There's some disputation with the referee, who says play on.
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Out of public disputation, Kant argued, we may arrive at the truth.
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Despite the dysfunction and disputation, each man in the ragtag collection was contributing.
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First, that this nation was born bickering; disputation is in the national genome.
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Perhaps the one Christmas ritual of whose extreme antiquity we can be absolutely certain is disputation.
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It's just one more thing that has entered our lives to become an object of pleasure, edification, and disputation.
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Or worse, engage in some measure of serious disputation with all manner of horseshit, which also grants trash the veneer of credibility.
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They dwell in a virtual world of data, social networks and endless quantification, a world that feeds their appetites for abstraction and disputation.
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And having four teams in the playoff (as opposed to two chosen to play for the title during the B.C.S. era) has meant less disputation.
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"The potential I sensed in this story was a debate, an almost Talmudic disputation, between a progressive and a conservative," he said in an interview.
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As much as any disputation over policy, this gulf defines the Democratic field, separating candidates of disparate backgrounds and ideologies into two loose groups: fighters and healers.
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There were no direct clashes between the candidates, no traces of personal animus — but a debate it was, the first vivid disputation over policy in the 2020 Democratic presidential primary.
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From the outside, the American South of 2017 may seem stuck in a one-note loop of grim historical disputation, with fights over the Confederate flag and monuments interrupted only by meteorological disaster.
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The structure of college football, which has one more so-called power conference than it does playoff spots, guarantees disputation, as at least one power-conference champion will be left out every year.
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On October 21546, 1517, Martin Luther either did or did not nail a paper titled "Disputation on the Power and Efficacy of Indulgences," better known as the Ninety-five Theses, to a church door in Wittenberg, Germany.
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We often saw with our own eyes corpses strung together floating down the Pearl River, the result of "Attack With the Pen and Defend With the Sword" [a method of disputation at the time that involved great violence].
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The word "symposium" is written in Greek on a canvas hanging above the stage, but one section could be subtitled "agon," in the sense of "disputation"; you can see the start of a quarrel, the rising of temper.
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Being Jewish is knowing Jewish history in some depth; being Jewish is engaging with the incomparable treasury of disputation that is the Talmud; being Jewish is immersion in the boundless glories of Jewish literature, poetry, philosophy and art.
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Its only moments of disputation arrive in the form of television, from, say, Jackson's defense lawyers during the 21991-21995 trial, and, in 21996, from Jackson himself, in a recorded statement against molestation charges brought by the father of Jordan Chandler.
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History books tell us that a German monk named MARTIN LUTHER nailed a document called the "Disputation on the Power and Efficacy of Indulgences," better known as the "Ninety-Five Theses," to the DOOR of ALL SAINTS CHURCH in WITTENBERG on October 231, 21517, although Mr. Eaton-Salners maintains that this act was actually performed on a later date.
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Gessen doesn't arrive at this conclusion herself, probably because, like many Jews, she prefers to inhabit a kind of Birobidzhan of the mind—a Jewish identity that resembles nationalism but with an allegiance not to flag or army but to culture and language, not to religion as faith but as the bearer of a long written tradition of thought and disputation and storytelling.
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During what came to be known as the New York-New Jersey Line War, between 1701 and 1765, natives of those two provinces, fueled by cartographical ambiguity, legal disputation, political chicanery, royal favoritism, proprietary murkiness, territorial stubbornness, latitudinal chauvinism, and good old-fashioned greed, would occasionally shoot at one another, raid the others' camps, destroy their homes, and burn their crops.
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There should be no disputation of this issue and the fact that the chief of staff to the president would make the case that compromise was possible over the debate of expanding or not expanding slavery is not only ignorant, but it is extremely hurtful to the millions of African Americans whose ancestors had the misfortune of experiencing the treachery of such an oppressive system.
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While a prisoner, Hubmaier requested a disputation on baptism, which was granted. The disputation yielded some unusual events. Ten men, four of whom Hubmaier requested, were present for the disputation. Within the discussion, Hubmaier proceeded to quote statements by Zwingli in which he asserted that children should not be baptized until they had been instructed.
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Prior to the 1263 Disputation of Barcelona, he followed Nicholas Donin's lead in attempting to ban the Talmud, which he argued had "irrational" textual material.Kobak, Joseph Jeschurun, pp. 1–15 As for his participation in the Disputation, it was his attempt to convert Nahmanides and other fellow Jews to Christianity. The failure to convert anybody during the Disputation did not, however, discourage Christiani.
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Pinturicchio's "Disputation of St Catherine". Gioffre and Sancha are generally thought to have been the models for the boy and girl in the artist Pinturicchio's 'Disputation of St Catherine', where they are depicted as a young couple in love.
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After his liberation, Bagshaw continued to reside abroad. In 1612, he held a disputation with Daniel Featley concerning transubstantiation.Notes of this disputation were printed many years afterwards in Transubstantiation exploded, or an Encounter with Richard, the titularie Bishop of Chalcedon. ... By Daniel Featley, D.D. Whereunto is annexed a publique and solemne disputation held at Paris with Christopher Bagshawe, D. in Theologie and Rector of Avie Marie College, 1638.
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This disputation also led to Johann Eck's challenging Martin Luther to the Leipzig Debate.
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Conservative faculty, led by Smyth, challenged Vermigli to defend his views in a formal disputation. Smyth fled to St Andrews and finally to Leuven before the disputation could be held, so three Catholic divines, William Tresham, William Chedsey and Morgan Phillips, stepped forward to take his place. The disputation was held in 1549 before Richard Cox, the University Chancellor and a firm Protestant. It focused on the doctrine of transubstantiation, with Vermigli's opponents arguing for it and him against.
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Osborne, London 1745), pp. 98-105, at p. 103. (Google) He was similarly among those recommended to participate in disputation with Edmund Campion in 1581."LXXIV: Mr Norton's Advice, for proceeding with Campion in disputation, Sept. 28th 1581", in J. Strype, The Life and Acts of Matthew Parker, in 4 Books, Vol.
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Vermigli's command of Hebrew, as well as his knowledge of rabbinic literature, surpassed that of most of his contemporaries, including Calvin, Luther, and Zwingli. Vermigli published an account of his disputation with Oxford Catholics over the Eucharist in 1549, along with a treatise further explaining his position. The disputation largely dealt with the doctrine of transubstantiation, which Vermigli strongly opposed, but the treatise was able to put forward Vermigli's own Eucharistic theology. Vermigli's Eucharistic views, as expressed in the disputation and treatise, were influential in the changes to the Book of Common Prayer of 1552.
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Pearson 2008, 4. The Acts of the Disputation with Manes state that for a time he taught among the Persians.Archelaus, Acts of the Disputation with Manes Chapter lv. He is believed to have written over two dozen books of commentary on the Christian Gospel (now all lost) entitled Exegetica, making him one of the earliest Gospel commentators.
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The plague of locusts in finds parallels in several ancient texts, often involving the actions of gods. The ancient Sumerian tale The Disputation Between the Hoe and the Plow relates the acts of the god Enlil’s hand and the locust swarm.The Disputation Between the Hoe and the Plow (Sumer, 3rd millennium BCE); reprinted in, e.g., “The Disputation Between the Hoe and the Plow,” translated by Herman L.J. Vanstiphout, in William W. Hallo and K. Lawson Younger Jr., editors, The Context of Scripture: Volume I: Canonical Compositions from the Biblical World (New York: Brill Publishers, 1997), pages 579–80.
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They questioned the mass, the nature of church and state connections, and infant baptism. After the Second Disputation of ZürichThe first disputation occurred in January 1523 between Zwingli and Johann Faber. in 1523, they became dissatisfied, believing that Zwingli's plans for reform had been compromised with the city council. Grebel, Manz and others made several attempts to plead their position.
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The disputation started on 26 October 1523 and lasted two days. Zwingli again took the lead in the disputation. His opponent was the aforementioned canon, Konrad Hofmann, who had initially supported Zwingli's election. Also taking part was a group of young men demanding a much faster pace of reformation, who among other things pleaded for replacing infant baptism with adult baptism.
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Raphael, Disputation of the Holy Sacrament, 1509-1510 The first composition Raphael executed between 1509 and 1510Raphael, Phaidon Publishers, 1948, p. 24. was the Disputation of the Holy Sacrament, the traditional name for what is really an Adoration of the Sacrament. In the painting, Raphael created an image of the church, which is presented as spanning both heaven and earth.
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Saadia R. Eisenberg Reading Medieval Religious Disputation: The 1240 "Debate" Between Rabbi Yechiel of Paris and Friar Nicholas Donin Yechiel's primary defence was that the Yeshu in rabbinic literature was a disciple of Joshua ben Perachiah, and not to be confused with Jesus (Vikkuah Rabbenu Yechiel mi-Paris). At the later Disputation of Barcelona (1263) Nahmanides made the same point.paragraph 22.
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Madew became Master of Clare Hall after Roland Swynbourne, a committed Catholic, was ejected. He himself was removed from the post, after Queen Mary came to the throne in 1553. In 1548 as Vice-Chancellor Madew stopped a proposed disputation by Roger Ascham on the Eucharist. The next year, on 20 June, there was an official disputation on a similar topic.
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He joined with Siegmund Friedrich Dresig to conduct a literary disputation against Christian Siegmund Georgi in respect of the latter's New Testament exegesis and criticism.
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The Jewish representatives were at a considerable disadvantage—where Nahmanides at the Disputation of Barcelona and the Jewish representatives at the Disputation of Paris had been granted immunity, "every Jewish attempt to respond to the Christian charges was met with the threat of the accusation of heresy".Madeleine Pelner Cosman and Linda Gale Jones (2008). Handbook of Life in the Medieval World. Infobase Publishing.
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The work is an interesting disputation on technical points of some aspects of symbolic logic, also called mathematical logic. The tone used is friendly. If the disputation ever took place (it might be supposed), it was between two friends in the professional spirit of academic collaboration and amity. Perhaps this is an inherent message which Debono also wanted to get through to his readers.
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13th century French tosafist. Defended Judaism in the Disputation of Paris. Reported to have moved to Acre, Israel in about 1258, approximately ten years before his death.
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But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.
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A thesis or dissertation Originally, the concepts "dissertation" and "thesis" (plural, "theses") were not interchangeable. When, at ancient universities, the lector had completed his lecture, there would traditionally follow a disputation, during which students could take up certain points and argue them. The position that one took during a disputation was the thesis, while the dissertation was the line of reasoning with which one buttressed it. Olga Weijers: The medieval disputatio.
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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.
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This included the first disputation in Zürich on January 29, 1523, and the second from October 26 to 28, 1523, which he initially presided over. In Zürich, he would begin to preach by 1526, and by 1528 he left for Bern where he would teach Hebrew and participate in the disputation there. He was involved in several anabaptist proceedings of the day. He continued to preach at several locations, including St. Gallen and Basel.
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Here he conceived a plan of reunion, which took the form of a public disputation in Leipzig in 1539. He had already (1537) published his Methodus concordiae ecclesiasticae, and for the new disputation he prepared Typus prioris Ecclesiae in which he proposed the Church of the first centuries as the ideal to be sought for. His endeavours for reunion, however, were without result. Opposition forced him to flee to Bohemia, thence to Berlin.
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Doctoral ceremony at Leiden University (7 July 1721). A thesis or dissertationOriginally, the concepts "dissertation" and "thesis" (plural, "theses") were not interchangeable. When, at ancient universities, the lector had completed his lecture, there would traditionally follow a disputation, during which students could take up certain points and argue them. The position that one took during a disputation was the thesis, while the dissertation was the line of reasoning with which one buttressed it.
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He was perhaps shielded to some extent from the ramifications of peer disputation, since his position and standing at the institute was not adversely influenced by criticism from Western academics.
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Callahan served as the center's director from its inception to September 1, 1996.In honour of Daniel Callahan: A medieval disputation on bioethics www.Acessmyliabry.com November 01, 1996. Humane care international.
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Vincent also attended the Disputation of Tortosa (1413–14), called by Avignon Pope Benedict XIII in an effort to convert Jews to Catholicism after a debate among scholars of both faiths.
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He was already respected as a logician, Hebraist, and theologian, and engaged in disputes with "heretics" and "papists". On 10 July 1621 he was incorporated B.D. of Oxford. On 31 May 1623 he had a disputation on the authority of the church with Sylvester Norris, who called himself Smith.An account of this was published in the following year under the title of The Summe of a Disputation between Mr. Walker, ... and a Popish Priest, calling himselfe Mr. Smith.
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Martin Luther opened the Protestant Reformation by demanding a disputation upon his 95 theses, 31 October 1517. Although presented as a call to an ordinary scholastic dispute, the oral debate never occurred.
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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.
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He earned a Doctor of Divinity degree following a public disputation, in which he underwent the same test made by Thomas Aquinas and Bonaventure at the University of Paris in the 13th century.
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Passus 8: Will's search for Dowel begins. He enters into a disputation with Friars. He then falls asleep once more and meets Thought. Thought instructs Will in 'Do well, do better, do best'.
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At Venice in 1667, during the week beginning 26 September, he held a public disputation, against all comers, on nearly every branch of human knowledge, especially the Bible, theology, patrology, history, law, literature, and poetry. He named this disputation, in his quaint and extravagant style, "Leonis Marci rugitus litterarii" (the literary roaring of the Lion of St. Mark); this obtained for him the freedom of the city of Venice and the professorship of moral philosophy at the University of Padua.
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In 1244, as an outcome of the Disputation of Paris, twenty-four carriage loads of Talmuds and other Jewish religious manuscripts were set on fire by French law officers in the streets of Paris.
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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.
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The subject of his disputation for the degree was a refutation of the new ideas of the Reformation emerging from the Continent, in particular the doctrines of Philipp Melanchthon. Up to this time, Latimer described himself as "obstinate a papist as any was in England". A recent convert to the new teachings, Thomas Bilney heard his disputation and later came to him to give his confession. Bilney's words had a great impact on Latimer and from that day forward he accepted the reformed doctrines.
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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.
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II Part 2, p. 223, 233. On 29 November 1551 he was present at the disputation on the Sacrament held in William Cecil's house.Collinson, History and Antiquities of the County of Somerset, III, pp. 68-69.
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The disputation was not a free discussion between two parties but took the form of a propaganda attack by the Christian side against Jews, including the use of psychological pressure in the form of intimidation and threats.
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The Jews who refuse to convert are regarded as "deliberately defiant" rather than "invincibly ignorant". ;1263: Disputation of Barcelona. ;1264: Pope Clement IV assigns Talmud censorship committee. ;1264: Simon de Montfort inspires massacre of Jews in London.
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Crescas was not a Rabbi, yet he was active as a teacher. Among his fellow students and friends, his best friend was Isaac ben Sheshet Perfet. Cresca's students won accolades as participants in the Disputation of Tortosa.
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There were thus two possibilities: either the Jewish representatives did not have all their say, or that they are without answer. The Pope summed up and said that since the Jews change their words from one moment to another it would be better to hold the disputation in writing. Thus the disputation continued by way of readings of written memoranda through the months of March and April. The Jews requested a free debate, but they were told that they are not at a debate but at a gathering for indoctrination and inculcation.
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This has been described as the "theory of two Jesuses" though Berger (1998) notes that Yehiel in fact argues for three Jesuses.Berger D. "On the Uses of History in Medieval Jewish Polemic against Christianity: The Search for the Historical Jesus." In Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi, 1998, p. 33 This defence featured again in later Jewish defences during the medieval period, such as that of Nachmanides at the Disputation of Barcelona, though others such as Profiat Duran at the Disputation of Tortosa did not follow this argument.
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In the preface to his commentary on Profiat Duran's Al-Tehi ka-Aboteka, he recounts a disputation with a Christian scholar concerning the doctrine of the Trinity. He seems to have elaborated this disputation and to have used it later in various anti- Christian writings. In 1452 he was sent by the Prince of Asturia, Don Enrique, to Segovia to prevent an outbreak of popular rage at Easter against the Jews. He speaks occasionally in his writings of great sufferings which drove him from place to place, and of passing through a severe illness.
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In 1522 he became acquainted with Heinrich Glarean, (Conrad Grebel's teacher) and Erasmus at Basel. In March 1523, in Zürich, Hübmaier met with Huldrych Zwingli, and even participated in a disputation there in October of that same year. In the disputation, he set forth the principle of obedience to the Scriptures, writing, “In all disputes concerning faith and religion, the scriptures alone, proceeding from the mouth of God, ought to be our level and rule.” It was evidently here that Hübmaier committed to abandoning infant baptism, a practice he could not support with Scripture.
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Zwingli became his friend and adviser and they began a lively exchange of letters. In 1526, Haller participated in the disputation of Baden, and in 1528 in the Bern disputation, which resulted in the Bernese Reformation edict on 7 February 1528 in which Bern officially decided for the Reformation. Zwingli's 1531 death brought the Reformation in Bern to a crisis, to which the city council reacted by calling the first Bernese Synod with 200 participants. Haller was especially concerned as Zwingli's successor Heinrich Bullinger was unable to attend.
