudinarianism ("broad church"), whose beliefs and practices fall somewhere between the two. Though all elements within the Anglican Communion recite the same creeds, Evangelical Anglicans generally regard the word catholic in the ideal sense given above.
The Syllabus is made up of phrases and paraphrases from earlier papal documents, along with index references to them, presenting a list of "condemned propositions", and implicitly supporting their opposites. For instance, in condemning proposition 14, "Philosophy is to be treated without taking any account of supernatural revelation", the Syllabus asserts the contrary proposition—that philosophy must take account of supernatural revelation. The Syllabus does not explain why each particular proposition is wrong, but cites earlier documents considering each subject. Except for some propositions drawn from Pius' encyclical Qui pluribus of November 9, 1846, most were based on documents issued after the Revolutions of 1848 shocked the Pope and the papacy (see Italian unification). The Syllabus is divided into ten sections of 80 propositions which condemn various errors about the following topics: #pantheism, naturalism, and absolute rationalism, #1–7 #moderate rationalism, #8–14 #indifferentism and latitudinarianism, #15–18 #socialism, communism, secret societies, Bible societies, and liberal clerical societies, a general condemnation, unnumbered #the Catholic Church and her rights, #19–38 (defending temporal power in the Papal States, overthrown six years later) #civil society and its relationship to the church, #39–55 #natural and Christian ethics, #56–64 #Christian marriage, #65–74 #the civil power of the sovereign Pontiff in the Papal States, #75–76 #liberalism in every political form, #77–80.

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