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After Farel and Viret establish themselves in a nearby monastery, they often harass the convent and distribute heretical articles to advertise a disputation, which was promptly forbidden by the bishop. Heretics came to the convent to inform the nuns that they were required to attend, but they remained vigilant. Later the father confessor recounted what he witnessed at the disputation: Reformer Jaques Bernard continuously lost his arguments against the Dominican friar Jean Chapuis, so Chapuis was excluded from the remaining days. Farel and Viret then attempt to preach at the convent, forcefully separating the nuns.
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György Válaszúti was a Hungarian Unitarian. In the Disputation of Pécs 1588, he debated for the Unitarian side using the ideas of Sommer.György Enyedi and Central European Unitarianism in the 16-17th Mihály Balázs, Gizella Keserű - 2000 In the Pécsi disputa (The Disputation of Pécs), György Válaszúti repeats the above argument against the trinity of the philosophers - referring to Postellus' work, but obviously taking his ideas from Sommer.Archivum Ottomanicum: Volume 16 1998 In dieser Kirche kam es 1588 zu dem berühmten Religionsdisput zwischen dem reformierten Seelsorger Máté Skarica und dem Unitarier György Válaszúti (Szônyi o.
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Fox in Nickalls, pp. 44, 48, 97–98, 120 and 127–131. As his reputation spread, his words were not welcomed by all. As an uncompromising preacher, he hurled disputation and contradiction to the faces of his opponents.
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The Heidelberg 28 theses based the disputation, and represented a significant evolution from the 95 theses of the previous year from a simple dispute about the theology behind the indulgences to a fuller, Augustinian, theology of sovereign grace.
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He instead received a degree without examination in 1814. He had defended a thesis that was considered blasphemous in the preliminary public disputation; but it is not known whether this fact is related to his not sitting the examination.
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To have a chip on one's shoulder refers to the act of holding a grudge or grievance that readily provokes disputation. It can also mean a person thinking too much of oneself (often without the credentials) or feeling entitled.
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1973 "Lech Szczucki has established the authenticity of this disputation, in his Marcin Czechowic (Warsaw 1964) nn. 121-138, pp. ... Certainly, the formulation of the Jews' arguments too is in this work done by Czechowic." Polish New Testament 1577.
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Allen and Parsons persisted with their demand for another two years, but Jesuit opinion was against further confrontation. Campion was forced into disputation in the Tower of London under adverse conditions. When Persons left England, he was never to return.
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In 1506, he accompanied the pope in the expedition against Giovanni II Bentivoglio and participated in the occupation of the Bologna. He was then papal legate to Bologna. Cardinal Vigerio, in a detail from Raphael's Disputation of the Holy Sacrament.
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This disputation led to some important questions to natural philosophers: Which category/categories does motion fit into? Is motion the same thing as a terminus? Is motion separate from real things? These questions asked by medieval philosophers tried to classify motion.
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He says this idea is a "mirage, an illusion which rapidly fades the closer one gets to it." Pimlott sees much disputation and little harmony.Ben Pimlott, "Is The 'Postwar Consensus' A Myth?" Contemporary Record (1989) 2#6 pp. 12–14.
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He did not immediately return to the orthodox positions of the Church of England, but was drawn into controversy with Catholics: with John Lewgar, John Floyd, and in a disputation with Thomas White before Lord Digby and Sir Kenelm Digby.
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This period saw the development of Scholasticism, a text critical method developed in medieval universities based on close reading and disputation on key texts. The Renaissance period saw increasing focus on classic Greco-Roman thought and on a robust Humanism.
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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.
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The initiator of the disputation and representative for the Christians was the antipope's personal physician, the Jewish Christian convert Gerónimo de Santa Fe. After his conversion to Christianity, he presented Antipope Benedict XIII with a composition containing topics to contest with his former co-religionists. The aging antipope, who rejoiced at religious debate, jumped at the opportunity to bring the Jews to a disputation. King Ferdinand I of Aragon did not stand in his way, and letters of invitation were sent to the various Jewish communities in 1413. Attempts by the Jews to free themselves of this were not successful.
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The Jews responded via a commentary to the midrashim that relied on both the surface (peshat) and comparative meaning (drash) to remove the messianic sting. They also repeated the statement of Nahmanides in his own disputation that he is not obligated to believe in Aggadah, which led Geronimo to depict them as heretics by their own religion. The Jews also pointed out that, in any case, belief in the Messiah is not the mainstay of Judaism. This point was to appear in an explicit and expanded form in the Sefer ha-Ikkarim ("Book of Fundamental Principles"), which Yosef Albo wrote following the disputation.
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Its immediate occasion was the disputation at Heidelberg in 1568 for the doctorate of theology by George Withers, an English Puritan (subsequently Archdeacon of Colchester), silenced in 1565 at Bury St Edmunds by Archbishop Parker. Withers had proposed a disputation against vestments, which the university would not allow; his thesis affirming the excommunicating power of the presbytery was sustained. The Treatise of Erastus (1589) was published by Giacomo Castelvetro, who had married Erastus's widow.With the title Explicatio gravissimae quaestionis utrum excommunicatio, quatenus religionem intelligentes et amplexantes, a sacramentorum usu, propter admissum facinus arcet, mandato nitatur divino, an excogitata sit ab hominibus.
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With the support of Humboldt and Gauss, Dirichlet was offered a teaching position at the University of Breslau. However, as he had not passed a doctoral dissertation, he submitted his memoir on the Fermat theorem as a thesis to the University of Bonn. Again his lack of fluency in Latin rendered him unable to hold the required public disputation of his thesis; after much discussion, the University decided to bypass the problem by awarding him an honorary doctorate in February 1827. Also, the Minister of Education granted him a dispensation for the Latin disputation required for the Habilitation.
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The theologian Johann Eck, however, was determined to expose Luther's doctrine in a public forum. In June and July 1519, he staged a disputation with Luther's colleague Andreas Karlstadt at Leipzig and invited Luther to speak.Marius, 87–89; Bainton, Mentor edition, 82.
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Erhard Schnepf Erhard Schnepf (1 November 1495, Heilbronn - 1 November 1558, Jena; also Erhard Schnepff) was a German Lutheran Theologian, Pastor, and early Protestant reformer. He was among the earliest followers of Luther convinced to his views at the 1518 Heidelberg Disputation.
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Meanwhile, he was mobilised as Sergeant of the seventh regiment infantry, which was stationed near Amsterdam between 1914 and 1916. Between 1915 and 1919 he was member of the national board of the VDB. He graduated in 1917 on basis of a disputation.
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She presided over a formal disputation in the king's court. Louis insisted on the burning of the Talmud and other Jewish books, but Blanche promised Rabbi Yehiel of Paris, who spoke for the Jews, that he and his goods were under her protection.
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This enrages the local Christian population, who attack the Jewish quarter of Narbonne. Don Aymeric, the governor of Narbonne prevents a massacre and restores all stolen Jewish property to their rightful owner. ;1240: Duke Jean le Roux expels Jews from Brittany. ;1240: Disputation of Paris.
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The first disputation of Zürich of 1523 was the breakthrough: the city council decided to implement his reformatory plans and to convert to Protestantism. Iconoclasm in Zurich, 1524. In the following two years, profound changes took place in Zürich. The Church was thoroughly secularised.
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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.
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He used the dispute over the works of Maimonides, which ended with the burning of his books, to justify burning a book even if only a small part of it is heretical. It seems that most of the Jewish religious leaders reached the conclusion that a continuation of the disputation would exact a heavy cost and that the harm brought in their absence upon their communities and families was intolerable, so they decided to end it at all costs. It is not known what those among them who decided to continue said in the remainder, and in December 1414 the disputation was formally concluded.
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Seton was present at the disputation with Peter Martyr held at Oxford in 1550. In 1553 he was installed canon of Winchester Cathedral, and in the following year prebendary of Ulskelf in the York Minster. He was one of the doctors of divinity who, by the direction of Bishop Gardiner, went to Oxford for the disputation with Thomas Cranmer, Nicholas Ridley, and Hugh Latimer, concerning matters of religion, and on this occasion he was incorporated D.D. there on 14 April 1554. In 1555 Seton visited the Protestant John Bradford in prison, for the purpose of inducing him to recant; in 1558 he attended Thomas Benbridge on the same mission.
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During the Disputation of Paris, 1240, and Disputation of Barcelona 1263, references to Jesus in the Talmud became a pretext for Christian persecution and Jehiel ben Joseph in Paris,Jehiel ben Joseph of Paris, Vikuakh, ed. R. Margaliot, Lemberg (1928) Nahmanides in Barcelona, defended the Jewish community from Christian inquisitors by denying that the "Yeshu" passages had anything to do with Christianity. Jacob ben Meir (1100-1171) and Jacob Emden (1697-1776) also took this position. In the censorship and self-censorship of the Talmud which followed Adin Steinsaltz notes that references to Christianity were censored out of the Talmud, even where the reference was not negative.
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Socially, the Newman continued to reflect the character of Catholicism among Oxford students; Baroness Williams of Crosby has recorded that while she "went occasionally to the Newman Society", she "was never part of the exclusive Catholic groups, usually young men and women from distinguished recusant families."Williams 2003, p. 4. Francis Muir has written of being introduced (by then-chaplain Mgr Valentine Elwes) to Elizabeth Jennings at a "Newman Society bun-fight" during this period. The academic year 1956-7 saw the society hosting a disputation conducted by Oxford's Dominicans, an event repeated to much acclaim in Hilary 2014, with a further disputation scheduled for Michaelmas of the same year.
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In 1674, Hyojong's wife Queen Inseon's death. that time was growth to revive disputation, Queen Inseon of King Injo's first daughter-in-low or Second daughter-in-low. that time living to King Injos second wife Queen Jangryeol. but Queen Inseon's funeral time Queen Jangryeol's rite problem.
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He also included his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as The 95 Theses.Hillerbrand, Hans J. "Martin Luther: Indulgences and salvation," Encyclopædia Britannica, 2007. This became a factor in starting the Reformation, the birth of Protestantism.
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In this project she worked closely with liberal Christian women. 22 kindergarten teachers had been educated and the first kindergarten for 70 children had been opened in Hamburg. Her disputation Zur Sache Fröbels, published in 1853, caused a sensation. She defended his pedagogical model against unjust allegations.
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With James II of Aragon, he participated in the conquest of the kingdom of Murcia. He served as ambassador to the French court. He was close with Saint Raymond of Peñafort and promoted the cult of the Immaculate Conception. He participated in the Disputation of Barcelona.
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Kamen, p. 14. Most of the damage caused as a result of the disputation was to morale. Aragon Jewry suffered a hard blow and many of its dignitaries and wealthy converted. The feeling was that the Jews had gotten the worst of it in the confrontation with Geronimo.
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In the year 1906 he became a member of the (an association of libertines) and 1912 he joined the SPD. By that time he had come to know that August Bebel and Wilhelm Liebknecht did not approve of the loans for the war in 1870/71.Kuhl: Streitgespräch (disputation).
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104, No. 3 (Jul. - Sep., 1984), pp. 586-588 (586f.) Daniel also points out that the Arab equivalent of the Latin disputation, the taliqa, was reserved for the ruler's court, not the madrasa, and that the actual differences between Islamic fiqh and medieval European civil law were profound.
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He had already written four others, the Disputation des pastourelles (1388), defending the Immaculate Conception; the Livre du champ d'or; the Livre du miracle de Basqueville (1389); and the Vie de Monsieur saint Léonard, about the same time. They offer an unflattering picture of the society of the day.
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Ironside published, with a short preface, Nicholas Ridley's account of a disputation at Oxford on the sacrament, together with a letter of John Bradford's (Oxford, 1688), and a sermon preached before the king on 23 November 1684 (Oxford, 1685). A portrait is in the hall of Wadham College.
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Others counter that such evidence is unnecessary because it was the custom at Wittenberg university to advertise a disputation by posting theses on the door of All Saints' Church, also known as "Castle Church".Junghans, Helmer. "Luther's Wittenberg," in McKim, Donald K. (ed.) The Cambridge Companion to Martin Luther.
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The ordered disputation was organized by Raymond de Penyafort, the superior of Christiani and the confessor of James I. Christiani had been preaching to the Jews of Provence. Relying upon the reserve his adversary would be forced to maintain through fear of incurring the wrath of the Christian dignitaries, Christiani assured the King that he could prove the truth of Christianity from the Talmud and other rabbinical writings. Nachmanides complied with the order of the King, but stipulated that complete freedom of speech should be granted. The disputation took place in front of the royal court of King James of Aragon (1263), who guaranteed and asserted freedom of speech for the Jewish spokesperson Nachmanides.
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In part to bolster faltering support for his papacy, Benedict initiated the year-long Disputation of Tortosa in 1413, which became the most prominent Christian–Jewish disputation of the Middle Ages. Two years later Benedict issued the papal bull Etsi doctoribus gentium which was one of the most complete collections of anti-Jewish laws. Synagogues were closed, Jewish goldsmiths were forbidden to produce Christian sacred objects such as chalices and crucifixes and Jewish book binders were forbidden to bind books which included the names of Jesus or Mary. Those laws were repealed by Pope Martin V, after he received a mission of Jews, sent by the famous synod convoked by the Jews in Forlì, in 1418.
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Lohenstein was friendly with Heinrich Mühlpfort. After finishing secondary school, Casper had to leave Breslau because there was as yet no university in the town. At the University of Leipzig he studied under Benedikt Carpzov (1595–1666), the founder of the German criminal justice system, and at the University of Tübingen with Wolfgang Adam Lauterbach (1618–1678), where on 6 June 1655 he produced his Disputation ("Disputation Jurudica de Voluntate"). After finishing his studies, the (at that time usual) Grand Tour which he joined led him first of all to the sovereign courts of Germany, then to Switzerland, Leiden, Utrecht and Vienna (but not Italy, due to the plague then raging there).
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In 1959 Franco Strazzullo returned to Oliviero, showing that he was the kneeling figure portrayed beside the apostles by comparison with his depiction in Filippino Lippi's Annunciation in the Carafa chapel in Santa Maria Sopra Minerva, Raphael's Disputation of the Holy Sacrament and the statue of Oliviero in Naples Cathedral.
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The Friers Chronicle: or the trve Legend of Priests and Monkes Lives, London, 1623. The epistle dedicatory to the Countess of Devonshire is signed T. G. Appended to Lawrence Womack's anonymous treatise on The Result of False Principles, London, 1661, is a tract by Goad.Stimvlvs Orthodoxvs; sive Goadus redivivus. A Disputation . . .
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'A Welsh Narrative corrected and taught to speak true English and some Latine, or, Animadversions on an imperfect relation in the "Perfect Diurnall," Numb. 138, 2 Aug. 1652, containing a narration of the Disputation between Dr. Griffith and Mr. Vavasor Powell, near New Chappell in Mountgomeryshire, 23 July 1652,’ London, 1653.
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The term theologia crucis was used very rarely by Luther. He first used the term, and explicitly defined it in contrast to the theology of glory, in the Heidelberg Disputation of 1518. During this debate, he represented the Augustinians and presented his theses that later came to define the Reformation movement.
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The disputation lasted for three days, but was inconclusive. Part of Crossraguel Abbey was destroyed in 1561 by order of the Scottish privy council. The Catholic liturgy continued in use there, despite disapproval and a dispute over tax. Kennedy, however, was in bad health and died in 22 July 1564.
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Of the three characterisations, Brenton's is the only one which touches comfortably on James's likely bisexuality. Common to all three characterisations, however, is a portrait, established by McLellan, of self- willed, seemingly cranky and almost arbitrary love of intellectual disputation for its own sake which belies an ultimately wily style of diplomacy.
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A divisive controversy with Pierre Du Moulin broke out in 1612.W. B. Patterson, King James VI and I and the Reunion of Christendom (1997), p. 158 and later. They had earlier, in 1601, been allies on the Huguenot side of a public disputation against the Catholic Jacques-Davy Duperron and others.
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Involved with the Conference of reformed ministers at Dedham, Essex, his disputation with Andrew Oxenbridge was on the point of justification by faith alone (sola fide).Collinson, Craig and Usher, Conferences and Combination Lectures, pp. 103-04, 253-55. J. Craig, 'Members of the Dedham Conference,' Oxford Dictionary of National Biography, Themes.
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He died about 1823. A French Pettifogger.—Mons. GINAT had a medium education, and was quite useful to the French in the Grant, through his tact as a pettifogger. His mind seems to have been well adapted to this business, for he is said to have had a particular liking for disputation.
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Lake translation: "Recognized") and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. The disputation can perhaps be attributed to Origen. Origen seems to have accepted it in his writings. Cyril of Jerusalem (348 AD) does not name it among the canonical books (Catechesis IV.33–36).
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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.
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James Carroll Constantine's sword: the church and the Jews : a history The Talmud was likewise the subject of the Disputation of Barcelona in 1263 between Nahmanides (Rabbi Moses ben Nahman) and Christian convert, Pablo Christiani. This same Pablo Christiani made an attack on the Talmud that resulted in a papal bull against the Talmud and in the first censorship, which was undertaken at Barcelona by a commission of Dominicans, who ordered the cancellation of passages deemed objectionable from a Christian perspective (1264).Cohn-Sherbok, pp. 50–54Maccoby At the Disputation of Tortosa in 1413, Geronimo de Santa Fé brought forward a number of accusations, including the fateful assertion that the condemnations of "pagans", "heathens", and "apostates" found in the Talmud were, in reality, veiled references to Christians.
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Numerous times between 1239 and 1775 all copies of the Talmud were destroyed. In 1280 following the Disputation of Barcelona the Talmud was censored. Following the invention of the printing press, the Talmud was banned by the Pope. All printed editions of the Talmud, including the Basel Talmud and the Vilna Edition Shas, were censored.
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His lectures on I Corinthians, Romans, Judges, Kings, Genesis, and Lamentations were turned into commentaries. Beginning in 1549, Vermigli became involved in controversy regarding the Eucharist. He published his disputation with Catholics at Oxford University along with a tract on the subject. He later wrote treatises on the Eucharist against Catholics as well as Lutherans.
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He authored a number of Latin poems. From 1583 he was subdeacon in Saint Gall and became deacon and priest in 1584. Four years later, on 5 May 1588, he became baccalaureus theologiae in Dillingen. He became licentiatus theologiae on 11 December 1589 and finally – after public disputation – doctor theologiae on 26 October 1593.
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In the classical form, the letter 'D' in the A-B-C-D-E theory stands for the therapeutic technique of Disputing the client's irrational beliefs. Phadke expanded the letter 'D' and created modified three-fold denotation- a) Detection b) Disputation c) Discrimination. Ellis has incorporated this denotation in ABC structure of REBT.Ellis, A. (1977).
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After Kantakouzenos' victory in the civil war, in 1351 Phakrases led part of the army, under Manuel Asen (a brother of Empress Irene Asanina) in the failed siege of the Genoese colony of Galata. In 1355 he wrote a summary of the theological disputation between Gregory Palamas and Nikephoros Gregoras over the Hesychast controversy.
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She was awarded the Cross of Saint George. After the February Revolution of Danzas returned to Petrograd. The interim government proposed to her the command of the Women's Battalion, but she refused. In 1917, Danzas was slated to debate in Saint Petersburg State University Master's degree in world history, but the disputation was not held.
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On 10 March 1650 he attacked the right of unordained preaching in a public disputation with the baptist Samuel Fisher of Folkestone. Fisher used arguments from Jeremy Taylor's “Discourse of the Liberty of Prophesying,”’ which Reading had already criticised in print. Reading was restored to his Dover living shortly before the English Restoration of 1660.
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The doctoral examination board (Promotionsausschuss) of your institute of interest, or the Dean of the Law Faculty respectively, is responsible for determining questions of equivalency. Writing a dissertation should take no longer than three years. After submitting a dissertation and receiving a positive assessment, doctoral students are required to take part in a disputation.
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Nagel as a student also practiced oral skills, presenting disputation arguments, sermons and catechisms in public. He wrote poetry in both German and Latin, but preferred Latin. And he helped his father in his work. He belonged to university societies such as the Altdorf German Society, and he was treasurer of the Latin Society.
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The three children each have a different power. Jeanne is able to see the future, William has big size and psychological strength, and Jacob can heal almost any wound. They are pursued by King Louis IX and his agents after interfering with the events following Disputation of Paris, when hundreds of copies of the Talmud were burned.
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He resided for the most part in London. He was dexterous in managing conferences between representatives of his own co-religionists and Protestants. On 21 and 22 April 1621, he and John Percy the Jesuit held a disputation with Daniel Featley and Thomas Goad. In the reign of Charles I he was in confinement for many years.
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Of his works the following are the most important: "Commentaria et Controversiae in primam partem Summae S. Thomae" (Bologna, 1620) and "in tertiam partem Summae S. Thomae" (Bologna 1625); "Opuscula varia theologica et philosophica" (Bologna, 1630) in which are contained the acts of the above-mentioned disputation, "De SS. Patrum et doctorum Ecclesiae auctoritate in doctrina theologica" (Bologna, 1633).
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Munich, Münster, Berlin (HU), Cologne, Tübingen, Göttingen), some others refer to it either as Doctor of Jurisprudence (Doktor der Rechtswissenschaft, e.g. Heidelberg, Hamburg) or Doctor of Law (Doktor des Rechts (sg.), e.g. Berlin (FU)). It is conferred based on a thesis consisting of a suitable body of original academic research, and an oral examination (Rigorosum or Disputation).
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One journey in 1615 took him from Saumur to Basel, with a manuscript of Philippe de Mornay based on the Pugio Fidei of Ramón Martí. In Germany he visited Herborn, Marburg and Heidelberg. Cloppenburg returned to the Netherlands in 1616 as a preacher at Aalburg. A Gomarist, he took part in a disputation against Remonstrants at Bleiswijk.
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The first of these, on two plates, was after Raphael's fresco The School of Athens, in 1550. It was followed by a copy of Lambert Lombard's Last Supper in 1551, Raphael's fresco Disputation of the Holy Sacrament in 1552, Agnolo Bronzino's The Nativity in 1553, and The Judgement of Paris, after Giovanni Battista Bertani in 1555.
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Between 1743–44, he made a new travels abroad, and dwelt especially in Helmstedt, where he made his disputation under the famous Johann Lorenz von Mosheim, and became an honorary doctor of theology. He was a member of parliament in 1778 and 1786 and in 1750 he was called to Lund University as professor of theology.
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He attended the Diet of Speyer in 1526, but his hope of holding a disputation with Luther was not fulfilled. In 1529 he became secretary to George, Duke of Saxony, at Dresden and Meissen. The death of his patron (1539) compelled him to take flight. In September 1539 he became canon at Breslau, where he died.
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Fagius was born at Rheinzabern in 1504. His father was a teacher and council clerk. In 1515 he went to study at the University of Heidelberg and in 1518 was present at the Heidelberg Disputation. In 1522 he moved to the University of Strasbourg, where he learned Hebrew and met Matthäus Zell, Martin Bucer and Wolfgang Capito.
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Crumpe was an Oxford-based cleric from Ireland. He wrote sermons against John Wycliffe's views on dominion, though he was later condemned by the church as his views on the sacrament were deemed too close to Wycliffe. He is credited with terming Wycliffe's followers Lollards. Crumpe was suspended from all teaching and disputation for a time in 1382.
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Kristian Schjelderup moved with his family to Kristiansand in 1903, where his father was appointed bishop in 1908. He graduated as Cand.theol. in 1918, and earned the Dr.theol. degree in 1923.He completed his dissertation, on the religious implications of Albert Einstein's theory of relativity, in 1921 but the disputation did not take place until 1923.
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300px The Disputation on the Trinity is a c.1517 oil on canvas painting by Andrea del Sarto, now in the Galleria Palatina in Florence. At the top of the painting is a vision of the Holy Trinity. Seated in the foreground are Saint Sebastian and Mary Magdalene, the latter modelled on the artist's wife Lucrezia del Fede.
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Flavel was born in 1596 at Bishop's Lydeard, Somerset, England, where his father was a clergyman. He matriculated on 25 January 1611 at Trinity College, Oxford, and developed a turn for logical disputation. In 1613 he was made one of the first scholars of Wadham College. He graduated B.A. on 28 June 1614, and lectured on logic.
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There are no known full translations to English. Dien includes partial translations of The Disputation at Pengcheng, a conflict in present-day Xuzhou. Dien compares the Northern Wei and Liu Song accounts of this one in a long series of conflicts between the two states. The Liu Song account is included in volume 59 of the Book of Song.
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On 3 August 1824 Hoga defended Hasidism in a public disputation. In Warsaw Hoga met Alexander McCaul of the London Society for Promoting Christianity among the Jews (LSPCJ). With McCaul's encouragement he went to London, and by 1838 he participated in a translation into Hebrew of the New Testament. In later life Hoga took on literary work.
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Their first book, however, probably a work of devotion or of encouragement to Catholics, was successfully issued. Brinkley moved the press to the home of Francis Browne, brother of Viscount Montagu. Persons issued A brief Censure upon two Books written in answer to M. Edmund Campion's Offer of Disputation in 1581. Campion's challenge was then circulating in manuscript.
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In July 1420, he was the chief orator of the Catholic party at the Hussite disputation at Prague. Though never married and probably in minor orders, he was not a priest. He died at Buda, Kingdom of Hungary, aged 73 or 74. Pier Paolo Vergerio was the first to publish Petrarch's Africa for the public in 1396–1397.
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After some preliminary skirmishing, in which Griffith held up to ridicule the bad Latin of his adversary, the disputation was held on 23 July 1652, and, if Wood's partial testimony can be accepted, Powell 'fell from want of academic learning and of the true way of arguing.' Both parties claimed the victory and rushed into print. Powell wrote his account in the 'Perfect Diurnall,’ while three pamphlets were Griffith's contributions to the controversy. They were: 1. 'A Bold Challenge of an Itinerant Preacher (Vavasor Powell) modestly answered by a Local Minister to whom the same was sent and delivered; and severall Letters thereupon' [in Latin], London, 1652, 4to. 2. 'A Relation of a Disputation between Dr. Griffith and Mr. V. Powell, and since some false observations made thereon,’ London, 1653, 4to. 3.
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There is a quoted Talmudic passage, for example, where Jesus of Nazareth is sent to Hell to be boiled in excrement for eternity. Donin also selected an injunction of the Talmud that permits Jews to kill non-Jews. This led to the Disputation of Paris, which took place in 1240 at the court of Louis IX of France, where four rabbis, including Yechiel of Paris and Moses ben Jacob of Coucy, defended the Talmud against the accusations of Nicholas Donin. The translation of the Talmud from Aramaic to non-Jewish languages stripped Jewish discourse from its covering, something that was resented by Jews as a profound violation. The Disputation of Paris led to the condemnation and the first burning of copies of the Talmud in Paris in 1242.
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In 1517, Luther nailed the Ninety-five theses to the Castle Church door, and without his knowledge or prior approval, they were copied and printed across Germany and internationally. Different reformers arose more or less independently of Luther in 1518 (for example Andreas Karlstadt, Philip Melanchthon, Erhard Schnepf, Johannes Brenz and Martin Bucer) and in 1519 (for example Huldrych Zwingli, Nikolaus von Amsdorf, Ulrich von Hutten), and so on. After the Heidelberg Disputation (1518) where Luther described the Theology of the Cross as opposed to the Theology of Glory and the Leipzig Disputation (1519), the faith issues were brought to the attention of other German theologians throughout the Empire. Each year drew new theologians to embrace the Reformation and participate in the ongoing, European-wide discussion about faith.
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Though quantitative research is essential, it is not sufficient for providing the answers to questions concerning usability for example. Additionally, Digital Taylorism may be seen as overstepping its place for management. These new technologies may be crossing the line by intervening before anything results in significant industrial disputation. Instead, organizations are disciplining workers who simply do not meet the quota or standards.
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Sent to Ludlow, to be examined by the Council of the Marches, Davies encountered more Protestant ministers. They took him to church under pretext of a disputation, and then began the Protestant service. He recited the Latin Vespers in a loud voice. From Ludlow he was sent to Bewdley, where he had to share his prison with felons, and thence to other jails.
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Because of the disagreements, Zwingli decided to boycott the disputation. On 19 May 1526, all the cantons sent delegates to Baden. Although Zürich's representatives were present, they did not participate in the sessions. Eck led the Catholic party while the reformers were represented by Johannes Oecolampadius of Basel, a theologian from Württemberg who had carried on an extensive and friendly correspondence with Zwingli.
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Bern, Basel, Schaffhausen, and Zürich supported him. The Baden disputation exposed a deep rift in the Confederation on matters of religion. The Reformation was now emerging in other states. The city of St Gallen, an affiliated state to the Confederation, was led by a reformed mayor, Joachim Vadian, and the city abolished the mass in 1527, just two years after Zürich.
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Lorenz met with and got along well with Martin Luther. Luther arrived on April 18, 1518 in Würzburg with a letter of introduction from Duke Frederick the Wise of Saxony. Lorenz offered a new escort accompany him to Heidelberg Disputation. Luther turned down the offer as Luther’s Erfut brethren, Land and Usingen, met him and offered a ride on their cart.
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Rossetti went to Rome as a young man. At the age of eighteen he engaged in a public disputation (i.e. took his Bacculaureate) in philosophy and theology, in the presence of Cardinal Francesco Barberini, the nephew of Pope Urban VIII. He then studied law at the University of Bologna, and took his degree in utroque iure (both Canon Law and Civil Law).
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In the Register's discourse of politics, Niles used what he called "magnanimous disputation", trying to present the arguments of both sides fairly and objectively, a policy which has made the paper an important source for the history of the period. Later in life, Niles was afflicted by a paralytic condition and retired to Wilmington, Delaware, where he died in 1839.
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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.
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Later that year he was accused of supporting some of Wyclif's errors in a public disputation, for which he incurred the censure of Archbishop Arundel. Fleming must have either been exonerated or renounced his supposed heresy because he was still a member of the committee of censors when its list of Wycliffe's errors was published in 1411 (Nighman, 2003, pp.208-10).
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Gonsalvus Hispanus (; 1255 – 1313) was a Spanish Franciscan theologian and scholastic philosopher, who became Minister General of the Order of Friars Minor. He was born at Lugo. He taught at the University of Paris, where he carried out a disputation with Meister Eckhart in 1303. He was expelled from Paris as a papal supporter, in the dispute with Philip IV of France.
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Adriaan Heereboord had argued in Cartesian style, against scholasticism for limitations to be put on disputation, which should be bounded by good faith in the participants. Werenfels went further, regarding "logomachy" as a malaise of the Republic of Letters.Wolfgang Rother, Paratus sum sententiam mutare: The Influence of Cartesian Philosophy at Basle pp. 79–80, in History of Universities, Volume XXII/1 (2007), pp.
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After their disputation, Huss undergoes a surgical operation. Under anaesthesia, he converses with God and is told that "If you have courage, although the night be dark, although the present battle be bloody and cruel and end in a strange and evil fashion, nevertheless victory shall be yours. . . . Only have courage. On the courage in your heart all things depend."H.
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This improvement is not completed in this life: Christians are always "saint and sinner at the same time" (simul iustus et peccator)"daily we sin, daily we are justified" from the Disputation Concerning Justification (1536) —saints because they are holy in God's eyes, for Christ's sake, and do works that please him; sinners because they continue to sin until death.
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Coulthurst was ordained deacon in 1776, and became a Fellow of Sidney Sussex College in 1781. From 1782 to 1790 he was minister at Holy Sepulchre, Cambridge. He graduated B.D. in 1785, D.D. in 1791, and took part in a celebrated Divinity Act (formal theological disputation) with Isaac Milner. As a young Fellow Coulthurst supported the abolitionist cause in Cambridge.
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His final disputation was presented on 4 February, and he received his Doctorate in Theology on 15 March 1529.C. W. Boase, ed. Register of the University of Oxford, Volume I: 1449–63 and 1505–71, (Oxford, U.K.: 1885) p. 132. Basyng became a leader within the priory due to his education and experience with the outside world as a secular cleric.
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At the Diet Wimpina, with John Mensing, Redorfer, and Elgersma, drew up, against Luther's seventeen Swabian articles, the "Christlichen Unterricht gegen die Bekanntnus M. Luthers". Wimpina was commissioned to confute the "Confessio Augustana" (Augsburg Confession), and took part in the disputation about reunion. Afterwards, he accompanied the Elector to Cologne for the election of King Ferdinand. He then retired to Baden.
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Only a few weeks after the Nikolsburg disputation, Leonhard Schiemer went to Vienna. There he again met — as already mentioned — Hans Hut and the Anabaptist congregation at Kärntnerstraße. Within two days, Schiemer was won over to the Anabaptist view and at the same time convinced of the pacifist beliefs of the Stäbler. He was baptized and became a member of the Vienna congregation.
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Deciding to embrace the ecclesiastical state, Hanna was sent by Bishop Bernard John McQuaid to study at the Pontifical North American College and the Urban College of Propaganda. His professor at the Propaganda, Benedetto Lorenzelli (a future cardinal), selected him and fellow student Edward A. Pace as the American representatives at a philosophical disputation before Pope Leo XIII in 1882.
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Desiderius Erasmus (1466/69–1536) in a 1523 portrait by Hans Holbein the Younger Martin Luther was an Augustinian monk in Erfurt. In his Disputation Against Scholastic Theology of 4 September 1517, Luther entered into the medieval debate between the Thomists and the Ockhamists by attacking the Ockhamist position and arguing that man by nature lacks the ability to do good that the Ockhamists asserted he had (and thus denying that man could do anything to deserve congruent merit). Modern scholars disagree about whether Luther in fact intended to criticize all scholastics in this Disputation or if he was concerned only with the Ockhamists. Arguing in favor of a broader interpretation is the fact that Luther went on to criticize the use of Aristotle in theology (Aristotle was the basis of Thomist as well as Ockhamist theology).
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Hamilton did not submit, and his example was followed by other ministers including Edward Brice and John Ridge. Henry Leslie, Echlin's successor, was urged by Bramhall to proceed to their deposition; Leslie challenged them to a public disputation. His challenge was accepted, and Hamilton was chosen to conduct the defence on their behalf. The conference opened on 11 August 1636, in the presence of a large assembly.
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Many miracles were attributed to him after his death. He was canonized in 1888, and is the patron saint of altar servers. He longed to work in the mission fields of China, but did not live long enough to go there. After completing his course work, he was asked to defend the entire field of philosophy in a public disputation in July, just after his exit examinations.
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When he accompanied Duke Johann Friedrich to Heidelberg, he tried to bring Elector Frederick III, the Pious, over to his opinions. There he disputed with Pierre Boquin and Thomas Erastus on the Lord's Supper. In the aftermath of this disputation, his theological convictions began to change. As he began to warm to other theological perspectives, this shift naturally led to a break with the Gnesio-Lutherans.
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Conrad Grebel probably experienced a conversion in the spring of 1522. His life showed a dramatic change, and he became an earnest supporter of the preaching and reforms of Zwingli. He rose to leadership among Zwingli's young and enthusiastic followers. This close following and enthusiastic support of Zwingli was challenged by the Second DisputationThe first disputation occurred in January 1523 between Zwingli and Johann Faber.
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At Internet Archive. Accessed 13 March 2015. Fabri, who had not envisaged an academic disputation in the manner Zwingli had prepared for, was forbidden to discuss high theology before laymen, and simply insisted on the necessity of the ecclesiastical authority. The decision of the council was that Zwingli would be allowed to continue his preaching and that all other preachers should teach only in accordance with Scripture.
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In September 1523, Leo Jud, Zwingli's closest friend and colleague and pastor of St. Peterskirche, publicly called for the removal of statues of saints and other icons. This led to demonstrations and iconoclastic activities. The city council decided to work out the matter of images in a second disputation. The essence of the mass and its sacrificial character was also included as a subject of discussion.
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380px Noli me tangere is a c.1510 oil on canvas painting by Andrea del Sarto. It was the first he produced for the Augustinian San Gallo church in Florence, as recorded by Anonimo Magliabechiano and in Vasari's Lives of the Artists, and he later produced the San Gallo Annunciation and The Disputation on the Trinity for the same church. It is now in the Uffizi.
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Jud assumed his preaching duties only four days after the First Zürich Disputation. During 1523, Jud became increasingly involved in Reformation efforts. On March 7, 1523 he was appointed the pastor of the Oetenbach nunnery in Zürich, which housed Dominican nuns. That summer he began preaching against clerical marriage prohibitions, which resulted in a group of the nuns at petitioning to be released from their vows.
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Socrates Scholasticus, Church History, book 2, chapter 30.Socrates Scholasticus, Church History, book 2, chapter 37. He also appears in the Altercatio Heracliani laici cum Germinio episcopo Sirmiensi, which purports to be the minutes of a public disputation between Germinius and a Nicene layman called Heraclianus in January 366.This document mention one more heresiarch among the bishops of Sirmium (metropolitan bishops of Pannonia Secunda), Photinus.
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He was for many years professor of theology. He was a prolific writer and left behind twenty works, while, as a keen controversialist, he attained great celebrity in consequence of his disputation with the Calvinist preacher Gabriel Hotton, which continued from 19 to 22 April 1633, and, was brought by Hauzeur to such a conclusion that the Catholics throughout the vicinity lit bonfires to celebrate his triumph.
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In his Against Henry, King of the English, Luther criticized the use of the proof by assertion and a reliance on style over substance in the Thomist form of disputation, which he alleged as being, "It seems so to me. I think so. I believe so." Luther also argued that the Thomist method led to shallowness among theological debates in England at the time.
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Dissatisfaction with the outcome of a disputation in 1525 prompted a group to part ways with Huldrych Zwingli. George Blaurock (Bonaduz, c. 1491 – 1529) was a co-founder of the Swiss Brethren movement. He was educated at the University of Leipzig and served as a priest, but departed from the Catholic Church before he arrived in Zürich around 1524, for he had already taken a wife.
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Jose is known for his ethical dicta, which are characteristic, and in which he laid special stress on the study of the Torah.Compare Avot 4:6 A series of Jose's ethical sayingsIn Shabbat 118b shows his tendency toward Essenism. As has been said above, Jose was opposed to disputation. When his companion Judah desired to exclude Meïr's disciples from his school, Jose dissuaded him.
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His knowledge of Hebrew enabled him to overcome in public debate two rabbis, one at Avignon in 1659, the other at Florence in 1695. The latter became a Christian, his conversion being ascribed by Massoulié to prayer more than to successful disputation. Massoulié was a professor of theology at the Roman College of St. Thomas, the future Pontifical University of St. Thomas Aquinas, Angelicum.
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The appointment followed a public disputation he had with his colleague Johannes Stercz, almost certainly in Presburg, in the presence of the king and his court, about the horoscope of the conception of the son of count János Rozgon. By Bylica's own account, Stercz was humiliated.Martin Bylica, Epistola ad Stanislaum Bylica de Olkusz de modo rectificandi genituras humanas (Cracow, Jagiellonian University Library, rkp. 616, fol. 146v).
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Thus, the physics postulations and conjectures made by Dumbleton and his Oxford contemporaries were primarily done without any application of physical experimentation. Dumbleton, along with the other three Merton philosophers, received the moniker 'Calculators' for their adherence to mathematics and logical disputation when solving philosophical and theological problems.Robert Pasnau (ed.) and Christina Van Dyke (2nd ed.). The Cambridge History of Medieval Philosophy (Vol. II).
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One text was concerned with the opinions of the medieval Dominican theologian Robert Holcot. Apart from the reply to Cajetan, Almain wrote on political topics. These works included a discussion of the opinions of William of Ockham about papal power and a disputation on the power of pope and council, his earliest statement of Conciliarism. Almain embraced the distinction between the absolute and ordained powers of God.
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A.Ramulu, Sri Ramanama Kshetram, Jagdevpur, Medak, A.P.India. While some are available in part, the remaining are available full length. Sanskrit scholars view Ramaraya Kavi as a strong proponent of Advaita siddhanta (theory) of Adi Shankara. His philosophical interpretations and dialectics of logical disputation of Advaita system of thought earned him the name Apara Adi Shankara which means—Ramaraya Kavi is another incarnation of Adi Shankara.
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Other committee members included Helen Blackburn, Millicent Fawcett, Jessie Boucherett, Eva McLaren, Margaret Bright Lucas, Priscilla Bright McLaren and Frances Power Cobbe. Becker differed from many early feminists in her disputation of essentialised femininity. Arguing there was no natural difference between the intellect of men and women, Becker was a vocal advocate of a non-gendered education system in Britain."Lydia Becker – The Life and Times".
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Other activities included participation in moot court, disputation, and masques. Plays written and performed in the Inns of Court include Gorboduc, Gismund of Salerne, and The Misfortunes of Arthur. An example of a famous masque put on by the Inns was James Shirley’s The Triumph of Peace. Shakespeare’s The Comedy of Errors and Twelfth Night were also performed here, although written for commercial theater.
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In 1955, a student at the university, Rickard Wilson, held a fake disputation on fatilary calculus, witnessed by many of the larger newspapers in Sweden, fooling many of the journalists, who the day after produced a number of serious articles on the disputation. Three years later, in 1958, a committee at the union, Chalmersspexet, donated 64 öre- corresponding to around 4.5 USD of today-to the Swedish state to "even out the national debt to a whole number of kronor". In 1968, when the Stockholm University Student Union occupied their union building, ChS decided to occupy the brewery Pripps. Before the transfer of the sovereignty of Hong Kong to China from the United Kingdom in 1997, the students' union wrote a request to the British Prime Minister asking if they could hire the whole of Hong Kong for a few minutes in connection with the transfer to China.
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For four days, Conon and Eugenius debated with Paul and Stephen of Cyprus; both Michael the Syrian and Bar Hebraeus erroneously name John of Ephesus as Paul's companion in the disputation. The disputation came to nothing, and the two factions remained in schism. The Emperor Justin issued an henoticon (edict of union) in 571 in an effort to end the schism between the Chalcedonian Imperial Church and the non-Chalcedonian Syriac Orthodox Church, but was rejected by most non-Chalcedonians, and he ordered their persecution on 21 March. John Scholasticus invited Paul, who was residing at the monastery of the Acoemetae in Constantinople, and the bishops John of Ephesus, Stephen of Cyprus, and Elijah, to the patriarchal palace to discuss ending the schism, but upon their arrival there they were detained until they had agreed to subscribe to the Emperor Justin's edict, thus entering into communion with the Imperial Church.
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The bells, however, were kept in order. In 1646 Grew took part with John Bryan in a public disputation on infant baptism at Trinity Church, with Hanserd Knollys and another. Towards the end of 1648 Oliver Cromwell was in Coventry on his way to London from Scotland; Grew pleaded with him for the king's life. On 10 October 1651 he accumulated the degrees of B.D. and D.D. at Oxford.
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Although Zwingli refused to attend in person, he printed broadsheets throughout its duration and sent his assistant Johannes Oecolampadius to debate Johann Eck and Thomas Murner. In the end, a majority decided against the reformers but a substantial bloc emerged on their behalf as well. Johann Pistorius held a disputation in the city in 1589. Stein was refortified sometime between 1658 and 1670 but the fortress was abandoned in 1712.
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The rubric for disputation and correspondence (Bāb al-Munāẓara wa-l-Murāsala) and the column for questions and answers (Masāʿil wa-aǧwibatuhā) enabled and promoted social, scientific and political debates.Ibid. Authors and readers could express their opinions, debate with other authors or ask questions.i.a. al- Muqtataf, from 5th volume, 8th issue, 1881. The importance of interaction with the readership is also evident in numerous reader surveys, its results were continuously published.
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The following day, William de la Marck, Lord of Lumey, commander of the Gueux de mer, had them interrogated and ordered a disputation. In the meantime, four others arrived. It was demanded of each that he abandon his belief in the Transubstantiation, the doctrine of the real presence of Christ in the Blessed Sacrament, as well as the belief in the Papal supremacy. All remained firm in their faith.
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On 3 January 1523, the Zürich city council invited the clergy of the city and outlying region to a meeting to allow the factions to present their opinions. The bishop was invited to attend or to send a representative. The council would render a decision on who would be allowed to continue to proclaim their views. This meeting, the first Zürich disputation, took place on 29 January 1523.
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He obtained a master's degree in philosophy and a doctor's degree in theology at the Academy of Vilnius, and taught philosophy and theology there. In 1599 he took part in a public disputation with the Protestants Marcin Janicki and Daniel Mikołajewski. It was recorded by Martin Gratian Gertich.Edmund de Schweinitz, History of the Church Known as the Unitas Fratrum Or the Unity of the Brethren (1885), note p. 473.
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A depiction of the debate from the 1860s. The Leipzig Debate () was a theological disputation originally between Andreas Karlstadt, Martin Luther, and Johann Eck. Karlstadt, dean of the Wittenberg theological faculty, felt he had to defend Luther against Eck's critical commentary on the 95 theses. So he challenged Johann Eck, a professor of theology at Ingolstadt university, to a public debate concerning the doctrines of free will and grace.
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Amidst intense disputation over ownership and litigation unparalleled in the history of any port in the world, the establishment of the Board of State Harbor commissioners created a San Francisco waterfront as a separate institution by law, having no connection to the city government and indirectly controlled by the state. Until the 1860s, supplies could also be delivered up Mission Creek by boat to the vicinity of Mission Dolores.
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Faber wrote his first polemic against Martin Luther, Opus adversus nova quaedam dogmata Martini Lutheri in 1522. This was soon followed by his Malleus Haereticorum, sex libris ad Hadrianum VI summum Pontificem published in Cologne, in 1524, and Rome in 1569. It is because of this latter work that he is sometimes called the "hammer of heretics". He entered into public debate with Zwingli at Zurich - First Zurich Disputation, Jan.
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They questioned the mass, the nature of church and state connections, and infant baptism. The Zürich city council declared Zwingli the victor of a January 1525 disputation and ordered the group to desist from arguing and submit to the decision of the council. Instead, the group gathered at the home of Felix Manz and his mother. Conrad Grebel rebaptized George Blaurock, and Blaurock in turn rebaptized the others.
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Báñez in his prime was director and confessor of St. Teresa. The great controversy, with whose beginnings his name is prominently associated, goes back to a public disputation held early in 1582. Francisco Zumel, of the Order of Mercy, was moderator. Prudentius Montemayor, a Jesuit, argued that Christ did not die freely, and consequently suffered death without merit, if the Father had given him a command to die.
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The contradictions are not to be viewed as contradictions. He does not address the question of why, if they are not so, it is necessary to spend an article in disputation over them. The result is a new set of speculations fully as imaginary as Murray's, not being based on any alternative texts. There is hope, however, as fragments of Greek texts and inscriptions continue to be discovered.
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From 1989 to 1998, Christensen was a member of the Danish Historical Society. Christensen received his PhD in history from the University of Copenhagen in June 2002. His disputation was supervised by Ian N. Wood and Niels Lund. His thesis, Cassiodorus, Jordanes and the History of the Goths, concerned the reliability of Getica by Jordanes and the latters alleged chief source, the now lost Origo Gothica by Cassiodorus.
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For the Traditionalist theology, the literal meaning of the Qur'an and especially the prophetic traditions have sole authority in matters of belief, as well as law, and to engage in rational disputation, even if one arrives at the truth, is absolutely forbidden.Jeffry R. Halverson, Theology and Creed in Sunni Islam. , p 36. Atharis engage in an amodal reading of the Qur'an, as opposed to one engaged in Ta'wil (metaphorical interpretation).
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Meanwhile, the land ruled by the town was extending over more and more territory, so that finally it governed 52 bailiwicks. These offices became very lucrative as the Bernese territories grew. Patrician ', sheriffs, ruled the politically powerless countryside, often using armed force to put down peasant revolts. In 1528, after debates which took three weeks (January 6 to 26, known as the Bernese Disputation) Bern has converted to Protestantism.
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IV, p. 216, cited in . According to one contemporary, Rispoli's disputation, held on May 15, 1611, was attended by the whole academic world of Paris, the Apostolic Nuntio to the King of France (Roberto Ubaldini), the bishops of Montpellier and Orléans together with a great number of ecclesiastics, and of course the Capitular friars, including the Master of the Dominican Order.Histoire de Louis XIII, Roy de France et de Navarre, Paris, 1616, pp.
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The Disputation of Leipzig (1519) brought Luther into contact with the humanists, particularly Melanchthon, Reuchlin, Erasmus, and associates of the knight Ulrich von Hutten, who, in turn, influenced the knight Franz von Sickingen.The New Schaff-Herzog Encyclopedia of Religious Knowledge, ed. Samuel Macauley Jackson and George William Gilmore, (New York, London, Funk and Wagnalls Co., 1908-1914; Grand Rapids, MI: Baker Book House, 1951) s.v. "Luther, Martin," hereafter cited in notes as Schaff-Herzog,71.
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John was known as the "Scourge of the Jews"Jewish Encyclopedia, 1908 for his inciting of antisemitic violence. Like some other Franciscans, he ranged over a broad area on both sides of the Alps, and his preaching to mass open-air congregations often led to pogroms.Paul Johnson, A History of the Jews, p. 216 In 1450 the Franciscan "Jew-baiter" arranged a forced disputation at Rome with a certain Gamaliel called "Synagogæ Romanæ magister".
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The university of Harderwijk did not have a good reputation, because of its low standards. Nevertheless, it attracted many students with its low fees. Many students went to Harderwijk to graduate. In Samuel Johnson's Life of Herman Boerhaave, it says: :"He went to Hardewich, in order to take the degree of doctor in physick, which he obtained in July, 1693, having performed a publick disputation, "de utilitate explorandorum excrementorum in ægris, ut signorum.
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Meanwhile, he continued to deliver lectures in philosophy and theology at Paris. In 1596 he went as custos-general of France to the general chapter at Rome, and was appointed commissary general of the Capuchins at Venice. Three years later, being again in Rome he took part in a public disputation in theology at which Pope Clement VIII presided. Father Francis maintained his thesis with skill and eloquence, and was awarded the palm of victory.
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The monastery of Mār Zʿurā at Sarug is mentioned by Michael the Syrian in the 12th century. In favour of the identity is the fact that the grammatical treatise is dependent on Jacob of Edessa's grammar; against it that it is preserved only in a Nestorian manuscript. The disputation likewise survives only in the form of a Maronite summary. It is written as a theological dispute between John and a non- Christian (possibly Muslim) opponent.
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In the wake of the publication of this essay, fellow economists Alexander Rüstow and Friedrich Lutz strongly encouraged Böhm to write a disputation of the economic work of Adam Smith. Böhm eagerly took up their suggestion and wrote what would become his principal work: "Wettbewerb und Monopolkampf."Blumenberg-Lampe p.109 After writing these pieces Böhm received a professorship at the University of Freiburg, where he and colleague Walter Eucken established the Freiburger Schule.
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Disputation of St. Catherine by Pinturicchio in the Borgia Apartments. The mounted male figure on the far right may be a depiction of Juan. Giovanni Borgia was probably born in Rome to then-cardinal Rodrigo Borgia (later to become Pope Alexander VI), and his mistress, Vannozza dei Cattanei, who was married to Domenico da Rignano. Giovanni married Maria Enriquez de Luna, the Spanish betrothed of his deceased older half-brother, Pedro Luis, in September 1493.
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Although both sides claimed to have won the disputation, there is no clear record supporting either interpretation. The affair is considered one of the earliest examples of moral debates about colonialism, human rights of colonized peoples, and international relations. In Spain, it served to establish Las Casas as the primary, though controversial defender of the Indians. He and others contributed to the passing of the New Laws of 1542, which limited the encomienda system further.
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In Finland, the Doctor of Laws (, OTT) (, JD) is the highest academic degree in law, based on 60 credits of course studies and, most importantly, successful completion of a doctoral dissertation. The dissertation usually takes the form of a monograph at least of 250 pages in length, or of a series of published articles. A successful oral disputation is also required. It usually takes at least four years to complete the degree.
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Eck forced his antagonist to make admissions which stultified the new Lutheran doctrine, whereupon Luther himself came forward to assail the dogma of Roman supremacy by divine right. The debate on papal primacy was succeeded by discussions of purgatory, indulgences, penance, etc. On 14 and 15 July, Karlstadt resumed the debate on free will and good works. Finally, Duke George declared the disputation closed, and each of the contendents departed, as usual, claiming victory.
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A Rabbi tells his Catholic opponent in a debate (the "Disputation") that every day of the year, but one, the God of the Jews plays for an hour with the fish at the bottom of the sea. God will one day serve the flesh of Leviathan to his chosen people. The poem gives the recipe that God will use to cook the giant fish. It will be served with garlic, raisins and rettich.
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In 1525, in order to escape persecution due to his Lutheran leanings, he fled to the University of Wittenberg. He took a degree in theology and became a student of Martin Luther. He was the first to write a catechism in 1528 that actually carried that title "on the cover", a year before Luther wrote his own. As a deacon in the Sebalduskirche in Nürnberg, he took part in the Bern disputation of 1528.
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This was followed by the welcoming of the guests and a brief overview of the history of the award. Afterwards the Dean presented the candidate in front of the assembly, who bowed three times before the portrait of the Emperor and handed out his printed theses. Only then the actual disputation began. After this the candidate bowed again and was led to the emperor's representative who, after a speech, presented him with the imperial gift.
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19 Kiffin had offered in vain (15 Nov. 1644) to discuss matters publicly with Edwards in his church (St. Botolph's, Aldgate). He joined Hanserd Knollys in a public disputation (1646) at Holy Trinity Church, Coventry, with John Bryan, D.D., and Obadiah Grew, D.D. In January 1649 parliament, in response to a petition from Ipswich, gave him liberty to preach in any part of Suffolk, where he travelled with Thomas Patience, his assistant.
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Another Dominican, Father Recold of Monte Croce, worked in Syria and Persia. His travels took him from Acre to Tabriz, and on to Baghdad. There "he was welcomed by the Dominican fathers already there, and with them entered into a disputation with the Nestorians." Although a number of Dominicans and Franciscans persevered against the growing faith of Islam throughout the region, all Christian missionaries were soon expelled with Timur's death in 1405.
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I (2nd, revised edition) in R.L. Petersen (ed.), Divinings: Religion at Harvard: From its Origins in New England Ecclesiastical History to the 175th Anniversary of The Harvard Divinity School, 1636–1992 (Vandenhoeck and Ruprecht, Göttingen/Boston Theological Institute, Newton, Ma., 2014), p. 194 (Google). and all the ministers appeared at a Boston Council of Disputation against him in February 1653/54 in which Symmes participated.Chaplin, Life of Henry Dunster, pp. 289-301 (Internet Archive).
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Reublin was born in 1484 in Rottenburg am Neckar. In 1521, after studying theology in Freiburg and Tübingen, he pastored at St. Alban in Basel then in Witikon. Reublin was with Conrad Grebel and Felix Manz in Zürich in January 1525 at the birth of the Anabaptist movement. Reublin took part in a disputation on 17 January 1525 after which Grebel, Mantz and Reublin were given eight days to leave the canton.
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Miller investigated the claim that the sea snail Murex trunculus was the source of the biblical techeiles. In a letter on the subject, he wrote that he believes that there are several Talmudic proofs that the Murex is not the creature from which techeiles is produced, and that the evidence in support of the claim is insufficient to overcome these points. Prominent techeiles researcher Yisroel Barkin authored a comprehensive disputation of Rabbi Millers' letter.
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The embankments are bounded by low-lying territories (tahuampa and bajiales) that are susceptible to flooding during the annual rainy season (roughly November–May). Urarina local politics are characterized by a mercurial balance of power between demes united through affinal ties and episodic political alliances, exchange relations, and disputation. Surrounded by the Jivaroan, and the Tupi–Guarani-speaking Cocama- Cocamilla indigenous peoples of the upper Amazon, the Urarina have an elaborate animistic cosmological system.Dean, Bartholomew.
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In April 1518, Johannes von Staupitz, the vicar-general of the Augustinians, invited the Wittenberg reformer Martin Luther to argue his theology at the Heidelberg Disputation. Here Bucer met Luther for the first time. In a long letter to his mentor, Beatus Rhenanus, Bucer recounted what he learned, and he commented on several of Luther's Ninety-five Theses. He largely agreed with them and perceived the ideas of Luther and Erasmus to be in concordance.
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To satisfy his conscience and avoid persecution by the Roman Inquisition, he fled Italy for Protestant northern Europe. He ultimately arrived in Strasbourg where he taught on the Old Testament of the Bible under Bucer. English reformer Thomas Cranmer invited him to take an influential post at Oxford University where he continued to teach on the Bible. He also defended his Eucharistic beliefs against Catholic proponents of transubstantiation in a public disputation.
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Basil had afterwards a disputation with the Anomoean Aëtius. After the defeat of Magnentius at Mursa in 351, Valens, bishop of that city, became the spiritual director of Constantius. In 355 Valens and Ursacius obtained the exile of the Western confessors Eusebius, Lucifer of Cagliari, Hilary of Poitiers, and Liberius followed. In 357 they issued the second Creed of Sirmium, or "formula of Hosius", in which homoousios and homoiousios were both absent.
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This improvement is not completed in this life: Christians are always "saint and sinner at the same time" (simul iustus et peccator)"whoever is justified is still a sinner", from the Third Disputation Concerning Justification (1536) or "daily we sin, daily we are justified", Luther's Works, vol. 34 —saints because they are holy in God's eyes, for Christ's sake, and do works that please him; sinners because they continue to sin until death.
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During the visit of James I to Cambridge in March 1615, Preston distinguished himself as a disputant. He was chosen by Samuel Harsnett, the vice-chancellor, as 'answerer' in the philosophy act, but this place was successfully claimed by Matthew Wren, and Preston took the post of first opponent. His biographer, Thomas Ball, gives an account of the disputation on the question 'Whether dogs could make syllogismes'. Preston maintained that they could.
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Lower right wall, centre. By Filippino Lippi. The large panel in the lower register, right wall, is by Filippino Lippi. Outside the city walls, (in Rome, as indicated by the Pyramid of Cestius along the Aurelian Walls and by the edifices peeking from the merlons) one may see, on the right, the disputation between Simon Magus and St Peter in front of Nero, with a pagan idol lying at the latter's feet.
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However those who admired China such as Christian Wolff were sometimes persecuted. In 1721 he gave a lecture at the University of Halle praising Confucianism, for which he was accused of atheism and forced to give up his position at the university. The earliest evidence of examinations in Europe date to 1215 or 1219 in Bologna. These were chiefly oral in the form of a question or answer, disputation, determination, defense, or public lecture.
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Munshi Mohammad Meherullah, returned to Jessore District and with his re-converted disciple Munshi Jamiruddin, adopted oratory method known as bahas (disputation) and sought to refute Christian missionaries. He was able to re-convert numerous Muslims who had been converted to Christianity. He established Madrasaye Karamatia and Islam Dharmottejika Sabha in 1889 at Manoharpur village in Jessore. He contributed regularly to Muslim newspapers like the Sudhakar and Islam Pracharak published from Kolkata.
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He soon, however, left England and went to Emden in Friesland, where he became superintendent of the English congregation. He also spent time at Wesel, then resided from 1556 at Geneva. On Elizabeth's accession Scory returned to England. He preached before the queen in Lent 1559, took part in the Westminster disputation on 31 March 1559, and on 15 July 1559 became bishop of Hereford, one of the first bishops nominated by Elizabeth.
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20 He was met on the way by Thomas Bosgrave, a relative of the Arundell family, who offered him his own hat, as he had been dragged out bareheaded. Thereupon Bosgrave was arrested. Two servants of the castle, John (or Terence) Carey and Patrick Salmon, natives of Dublin, shared the same fate. When they reached the sheriff's house a number of Protestant clergymen heaped abuse on the Catholic religion, but the sheriff stopped the disputation.
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The canvas depicting the Immaculate Conception and Saints James and Erasmus of Capua (1670) was painted by Cristoforo Serra. The gilded stucco altarpiece was completed by Marcantonio Fava. It was part of a polyptych whose main wooden panel is the Disputation of the Immaculate conception now housed in Brera. The upper sections of the apse now have a copy of Genga's Annunciation (circa 1500), while the original is in the Cesena Cathedral museum.
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Grantham developed the office into an itinerant ministry-at- large to "plant" churches. On 7 March 1670 he issued proposals for a public disputation with Robert Wright, formerly a Baptist preacher, who had conformed at Lincoln; but neither Wright nor William Silverton, chaplain to Bishop William Fuller, would respond. Under the Conventicle Act 1670 Grantham was imprisoned again for six months at Louth. Soon after his release he baptised a married woman.
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Several parents refused to have their children baptized. A public disputation was held with Zwingli on 17 January 1525. The council declared Zwingli the victor. After the final rebuff by the city council on 18 January, in which they were ordered to desist from arguing and submit to the decision of the council, and have their children baptized within eight days, the brethren gathered at the home of Felix Manz and his mother on 21 January.
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There was some controversy in 2009 when there was an attempt to name a bus- stand in Radhapuram after the parents of DMK leader, Karunanidhi, and to erect statues commemorating them. The AIADMK claimed that the DMK-led government was facilitating the idea but the government said that the project was led by Appavu and 90 per cent funded by him. After much back-and-forth disputation, the stand was eventually named in honour of Perunthalaivar Kamaraj in 2010.
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Zerachia HaLevi then emphasized that the belief in the Messiah is a principle of faith by which the midrashim must be interpreted. Thus he rejected the attempt to produce arguments against the principle of the Messiah from the midrash, for the interpretation must use the principle of faith to elucidate the midrash, not the reverse. In April, Geronimo summarized the disputation according to his own understanding, and thus ended the exchange over the matter of the Messiah.
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Waterland was conscientious, and devoted to tutorial work and university business. He was examiner in arts in 1710 and in the philosophical schools in 1711. In February 1713 he was appointed by the visitor, Lord Suffolk and Bindon, to the mastership of his college, vacant by the death of Gabriel Quadring, and presented to the rectory of Ellingham, Norfolk. At the public commencement in 1714 he held a disputation with Thomas Sherlock on the question of Arian subscription.
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This disposition toward knowledge manifested in not simply the translation and propagation of ancient texts, but also their adaptation and expansion. For instance, Vesalius was imperative for advocating the use of Galen, but he also invigorated this text with experimentation, disagreements and further research.Bylebyl, J. J. (2009). Disputation and description in the renaissance pulse controversy. In A. Wear, R. K. French, & I. M. Lonie (Eds.), The medical renaissance of the sixteenth century (1st ed., pp. 223-245).
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Parry translated the Heidelberg Catechism into English, from the Latin version, with commentary by Zacharias Ursinus. This work appeared as The Summe of Christian Religion, first edition in Oxford in 1587, and often reprinted.Falconer Madan, The Early Oxford Press: A Bibliography of Printing and Publishing at Oxford, 1468-1640 (1895) In 1610 he translated into Latin The Summe of the Conference betwene John Rainoldes and John Hart (1584), the record of the disputation between John Rainolds and John Hart.
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Schnepf was born into a prominent Heilbronn Family. He began his studies at the University of Erfurt in 1509 before moving to the University of Heidelberg in 1511, where he took his Master's degree in 1513. He switched from legal to theological studies. Schnepf was one of the young masters who encountered Martin Luther at the famous Heidelberg Disputation.Heinz Scheible (1983) Die Universität Heidelberg und Luthers Disputation, in Zeitschrift für die Geschichte des Oberrheins 131, pp. 324–329.
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In 1527 the Reformed party gained the control of the great council, and it ordered that the new faith should be preached. Still there was a conflict about the mass, as some congregations still observed it. It was decided that there should be a religious disputation at Bern, on 6 January 1528, to settle these questions. On 27 January 1528, the council ordered that throughout the city, all masses should be stopped and all icons should be cast out.
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Shortly after the second Zürich disputation, many in the radical wing of the Reformation became convinced that Zwingli was making too many concessions to the Zürich council. They rejected the role of civil government and demanded the immediate establishment of a congregation of the faithful. Conrad Grebel, the leader of the radicals and the emerging Anabaptist movement, spoke disparagingly of Zwingli in private. On 15 August 1524 the council insisted on the obligation to baptise all newborn infants.
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Even before the Bern disputation, Zwingli was canvassing for an alliance of reformed cities. Once Bern officially accepted the Reformation, a new alliance, das Christliche Burgrecht (the Christian Civic Union) was created.. Potter also translates Burgrecht as "Civic Union", while translates it as "Fortress Law". The first meetings were held in Bern between representatives of Bern, Constance, and Zürich on 5–6 January 1528. Other cities, including Basel, Biel, Mülhausen, Schaffhausen, and St Gallen, eventually joined the alliance.
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Despite the fact that Eck was thus virtually forced to abandon his position, he succeeded, through his good memory and his dialectic skill, in confusing Karlstadt and carried off the victory. He was less successful against Luther, who, as Eck himself confessed, was his superior in memory, acumen, and learning. After a disputation on the supremacy of the papacy, purgatory, penance, etc., lasting twenty-three days (4 July-27 July), the arbitrators declined to give a verdict.
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At this time Staphylus was still under the influence of Martin Luther's opinions, as is shown by his academic disputation upon the doctrine of justification, "De justificationis articulo". However, at his installation as professor he obtained the assurance that he need not remain if the duke tolerated errors which "might be contrary to the Holy Scriptures and the primitivœ apostolicœ et catholicœ ecclesiœ consensum". This shows that even then he regarded with suspicion the development of Protestantism.
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After this he first entered the service of the Bishop of Breslau, for whom he established a school at Neisse. In 1555 the Emperor Ferdinand I appointed him a member of the imperial council. At the Disputation of Worms in 1557 he opposed, as one of the Catholic collocutors, the once venerated Melanchthon. In his "Theologiæ Martini Lutheri trimembris epitome" (1558) he severely attacked the lack of union in Protestantism, the worship of Luther, and religious subjectivism.
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St Bernard's eloquence and reported miracles made many converts, and Toulouse and Albi were quickly restored to Roman orthodoxy. After inviting Henry to a disputation, which he refused to attend, St Bernard returned to Clairvaux. Soon afterwards Henry of Lausanne was arrested, brought before the bishop of Toulouse, and probably imprisoned for life. In a letter written at the end of 1146, St Bernard calls upon the people of Toulouse to extirpate the last remnants of the heresy.
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The Jewish residents of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nachmanides had acquainted with the apprehensions of the Jews, desired him to proceed. At the end of the disputation, James I awarded Nachmanides a prize of 300 gold coins and declared that never before had he heard "an unjust cause so nobly defended."Slater, Elinor & Robert (1999): Great Moments in Jewish History. Jonathan David Company, Inc. . p.
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Tacitus, The Annals 1.59 During her captivity, Thusnelda gave birth to her and Arminius' only child, Thumelicus. At the Battle of the Weser River, Arminius engaged in a famous disputation with his brother Flavus, who was still serving in the Roman army. Flavus informed Arminius that Thusnelda was being well-treated — as, he claimed, was typical of Rome. On May 26, 17 AD, Thusnelda and her son were displayed as prized trophies of the triumph granted to Germanicus.
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Religious disputation continued to fragment to student body, who refused to submit to discipline, avoided religious instruction from the "Old Lights" (preachers established before the Great Awakening), and attended separatist meetings. In 1742, Clap closed the college, sending the students home. He was supported by the General Assembly, and many of the more ardent students transferred to other institutions when Yale reopened in 1743. While he was feuding with the New Lights, Clap was partnering with the Anglicans.
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The Disputation, also called Verteidigung ("defense"), is usually public (at least to members of the university) and is focused on the topic of the thesis. In contrast, the Rigorosum is not held in public and also encompasses fields in addition to the topic of the thesis. The Rigorosum is only common for doctoral degrees. Another term for an oral examination is Kolloquium, which generally refers to a usually public scientific discussion and is often used synonymously with Verteidigung.
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At the school in Felsted, Wallis learned how to speak and write Latin. By this time, he also was proficient in French, Greek, and Hebrew. As it was intended he should be a doctor, he was sent in 1632 to Emmanuel College, Cambridge. While there, he kept an act on the doctrine of the circulation of the blood; that was said to have been the first occasion in Europe on which this theory was publicly maintained in a disputation.
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Luther harshly rejected Bucer's interpretation. During this time, Bucer and Zwingli remained in close touch, discussing other aspects of theology and practice such as the use of religious images and the liturgy. Bucer did not hesitate to disagree with Zwingli on occasion, although unity between Strasbourg and the Swiss churches took priority over such differences. In 1527, Bucer and Capito attended a disputation in Bern to decide whether the city should accept reformed doctrines and practices.
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Because meeting Luther posed certain risks, he asked Rhenanus to ensure his letter did not fall into the wrong hands. He also wrote his will, which contains the inventory of his books. In early 1519, Bucer received the baccalaureus degree, and that summer he stated his theological views in a disputation before the faculty at Heidelberg, revealing his break with Aquinas and scholasticism. Franz von Sickingen was the protector and defender of Martin Bucer during his early years.
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In 1564 Cartwright opposed Thomas Preston in a theological disputation held on the occasion of Elizabeth's state visit, and in the following year brought attention to the Puritan attitude on church ceremonial and organization. He was popular in Ireland as chaplain to Adam Loftus, Archbishop of Armagh (1565–1567). In 1569, Cartwright was appointed Lady Margaret's Professor of Divinity at Cambridge. In 1570 he delivered the "first public call for Presbyterianism" in the Church of England.
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Jonah ben Elijah Landsofer (1678 – 9 October 1712) was a Bohemian rabbi and Talmudist. He made a special study of the Masorah and was well versed in the regulations concerning the writing of scrolls of the Law, whence his name "Landsofer." He studied also secular science and Kabbalah, and as a kabbalist he, with Moses Ḥasid, was sent by Abraham Broda to Vienna to engage in a disputation with the Shabbethaians. He died in Prague in 1712.
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A Disputation between Master Walker and a Jesuite in the House of one Thomas Bates, in Bishop's Court in the Old Bailey, concerning the Ecclesiastical Function. 3. The Key of Saving Knowledge. 4. Socinianisme in the Fundamentall Point of Justification discovered and confuted. In the last of these, which was directed against John Goodwin, he revived imputations against Wotton, who found a vindicator in Thomas Gataker;In his Mr. Anthony Wotton's Defence against Mr. George Walker's Charge, Cambridge. 1641.
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This portion of the line did not correspond to the current line of battle in Galicia, as per Grabski's agreement, and its inclusion in the July note has lent itself to disputation. On 17 July, the Soviets responded to the note with a refusal. Georgy Chicherin, representing the Soviets, commented on the delayed interest of the British for a peace treaty between Russia and Poland. He agreed to start negotiations as long as the Polish side asked for it.
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Marta Kopij, Wojciech Kunicki, Thomas Schulz (Wrocław: Wydawnictwo Uniwersytetu Wrocławskiego, 2007): 47-62. — Grantley McDonald, ‘Laurentius Corvinus and the Flowering of Central European Humanism’, Terminus 9 (2007): 49-71. He was also involved in the introduction of the Lutheran Reformation to Breslau, and personally took part in Johann Heß's disputation in 1524, where he declaimed a poem celebrating Martin Luther as a hero of religion.Grantley McDonald, ‘Laurentius Corvinus and the Epicurean Luther’, Lutheran Quarterly 22 (2008): 161-76.
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Mair 1994: 279). Accordingly, "This kind of mercurial or fluid language use empties itself of meaning in order to refill itself; it adapts to, and follows along with, the fluctuating nature of the world, communicating meaning in any given circumstance more accurately and appropriately." (2015: 67). The Lingnan University philosophy professor Wai-wai Chiu analyzes three logical forms of Zhuangzian "goblet words", all of which serve to preserve indeterminacy and prevent reaching a definitive answer to any conceptual disputation.
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He was noted for both his ecclesiastical and temporal leadership of the bishopric.Pixton, p. 218 During his time as bishop, he engaged in a notable disputation with Heinrich Minneke, the provost of Neuwerk, and oversaw the canonization of the recently deceased Elizabeth of Hungary, which took place on 27 May 1235. In the same year Hildesheim's episcopal and capitular temporalities (the Stift) was imperially recognized as a state of imperial immediacy, the Prince-Bishopric of Hildesheim.
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John Scory (died 1585) was an English Dominican friarOxford Dictionary of National Biography who later became a bishop in the Church of England. He was Bishop of Rochester from 1551 to 1552, and then translated to Bishop of Chichester from 1552 to 1553. He was deprived of this position on Queen Mary's accession, but returned to the Anglican episcopate under Elizabeth's reign as Bishop of Hereford from 1559 to 1585. He participated in the Westminster Disputation of 1559.
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Biographers disagree whether Schiemer first made contact with Anabaptists in Nürnberg. Schiemer may have made arrangements to travel to Nikolsburg in Moravia, where Balthasar Hubmaier was an important Anabaptist leader. Here he witnessed the May 1527 disputation between the Stäbler (shepherd's staff) und Schwertler (sword) Anabaptist groups. While the Stäbler under the leadership of Hans Hut held a position of absolute nonviolence, Hubmeier and the Schwertler professed that Christians were permitted defend themselves and others with the sword.
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' This sermon, in defence of Anglican orders and of kneeling at the communion, was printed in the following year as A Treatise of the Authority of the Church, and dedicated to Wentworth. Leslie says that presbyterianism made most progress among women. On the day after the sermon a disputation took place between the bishop and Hamilton as spokesman for his brethren. The result was that the five ministers were deposed, the bishop expressing his sorrow at having to proceed so far.
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IV, 63, cited in (following Matteo Coniglioni). At the end of 1626 the Archbishop of Osimo, Italy, Augustine Galamini (who, one might recall, had presided as Master of the Dominican Order over Rispoli's disputation at Paris in May 1611; he had been created Cardinal in August 1611, and Archbishop of Osimo in April 1920), requested that Rispoli serves as his Vicar-General. This appointment probably lasted until 1629.Francesco Abela, Descrittione di Malta, Malta, 1647, p. 518Joseph Zammit, Elogia Illustrium Virorum Melitensium, n.
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Later, in his conflict with the Anabaptists, he defended the practice of infant baptism, noting that there is no law forbidding the practice. He argued that baptism was a sign of a covenant with God, thereby replacing circumcision in the Old Testament. Zwingli approached the eucharist in a similar manner to baptism. During the first Zürich disputation in 1523, he denied that an actual sacrifice occurred during the mass, arguing that Christ made the sacrifice only once and for all eternity.
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Harald Suermann argues for parallels between the disputation and a letter of Jacob of Edessa to John of Litharb. Carl Anton Baumstark did not accept it as a work of the stylite of Litharb, but he did accept the grammatical treatise. Robert Hoyland considers there to be two distinct men. Although his own writings are largely lost, something of John's intellect and education can be gathered from the surviving eleven letters of Jacob of Edessa and four of George addressed to him.
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Niels Simonsen Glostrup (died 6 January 1639 in Christiania, Norway) was a Danish priest who became the seventh Lutheran Bishop of Oslo (after 1624: Christiania). Niels Glostrup was born in a small town named Glostrup near Copenhagen, where his father, Simon Jensen, was a priest. At the University of Copenhagen, he appears in 1604 as a student and in 1608 as a responder in a disputation, which was held by Professor Hans Jensen Alanus at the University. Then he went aboard.
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In 1380, a few Jewish families, scattered in the surroundings of the town, joined to community, which was under the jurisdiction of the Order of Calatrava. During the massacres of 1391, the Jewish community in town was protected. Alcañiz was the hometown of Joshua Lorki, a converted Jew who initiated the religious Disputation of Tortosa between Christian and Jewish scholars. A law was forced on the town Jewish community, imposing a fine on any Jew who wished to move out of the city.
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1978 page 262 Robert Van Voorst states that because Toledot Yeshu is a medieval document with its lack of a fixed form and orientation towards a popular audience, it is "most unlikely" to have reliable historical information.Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence WmB Eerdmans Publishing. page 128 Stacks of the copies of the Talmud were burnt upon a court order after the 1240 Disputation for allegedly containing material defaming the character of Mary.
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After Whitgift had reproved him, he preached a sermon which many thought to have been directed against Whitgift and the court of high commission. For this he was convened before the heads of colleges in July 1595, but in the end the difficulty was smoothed over. In July 1599 he look part in a disputation as to Christ's descent into hell, and opposed John Overall, the regius professor of divinity, on this and other matters. He also interposed in the Marprelate controversy.
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Like other prophetic poets of his period, Dafydd attached his hopes initially on Jasper Tudor, Earl of Pembroke, and then on his nephew Henry Tudor. Following his success at the Battle of Bosworth Dafydd composed poems in praise of Henry, his son Arthur and to Sir Rhys ap Thomas, their leading Welsh supporter and advisor. He also composed a number of erotic poems, notably a poetic disputation with the poet Gwerful Mechain, as well as religious and secular praise poems.
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Archaeological investigations show that the original structure of the building was built in the third or fourth century; whether this structure was the synagogue cannot be said with certainty. The building was significantly expanded during the 13th century. Medieval Barcelona is known to have had several synagogues, and the main synagogue was certainly in the immediate area.Other sources say fifth or sixth century. Fifth century: Sixth century: King James I visited the synagogue in 1263 at the conclusion of the Barcelona Disputation.
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In 1997, at the occasion of the 100th anniversary of her disputation for the Doctor of Laws degree, a volume of the yearbook De Lege, was published under the title Elsa Eschelsson: Ad studium et ad laborem incitavit, including a biographical study of Eschelsson by Gunilla Strömholm and other papers by female jurists at the Uppsala Faculty of Law. Since that year, the Faculty of Law has celebrated an "Elsa Eschelsson Day" with a symposium on gender issues every year on May 31.
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At Caesarea, Clement hears that the apostle Peter is there and is about to hold a disputation with Simon Magus. At Peter's lodging he finds Barnabas, who introduces him. Peter invites Clement to accompany him from city to city, on his way to Rome, in order to hear his discourses. Clement (so R; H credits this duty to Peter himself) sends a report of this to James, from whom Peter has an order to transmit to him accounts of all his teaching.
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Due to the extensive studies in these determinants, they have gone through various refinements over the past five decade, which have led to either authentication, acceptance or disputation of each of the six determinants of gait. The six determinants of gait have been predominantly embraced as a fact for half a decade since its proposition,Gard, S. A., & Childress, D. S. (2001). What determines the vertical displacement of the body during normal walking?. JPO: Journal of Prosthetics and Orthotics, 13(3), 64-67.
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Esperanssa was contentious and dogmatic and engaged in a disputation with the Egyptian rabbi Mordecai ben Judah HaLevi. Esperanssa was at the helm of the re-establishment of the Jewish community of Safed a few years after the 1660 massacre. He served on the Safed rabbinate in 1677 and may have officiated as the chief rabbi of Safed at the time. He was one of the four people chosen by the Constantinople rabbinate to investigate the prophetic claims of Nathan of Gaza.
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The Emden-Eybeschutz controversy was a serious rabbinical disputation with wider political ramifications in Europe that followed the accusations by Rabbi Jacob Emden (1697–1776) who was a fierce opponent of the Sabbateans, against Rabbi Jonathan Eybeschutz (1690–1764) whom he accused of being a secret Sabbatean. The Emden-Eybeschutz controversy arose concerning the amulets which Emden suspected Eybeschutz of issuing. It was alleged that these amulets recognized the messianic claims of Sabbatai Zevi. Emden then accused Eybeschutz of heresy.
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At that time there would have been about 270 persons living there, of whom about 80 would have been friars.Vos 2006, p. 27 Duns Scotus appears to have been in Oxford by 1300, as he is listed among a group of friars for whom the provincial superior of the English ecclesiastical province (which included Scotland) requested faculties from the Bishop of Lincoln for the hearing of confessions. He took part in a disputation under the regent master, Philip of Bridlington in 1300–01.
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The Heidelberg Disputation was held at the lecture hall of the Augustinian order on April 26, 1518. It was here that Martin Luther, as a delegate for his order, began to have occasion to articulate his views. In the defense of his theses, which culminated in a contrast between divine love and human love, Luther defended the doctrine of human depravity and the bondage of the will. Martin Bucer, the reformer of Strasbourg, heard Luther here and became an avid follower.
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A meeting was held in his castle in 1529, now known as the Colloquy of Marburg, which has become infamous for its complete failure. The two men could not come to any agreement due to their disputation over one key doctrine. Although Luther preached consubstantiation in the Eucharist over transubstantiation, he believed in the real presence of Christ in the Communion bread. Zwingli, inspired by Dutch theologian Cornelius Hoen, believed that the Communion bread was only representative and memorial—Christ was not present.
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Eventually the discussion of questiones became a method of inquiry apart from the lectio and independent of authoritative texts. Disputationes were arranged to resolve controversial quaestiones. Questions to be disputed were ordinarily announced beforehand, but students could propose a question to the teacher unannounced – disputationes de quodlibet. In this case, the teacher responded and the students rebutted; on the following day the teacher, having used notes taken during the disputation, summarised all arguments and presented his final position, riposting all rebuttals.
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He became a Copernican at that time. In a student disputation, he defended heliocentrism from both a theoretical and theological perspective, maintaining that the Sun was the principal source of motive power in the universe.Westman, Robert S. "Kepler's Early Physico-Astrological Problematic," Journal for the History of Astronomy, 32 (2001): 227–36. Despite his desire to become a minister, near the end of his studies, Kepler was recommended for a position as teacher of mathematics and astronomy at the Protestant school in Graz.
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The work surely did not go unnoticed for, some two years later, in 1611, it threw him in the limelight. It so happened that, in 1611, the General Chapter of the Dominican Order, gathering some 450 Dominicans from across the world, met at Paris. As was the custom, four of the best scholars were chosen to carry out a public disputation, and Rispoli was the first to be given this great honour.Pierre de l'Etoile, Journal du regne de Henri IV, La Haye, 1741, Vol.
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He corresponded with Francesco Betti, a Roman of noble family, who advised him to come to Basle and lay his difficulties before Fausto Paulo Sozzini (Socinus). Pucci reached Basle about May 1577, and held a written disputation with Sozzini on the question of immortality. Pucci regarded all creatures as imperishable; Sozzini denied the natural immortality of man, treating a future life as a conditional privilege. On 4 June Pucci formulated his positions, under ten heads; Sozzini replied on 11 June; Pucci finished a rejoinder on 1 July.
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Like many of the pieces in the Carmina Burana, and medieval poetry in general, the author of the piece is unknown. Some commentators, such as David Parlett, have suggested that it may be Italian in origin. The general concept of a literary disputation such as this has a long history. In his analysis, P.G. Walsh traces the line back as far as Aristophanes' work The Frogs, which features a dispute between Aeschylus and Euripides for the title of "Best Tragic Poet", and Ovid's Amores.
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Supporters of the mass claimed that the eucharist was a true sacrifice, while Zwingli claimed that it was a commemorative meal. As in the first disputation, an invitation was sent out to the Zürich clergy and the bishop of Constance. This time, however, the lay people of Zürich, the dioceses of Chur and Basel, the University of Basel, and the twelve members of the Confederation were also invited. About nine hundred persons attended this meeting, but neither the bishop nor the Confederation sent representatives.
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In Basel, although Zwingli had a close relationship with Oecolampadius, the government did not officially sanction any reformatory changes until 1 April 1529 when the mass was prohibited. Schaffhausen, which had closely followed Zürich's example, formally adopted the Reformation in September 1529. In the case of Bern, Berchtold Haller, the priest at St Vincent Münster, and Niklaus Manuel, the poet, painter, and politician, had campaigned for the reformed cause. But it was only after another disputation that Bern counted itself as a canton of the Reformation.
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Bar Hebraeus, Ecclesiastical Chronicle (ed. Abeloos and Lamy), ii. > 211–12 > In the time of the catholicus Yohannan bar Narsaï the wazir Isma'il stole > some villages that belonged to the patriarchal throne, and the catholicus > went to see the caliph to obtain an edict from him ordering the wazir to > restore them. When the catholicus came to the wazir, the wazir asked him > about his faith, and the catholicus replied, 'Spare me this kind of > question, as I have not made a study of disputation.
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The affair ended decidedly in favor of Eck, who induced the authorities to enter on a course of active persecution of Zwingli and his followers (Conference of Baden). The effect of his victory at Baden was dissipated, however, at the Disputation of Bern (January 1528), where the propositions advanced by the Reformers were debated in the absence of Eck, and Bern, Basel, and other places were definitely won for the Reformation. At the Diet of Augsburg (1530), Eck played the leading part among the Roman Catholic theologians.
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Similar accounts were reported in both Southern and Northern newspapers at the time.Cimprich and Mainfort, pp. 293–306. Historian Allan Nevins wrote that although the interpretation of the facts had "provoked some disputation": The New York Times reported on April 24: Forrest's dispatch stated: General Ulysses S. Grant quoted Forrest's dispatch in his Personal Memoirs and commented: "Subsequently, Forrest made a report in which he left out the part which shocks humanity to read."U.S. Grant, Personal Memoirs (Library of America, 1990), p. 483.
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He made copies after The School of Athens, Disputation of the Holy Sacrament and many other works by Raphael, from which the Gobelins made many different tapestries for the French king. Returning through Lombardy and Venice in 1680, Louis returned to Paris and soon won a great reputation. In 1681 he was received as a member of the Académie : his reception piece showed Augustus closing the doors to the temple of Janus, after the battle of Actium. On 3 February 1688 he married Marguerite Bacquet.
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Similar comments were made by Calvinist theologian Lambert Daneau. Midway through the 17th century the matter appears to have been settled in favour of a possible plurality, which was accepted by Henry More and Aphra Behn among others; "by 1650, the Elizabethan Oxford examination question an sint plures mundi? ('can these be many worlds?' – to which the correct Aristotelian answer was 'no') had been replaced by the disputation thesis quod Luna sit habitabilis ('that the moon could be habitable' – which might be answered 'probably' if not 'yes')".
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Cope argued that the taxon was invalid. The idea of the Ceratosauria would regain some support more than thirty years later when Gilmore argued in its favor in 1920. Despite Gilmore's support, few species were added to the group following World War I, and little emphasis was placed on it. In fact, the scientific communities most common interaction with Ceratosauria throughout much of the 20th century was the disputation of its existence, performed by the likes of Romer, Lapparent, Lavocat, Colbert, and Charig amongst others.
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Very often, such as with climate change, this leaves the public with the impression that disagreement within the scientific community is much greater than it actually is. Science is based on experimental evidence, testing and not dogma, and disputation is a normal activity. Many science magazines, along with Newspapers like The New York Times and popular science shows like PBS Nova tailor their content to relatively highly educated audiences. Many universities and research institutions focus much of their media outreach efforts on coverage in such outlets.
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Franck was born in 1499 in Donauwörth, Bavaria. Because of this he styled himself Franck von Wörd. He entered the University of Ingolstadt on 26 March 1515, and afterwards went to Bethlehem College, incorporated with the university, as an institution of the Dominicans at Heidelberg. Here he met Martin Bucer and Martin Frecht, with whom he might have attended Luther's Heidelberg disputation in October 1518. Originally ordained as a priest, in 1525 Franck went over to the Reformed party at Nuremberg and became preacher at Gustenfelden.
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After consulting his fellow religious Fortunatus Coppoli, who had been an eminent jurisconsult, and with the generous co- operation of the wealthy Perugians, Barnabas established the first Monte di Pietà, a charitable loan-institution, in their city in 1462. Violent opposition ensued, but Barnabas and Fortunatus prevailed over their enemies at a public disputation. Barnabas next extended his work to other cities; it was enthusiastically taken up by several great Franciscan missionaries, and in their day, the monti di pietà wonderfully improved the social conditions of Italy.
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Hamilton was seized, and, it is said, surrendered to the soldiery on an assurance that he would be restored to his friends without injury. However, the council convicted him, after a sham disputation with Friar Campbell, and handed him over to the secular power, to be burnt at the stake as a heretic, outside the front entrance to St Salvator's Chapel in St Andrews. The sentence was carried out on the same day to preclude any attempted rescue by friends. He burnt from noon to 6 p.
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One prominent shtadlan was Barukh ben David Yavan, born in the early 1700s. Yavan was instrumental in many secret missions between the king of Poland, Augustus III and Frederick II of Prussia, helping to end the War of the Austrian Succession. Yavan was also in contact with a papal nuncio in Warsaw allowing him to save many Talmuds after the Kamieniec disputation that led to most Talmuds being burned. Jacob Teitel, born in 1851 under czarist Russian rule, is another example of an influential shtadlan.
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Nicolaes Witsen was born in Amsterdam, the son of Cornelis Jan Witsen, burgomaster, head bailiff and administrator of the Dutch West India Company. In 1656 Nicolaes went with his father to England, where he was introduced to Oliver Cromwell's children.Gebhard Jr, J.F. (1881) Het leven van Mr Nicolaes Cornelisz. Witsen. In March 1662 Nicolaes Witsen held a disputation at the Amsterdam Athenaeum Illustre, in which he argued against the influence of comets on the welfare of all earthly things, possibly influenced by his nephew Joannes Hudde.
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Schultz initially worked as a private tutor within Königsberg before undertaking employment as a pastor in Starkenberg between 1766 and 1769, taking similar employment at Löwenhagen between 1769 and 1775 before returning in 1775, to Königsberg to work as a Deacon at the Altroßgarten church. On 6 July 1775 he received his magister degree and on 2 August 1775, he took his examination for promotion of habilitation with a disputation on acoustics. He worked as a lecturer over the winter of 1775 and 1776.
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This industry still exists around the island today. In the 1970s, there was also an attempt to farm green turtles. The Melanesian background of the Thursday Islanders became an issue in the 1970s, when Papua New Guinea sought to include some of the Torres Strait Islands within its borders. The Torres Strait Islanders insisted that they were Australians, however, and after considerable diplomatic discussion and political disputation between the Queensland and the Federal Governments, all of the Torres Strait islands, including Thursday Island, remained part of Australia.
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Zwingli broke off the meetings after two sessions, and Felix Manz petitioned the Council to find a solution, since he felt Zwingli was too hard to work with. The council then called a meeting for January 17, 1525. Dissatisfaction with the outcome of a disputation in 1525 prompted Swiss Brethren to part ways with Huldrych Zwingli. The Council ruled in this meeting that all who continued to refuse to baptize their infants should be expelled from Zurich if they did not have them baptized within one week.
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But Nicanor catches the two of them together. The young couple are put on trial for violating the king's command; in the classic fairy tale tradition, the penalty they face is death. Yet at their trial, both of the accused accept blame for the infraction and exonerate the other. The judges complain to the king that they cannot decide; the king decrees that the matter will be resolved by a debate or disputation on the question of whether men or women are the morally weaker gender.
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Chancellor Cox made it obvious that he considered Vermigli to have the better argument, but did not formally declare a winner. The disputation put Vermigli at the forefront of debates over the nature of the Eucharist. In 1549, a series of uprisings known as the Prayer Book Rebellion forced Vermigli to leave Oxford and take up residence at Lambeth Palace with Cranmer. The rebellion involved conservative opposition to a vernacular liturgy, which was imposed with the Book of Common Prayer at Pentecost in 1549.
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Dikshitar threw himself heart and soul into this mission for several years and often had to face grave personal danger, which he did with courage and faith. He preached, organised and wrote incessantly, enlisting the cooperation of several enlightened monarchs. He undertook frequent travels and challenged his adversaries to open disputation, as was the custom of those days. He brought to bear on his widespread activities, his resourceful personality and created an atmosphere of tolerance and goodwill, in the place of the prevailing antipathies and narrow-mindedness.
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Bowen, Desmond. Paul Cardinal Cullen and the shaping of modern Irish Catholicism, Wilfrid Laurier Univ. Press, 1983 Cullen entered St. Patrick's, Carlow College, in 1816, and, in 1820, he proceeded to the Pontifical Urban College in Rome, where his name is registered on the roll of students of 29 November 1820. At the close of a distinguished course of studies, he was selected to hold a public disputation in the halls of the Propaganda on 11 September 1828, in 224 theses from all theology and ecclesiastical history.
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The pool's complicated technical equipment was modernised. While the original dimensions of the pool were maintained in terms of length and width, its variable depth was replaced by a uniform depth of just two metres. With the ten-metre-high () diving platform being rendered obsolete as a result, it was pulled down after extensive disputation, since stripped of its original function, its preservation would have been possible. The indoor swimming pool in Finckensteinallee opened its doors to the public as a sports venue on 1 September 2014.
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' It was because I was being phoned and told! So, do not talk to me about cabinet solidarity lest I come in here and start naming names, which will set off another generation of disputation on the other side of the house. Anyway, cabinet approved, among other things, on 20 December 2006 minister Lomax-Smith's proposed statement and approved her to announce publicly that she opposed the proposal in cabinet. She did so because we agreed that she should be able to do so.
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In 1225, Donin was excommunicated from the ghetto of Paris by Rabbi Yechiel of Paris in the presence of the whole community and with the usual ceremonies. Having for ten years lived in the state of excommunication, though still clinging to Judaism, he was baptised into the Roman Catholic Church and joined the Franciscan Order. Some say, however, that he converted well before meeting Rabbi Yechiel of Paris.Reading Medieval Religious Disputation: The 1240 "Debate" Between Rabbi Yehiel of Paris and Friar Nicholas Donin, Eisenberg, Saadya, R.
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Chapel 5 of Sacro Monte di Ossuccio. Disputation with the Doctors The Sacro Monte di Ossuccio ("Holy Mount of Ossuccio") is a sanctuary located on a hillside slope between olive groves and woods along the western edge of Lake Como facing Isola Comacina. Fifteen Baroque inspired chapels, built between 1635 and 1710, and dedicated to the Mysteries of the Rosary are dotted along the way that leads to the Monastery. This building is the last in the chain and is dedicated to the Coronation of the Virgin.
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The debate took place on 9 May 644, and the emir is identified as Umayr ibn Sad al-Ansari. In the disputation, John was made to speak on behalf of all Christians, and was praised for his performance by Chalcedonians who attended the debate. The manuscript was written by one of John's secretaries named Severus to reassure his coreligionists of his safety. At the emir's request, John also had the Gospel translated from Syriac into Arabic by Arab Christians from the Banu Uqayl, Tanukh, and Tayy tribes.
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In the spring of 1559 the reformer John Willock, preached in Ayr against the Catholic mass, and Kennedy challenged him to a public discussion. Kennedy, however, was late to the disputation, or was deterred by Willock's following. John Knox came to Ayrshire in 1562 to preach the reformed doctrines, and Kennedy challenged him also to a public discussion. They met by arrangement in the house of the provost of the collegiate church of Maybole, a short distance from Crossraguel Abbey, with forty witnesses on each side.
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The gentiles cannot be called "Israel" (as opposed to the Church's position). The Christians forcefully argued that in the midrashim themselves it may be seen that the redemption brought by the Messiah is spiritual, that is, it is atonement for Man and the extrication of the souls from Hell. The Jews responded that for the redemption of souls there is no need for a messiah: observers of mitzvot in every generation achieve salvation in the afterlife without a messiah. A topic discussed in the disputation is the future abolition of the sacrifices.
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Bryan was educated at Emmanuel College, Cambridge, and held the rectory of Barford, near Warwick, but left it to go to Coventry, as vicar of Trinity Church, in 1644. Bryan was appointed by Parliament, and was not cordially welcomed by the vestry. In 1646 Bryan, assisted by Obadiah Grew, vicar of St. Michael's, held a public disputation on infant baptism in Trinity Church with Hanserd Knollys, the baptist. Though Coventry was a stronghold of puritanism, it was not so well content as were some of its preachers to witness the subversion of the monarchy.
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Albrecht obtained permission from Pope Leo X to conduct the sale of a special plenary indulgence (i.e., remission of the temporal punishment of sin), half of the proceeds of which Albrecht was to claim to pay the fees of his benefices. On 31 October 1517, Luther wrote to his bishop, Albrecht von Brandenburg, protesting against the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences", which came to be known as the Ninety-five Theses.
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Debuting as a television play for Granada Television in 1979, the series Cribb, developed from it, ran for 14 episodes.Dobie on the Internet Movie Database In (1986) Dobie took a leading role in Channel 4's The Disputation, playing Rabbi Moshe ben Nahman, with Christopher Lee as King James I of Aragon, based on a true story. He was married to actress Rachel Roberts from 1955 to 1961, then married Maureen Scott in 1963. He appeared with his daughter, Natasha, in the TVTimes Star Challenge show, made by ITV Central in 1984.
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In addition the E&GR; made stipulations about the composition of the Monkland wagon wheels which were impracticable to comply with. Accordingly, the Monkland Railways decided (in May 1850) to complete the originally intended through line from Causewayend after all. The E&GR; took umbrage at this and put further difficulties in the way of the underbridge construction and disputation dragged on until May 1851. The Monkland Railways now got a fresh Act authorising some deviations of the new line, and the substitution of a fixed bridge over the Union Canal.
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Under the following Christian Emperors, Jovian and Valentinian I, there were many attempts by the supporters of the Nicaean faith to depose Auxentius. In 364 Auxentius was publicly accused in a disputation with Hilary of Poitiers held in Milan by order of the Emperor Valentinian I. His submission was only apparent, however, and he remained powerful enough to compel the departure of Hilary from Milan. Also Eusebius of Vercelli and Athanasius of Alexandria failed to obtain the deposition of Auxentius. In 372 Pope Damasus I summoned a synod which explicitly condemned Auxentius as heretic.
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In early 1660, Song Si-yeol and Song Jun-kil, two header of Western Man Party(서인;西人) was King Hyojong's for Injo's second son, so become Great Queen Jaui's mourning was ather many childs funeral time mourning. but Heo Mok and Yun Hyu was Hyojong was successor to Injo, then Hyojong for Injo's practically first sons. so Great Queen Jaui's mourning was three years. Heo Mok and two Song ideology Disputation for First of Yesong Ronjaeng(제1차 예송 논쟁;第一次禮訟論爭).
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He was appointed Professor of Theology at the University of Heidelberg in 1557. He served as dean of the theological faculty, and Frederick III tapped him to serve on the church council due to his Reformed opinions. In June 1560, he participated in a disputation with Saxon Lutherans from the court of John Frederick II on the Lord's Supper, chiefly against Johann Stössel. He also he participated in the Maulbronn Colloquy in April 1564, a debate with the Lutheran theologians of Württemberg, chiefly Jakob Andreae, over the presence of Christ in the Eucharist.
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In the Russian chronicle the vanquishing of the Khazar traditions is associated with Vladimir's conversion in 986. According to the Primary Chronicle, in 986 Khazar Jews were present at Vladimir's disputation to decide on the prospective religion of the Kievan Rus'. Whether these were Jews who had settled in Kyiv or emissaries from some Jewish Khazar remnant state is unclear. Conversion to one of the faiths of the people of Scripture was a precondition to any peace treaty with the Arabs, whose Bulgar envoys had arrived in Kyiv after 985.
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According to Bale and Pitts, Baston was the author of various other poems besides the one just alluded to above, "De Striveliniensi obsidione." His other works consisted of poems on the second Scottish war, on the various states of the world—directed against popes, cardinals, and kings—works against the luxury of priests, a disputation concerning Dives and Lazarus, a book against "artists" (Contra Artistas), poems and rhythms, tragedies and comedies, and a collection of "Orationes Synodales." Several of Baston's poetical works are to be found in the British Museum.Cotton MSS.
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Examples from medieval Europe include "Altercatio Ganymedis et Helenae" and "Dialogus inter Aquam et Vinum", the last of which may have more directly inspired another disputation in the Carmina Burana, "The Dispute Between Water and Wine". A satirical piece called "The Love Council of Remiremont" has especially close ties to the "Phyllis and Flora" work. Both Walsh and Haller consider it to be the work upon which "Phyllis and Flora" is based. It, in turn, was apparently based on an incident in 1151, where Pope Eugene III censured the Remiremont Abbey for its licentious ways.
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He received the deanery of Gloucester, in which he was installed on 6 June 1685. He resigned the archdeaconry of Middlesex in 1686, but kept his canonries of Christ Church and St. Paul's till his death. In November 1686 Jane was summoned to represent the Church of England in a discussion which was held with some Roman Catholic divines in the presence of James II, with a view to the conversion of the Earl of Rochester. Jane did not take much part in the disputation, which was mostly left to Rochester himself.
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Statue of Zwingli in front of the Wasserkirche church in Zürich On 8 April 1524, five cantons, Lucerne, Uri, Schwyz, Unterwalden, and Zug, formed an alliance, die fünf Orte (the Five States) to defend themselves from Zwingli's Reformation. They contacted the opponents of Martin Luther including John Eck, who had debated Luther in the Leipzig Disputation of 1519. Eck offered to dispute Zwingli and he accepted. However, they could not agree on the selection of the judging authority, the location of the debate, and the use of the Swiss Diet as a court.
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Justice displayed in a medallion on the ceiling of the Stanza della Segnatura The walls containing frescoes in the Stanza della Segnatura depict four branches of human knowledge: Philosophy (School of Athens), Religion (Disputation), Poetry (Parnassus), and Law (Virtues). The fourth wall containing the Virtues addresses both the civil law of the secular state and the canon law of the Church. Accordingly, three classical cardinal virtues (Fortitude, Prudence and Temperance) are attended by five putti, three of whom depict the theological virtues of Charity, Hope, and Faith. On the left, Raphael painted Fortitude.
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Victor Prescott and Gillian D. Triggs, International Frontiers and Boundaries: Law, Politics and Geography (Martinus Nijhoff Publishers, 2008: ), p. 6. The new treaty first raised the issue of the Shatt al-Arab waterway; the boundary was set at the eastern bank of the river so that the entire waterway remained under Ottoman control, whilst allowing that “Persian vessels shall have the right to navigate freely without let or hindrance”. The four-way boundary commission resumed its work in the following years, and after much work and cartographic disputation a detailed map was produced in 1869.
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Under the lead of Huldrych Zwingli, the Protestant canton and city of Zürich had concluded with other Protestant cantons a defence alliance, the Christliches Burgrecht, which also included the free imperial cities of Konstanz and Strasbourg. The Catholic cantons in response had formed an alliance with Ferdinand of Austria. Conflicts between the two sides arose also over the situation in the common territories, especially the Thurgau, where the administration changed bi- annually between cantons and which thus switched between Catholic and Protestant rules. Several mediation attempts failed, such as the disputation of Baden in 1526.
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Like his father and three brothers, Oxenstierna embarked upon a career in the public sector. After graduating from Uppsala, and after a successful disputation, in front of the royal court, he was employed at the Royal Chancellery, in the department for foreign correspondence. During this time he resided with his uncle, Gustaf Gyllenborg. He was appointed acting Commission Secretary in Vienna in 1770, and made the regular Commission Secretary in that city in 1772; the year of king Gustav III's coup d'etat and the establishment of absolute monarchy in Sweden.
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He was born in Leiden, where his Antwerp-born parents had settled after marrying in Frankfurt and spending a period in Amsterdam. His family was quite wealthy, with a townhouse on the Rapenburg and a country residence in Alphen aan den Rijn and receiving illustrious guests such as Vossius and Barlaeus. However, Aernout's father later got into financial difficulties, which seem to have affected his health - he died in 1638. Van Overbeke entered Leiden University aged eleven and completed his legal studies there on 10 March 1655 with a disputation or thesis entitled De transactionibus.
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Sri Sumadhva Vijaya ("The story of the victory of Madhva"), is a biographical work of the great Dvaita philosopher Sri Madhvacharya. It is authored by Sri Narayana Panditacharya, who was the son of Sri Trivikrama Panditacharya, one of the direct disciples of Madhvacharya. Sri Trivikrama Panditacharya was a famous advaita exponent of his time and converted himself to the Madhva faith after disputation with Sri Madhvacharya himself for 7–8 days in Kasargod of Kerala. He is also the author of the famous "Vayu Stuti" which is recited by all devote Madhvas, daily, till date.
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Anonymous woodcut, 1557 The Marburg Colloquy was a meeting at Marburg Castle, Marburg, Hesse, Germany, which attempted to solve a disputation between Martin Luther and Ulrich Zwingli over the Real Presence of Christ in the Eucharist. It took place between 1 October and 4 October 1529. The leading Protestant reformers of the time attended at the behest of Philip I of Hessen. Philip's primary motivation for this conference was political; he wished to unite the Protestant states in political alliance, and to this end, religious harmony was an important consideration.
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He was son of Christopher Jeanes of Kingston, Somerset, born at Allansay. He became in 1626 a commoner of New Inn Hall, Oxford, where, according to Anthony Wood, he was known for disputation. He graduated B.A. 3 June 1630, and proceeded M.A. 14 May 1633; he was incorporated at Cambridge in 1632, and later moved to Hart Hall, Oxford. On 5 August 1635 he was presented by Sir John Windham to the rectory of Beer Crocombe and Capland in Somerset, and he obtained soon afterwards the vicarage of Kingston.
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The Hebrew term pilpul (, from "pepper," loosely meaning "sharp analysis") refers to a method of studying the Talmud through intense textual analysis in attempts to either explain conceptual differences between various halakhic rulings or to reconcile any apparent contradictions presented from various readings of different texts.2000 years of Jewish history: p170 Chaim Schloss - 2002 "Jews in Eastern Europe (Part II) The word pilpul comes from the Hebrew word for "pepper"; " Pilpul has entered English as a colloquialism used by some to indicate extreme disputation or casuistic hairsplitting.
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Born at Geraardsbergen, Hauchin studied philosophy at Leuven University and theology at the University of Dole and the University of Douai, where he graduated Licentiate of Sacred Theology. He was chaplain to William the Silent and in 1571 dean of Brussels minster. On 23 February 1580, the city council of Brussels (then Calvinist) ordered him, as vicar general of the diocese, to publish a decree suppressing feastdays of saints, which he refused to do. On 7 May 1580 he took part in a public disputation with Calvinists about the nature of the Eucharist.
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Of the two universities to which the final decision had been reserved, the University of Erfurt declined to intervene and returned the documents; the University of Paris sat in judgment upon Luther's writings, attaching to each of his opinions theological censure. Luther gained the support of Melanchthon. The Leipzig Disputation was the last occasion on which the ancient custom of swearing to advance no tenet contrary to Catholic doctrine was observed. In all subsequent debates between Catholics and Protestants, the bare text of Holy Writ was taken as the authority.
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Title page of Super apostolica sede (1520) He was born in Alfeld, near Hildesheim, and was a professor of Scripture at Leipzig in 1520. There he wrote the pamphlet against Martin Luther Super apostolica sede. Adolf of Anhalt, the Bishop of Merseburg, in 1520 called on him to dispute the Lutherans preachers. On 20 January 1521 he presided at the public theological disputation held at Weimar, between Johann Lange, Aegidius Mechler, and the Franciscans, on the merit of monastic vows and life; it called forth a satirical poem at the time.
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He served as a Judge on the Equity Division of the Supreme Court from 1993, and on the Court of Appeal since 2002. He was remembered for his contribution to the resolution of commercial disputation, such as the practical benefit consideration in his judgment in Musumeci v Winadell Pty Ltd (1994) 34 NSWLR 723, and his judgments on the prohibition of collateral benefits in takeover bids and the imposition of civil penalty and disqualification orders upon defaulting directors. Santow retired from his judicial office at the end of 2007.
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He was son of Thomas Creighton and Margaret Stuart, who claimed kinship with the ancient Lords of Ruthven, and was born at Dunkeld, Perthshire. He was educated at Westminster, and in 1613 was elected to Trinity College, Cambridge. He proceeded M.A. in 1621, and on 27 February 1622 was one of the opponents in a disputation held before the Spanish ambassador, Don Carlos Coloma. In 1625 he was made Regius Professor of Greek, and on 27 February 1627 succeeded his friend, George Herbert, as public orator of the university, holding both these offices until 1639.
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In the monastery he began with the study of scholastic philosophy under Gallus Leith, who in 1735 at the Erfurter university was appointed as a Professor for Philosophy. Gordon studied intensely with the Dominican Iselbrecher, where he took also his theological disputation. In the same year Andreas Gordon was entered to the priesthood, afterwards he completed law studies at the Benedictine University of Salzburg, where he studied law and theology. In 1737 he completed his study in philosophy and theology with “excellence” and passed the legal exam with honours.
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In 1507 he graduated; he left Cologne in May 1510 to become schoolmaster at Nuremberg, where he brought out several school manuals. During the years 1515-19 he traveled in Italy as tutor to three nephews of Willibald Pirkheimer. In 1515 he was at Bologna, hearing (with disgust) Eck's disputation on the subject of usury, and associating with von Hutten among the humanists. He took his doctor's degree at Ferrara (1517), and spent some time in Rome, where he was ordained priest. In 1520 he became dean of the Liebfrauenkirche at Frankfurt.
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An Answere to a Seditious Pamphlet lately cast abroade by a Jesuite , with a discoverie of that blasphemous sect. When Campion was a prisoner in the Tower, Charke was employed with John Walker to hold a discussion with him, on the fourth day of the procedure. A true report of the disputation ... set down by the reverend learned men themselves that dealt therein, was published in 1583. Robert Persons, in his Defence of the Censure gyven vpon two Bookes of William Charke and Meredith Hanmer, launched a heavy personal attack on Charke.
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He had learned their language and become familiar with their literature at Salamanca and Montpellier by associating with Jewish children and attending the lectures of the rabbis. At Ratisbon, Worms, and Frankfort-on-the-Main he preached in German, Latin, and Hebrew, frequently challenging the rabbis to a disputation. He wrote two anti-Semitic works, one in Latin, Tractatus contra Perfidos Judaeos (Esslingen, 1475), in which he severely attacked the Jews and the Talmud. The other, written in German, is entitled Stern des Messias (star of the Messiah)(Esslingen, 1477).
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Augustine's Acts or Disputation Against Fortunatus the Manichaean, which partly touches on the problem of evil, records a public debate between Augustine and the Manichaean teacher Fortunatus. Fortunatus criticised Augustine's theodicy by proposing that if God gave free will to the human soul, then he must be implicated in human sin (a problem that Augustine had himself considered four years earlier, in Free Will). Quoting the New Testament, Fortunatus proposed that evil exists beyond the evil acts people commit, and that people commit such acts because of their own flawed nature.Fredriksen 2010, p.
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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.
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According to Simeon Hasida, Zechariah's Four Craftsmen are Messiah ben David, Messiah ben Joseph, Elijah and the Righteous Priest. In the oldest full manuscript of the Talmud dating from 1342, known as the Munich Talmud, the Righteous Priest is referred to as Melchizedek. In his commentary on the Talmud, Rashi says the Shem/Melchizedek is called a craftsman because he helped his father build the ark and taught Abraham. In 1280, following the Disputation of Barcelona, the Roman Catholic Church forced Jews to censor parts of the Talmud that were theologically problematic.
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Described as “a strange person full of acerbity against everything and every one”, Pigasov frequently visits Dar’ya Mikhailovna prior to Rudin's appearance and amuses her with his bitter remarks, mostly aimed at women. Coming from a poor family, he educated himself, but never rose above the level of mediocrity. He failed his examination in public disputation, in government service he made a mistake which forced him to retire. His wife later left him and sold her estate, on which he just finished building a house, to a speculator.
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Ontological disputes do not revolve around what particular matter is present; rather, the center of disputation is what objects can be said to be instantiated by a given collection of matter. The token objects posited by a given ontology may be classified as instances of one or more distinct object types. As the types of objects accepted proliferate, so do the possible tokens that a given collection of matter can be said to instantiate. This creates variations in size between ontologies, which serve as an arena for disputes among philosophers.
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Drstivāda is a legendary lost text in the Jain religion. It is the last of the 12 Jain āgamas as per Śvetámbara tradition, said to be promulgated by Māhavīra himself and composed by Ganadhara Sudharmaswami. Drstivāda, translated as “Disputation about views”, was said to contain the entire knowledge of the Fourteen Purvas or prior knowledge that is now considered to be totally lost, in part because the tradition holds that the Drstivāda itself is also completely lost. However, its contents have been referred and explained in Nandi and Samavāyānga Sūtra.
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Several parts of his basic design underwent change. Plans to create Westbourne, Southbourne and Eastbourne Avenues to complement Canberra's Northbourne Avenue were eliminated, as did a proposed railway connecting South Canberra to North Canberra, and on to Yass, 35 mi (55 km) away. A market area that would have been at Russell Hill in North Canberra was moved south to what is now Fyshwick, next to South Canberra. The pace of building was slower than expected, partly because of a lack of funds and partly because of continued disputation between Griffin and Commonwealth Government bureaucrats.
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From 1541 to 1546, he served as superintendent and chief pastor at Halle. His great admiration for Erasmus first led him to Greek, Hebrew and Biblical studies, and his election in May 1519 as rector of the university was regarded as a triumph for the partisans of the New Learning. It was not, however, until after the Leipzig Disputation with Johann Eck that Martin Luther won his allegiance. He accompanied Luther to the Diet of Worms in 1521, and there was appointed professor of canon law at Wittenberg.
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This declaration narrowed down the controversy to the question: Whether the Blood which Christ shed in his passion and reassumed at his resurrection was adorable as the blood of the Son of God during the three days that it was separated from his body. The affirmative was maintained by the Dominicans, the negative by the Minorites. The pope ordered a solemn disputation to be held before the pontifical court at Christmas, 1462 (1463, according to many). James of Brescia was one of three theologians who represented the Dominicans.
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Among the Minorite champions was Francesco della Rovere, later Pope Sixtus IV. After a debate of three days, a consultation was held by the pope and the cardinals, but no definitive decision was pronounced. In a Constitution dated 1 August 1464, two weeks before his death, Pius forbade all further disputation on the subject. A full presentation of the Dominican side of this controversy is preserved in an unpublished treatise written by James of Brescia and his two colleagues. Other theological works attributed to James are no longer extant.
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The disputation was quickly arranged: it took place on 10 February 1658. "Senior", Müller, on behalf of the church authorities, applied for the councillors to hand over a copy of the plaint against them which Schupp had lodged with the city fathers the previous month. He demanded that Schupp should be required to expunge the fables, jokes and humorous anecdotes from his sermons and from his printed pamphlets. He then asked what further steps might be taken to remedy the aggravation caused: it turned out that Müller's question was rhetorical.
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Traditionalist theology is a movement of Islamic scholars who reject rationalistic Islamic theology (kalam) in favor of strict textualism in interpreting the Quran and sunnah. The name derives from "tradition" in its technical sense as translation of the Arabic word hadith. It is also sometimes referred to as athari as by several other names. Adherents of traditionalist theology believe that the zahir (literal, apparent) meaning of the Qur'an and the hadith have sole authority in matters of belief and law; and that the use of rational disputation is forbidden even if it verifies the truth.
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St. Alban was soon the center of the evangelical movement in Basel. In the Fall of 1522 Reublin was expelled from the city for his Reformation sermons and moved to Witikon in 1524, where he became the local pastor and preached against infant baptism. Reublin was with Conrad Grebel and Felix Manz in Zürich in January 1525 at the birth of the Anabaptist movement. Reublin took part in a disputation on 17 January 1525 after which Grebel, Mantz and Reublin were given eight days to leave the canton.
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However, Downing says the rule of law, established in the Middle Ages, is one of the reasons why Europe eventually developed democracy instead. Medieval universities were not secular institutions, but they, and some religious orders, were founded with a respect for dialogue and debate, believing good understanding came from viewing something from multiple sides. Because of this, they incorporated reasoned disputation into their system of studies. Accordingly, the universities would hold what was called a quadlibettal where a 'master' would raise a question, students would provide arguments, and those arguments would be assessed and argued.
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Theses on the Lord's Supper prepared by the Heidelberg deacon Wilhelm Klebitz provoked a bitter controversy between him and Heshusius. When efforts at mediation failed Frederick deposed both men on 16 September 1559. To get a clear understanding of the controversy Frederick spent days and nights in theological studies and was thus led more and more to the Reformed confession. A disputation held in June 1560 between the Saxon theologians Johann Stössel and Joachim Mörlin and the Heidelbergers Pierre Boquin, Thomas Erastus, and Paul Einhorn increased Frederick's dislike for the Lutheran zealots.
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The two clerics would not tolerate difference of opinion, and using their influence in the court of the young king, they forced Fayzi and Abu-ul Fazl into going underground. However, soon the king had enough of their bigotry and he started questioning what he had been taught. In 1575 AD, he built a debating hall by the name of Ibadatkhana, where he would hold discussions between men of knowledge from all backgrounds.S. A. N. Rezavi, "Religious disputation and imperial ideology: the purpose and location of Akbar's Ibadatkhana",studies in history, 24, 2, pp.
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The accusations of heresy stemmed from the man's translation of a Greek book that contradicted the scriptures. Despite his appeals to the Pope, William was imprisoned and tortured until he recanted, in turn leading to the translator's death by burning at the stake. Though he departed from his role as an inquisitor, his torture and the death of the accused remain fresh in his mind. In 1327, William and Adso travel to a Benedictine monastery in Northern Italy to attend a theological disputation between the Franciscans and Papal emissaries on the poverty of Christ.
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For this purpose he induced Antipope Benedict XIII, whose physician he was, to arrange the Disputation of Tortosa with learned Jews. Either before or after the debate Hieronymus, at the request of Pope Benedict XIII, wrote two articles in which he heaped up accusations against the Jews and repeated old, apparently slanderous charges. One of these articles was Tractatus Contra Perfidiam Judæorum; the other, De Judæis Erroribus ex Talmuth; they were published together as Hebræomastix (Zurich, 1552; Frankfurt am Main, 1602; Hamburg, n. d.), printed in the Bibliotheca Magna Veterum Patrum, Lyons, vol. xxvi.
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Abbot's writings were mainly against the Roman Catholic Church; he also attacked Arminianism. In 1594, Abbot appeared as a writer with A Mirror of Popish Subtilties (1594) which was designed as a refutation of the arguments advanced by Nicholas Sander and Robert Bellarmine against the Protestant theory of the sacraments. The occasion for this work was a disputation in which Abbot had been involved, with a Marian Father Paul Spence who was being held prisoner in Worcester Castle. Antichristi Demonstratio [A Demonstration of Antichrist] (1603), was against Bellarmine once more.
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In 1563 he was elected one of the proctors of the university. When Queen Elizabeth visited Cambridge in August 1564, he made a congratulatory oration in Latin to Sir William Cecil, chancellor of the university, on his arrival at St. John's College, and as proctor he took part in the disputation before the queen. In 1565 he proceeded B.D., and made a complaint against Richard Longworth, the Master of his college, and William Fulke one of the fellows, for non-conformity. He was appointed dean of Chichester about November 1566, and installed in March 1567.
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In 1518 Heß moved to Bologna to study theology, completing his studies there in 1519. On the way back to Silesia he stopped in Wittenberg and became a friend of Philipp Melanchthon. In 1520 he was ordained to the priesthood and in 1523 Heß was pressed by the city council of Breslau (probably at the instigation of Laurentius Corvinus) to become pastor of St. Maria Magdalena church. In the coming years he slowly introduced Protestant teachings in Breslau, presenting his ideas in a disputation at St Dorothy's monastery at Breslau in 1524.
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Caius, Presbyter of Rome (also known as Gaius) was a Christian author who lived and wrote towards the beginning of the 3rd century. Only fragments of his works are known, which are given in the collection entitled The Ante- Nicene Fathers. However, the Muratorian fragment, an early attempt to establish the canon of the New Testament, is often attributed to Caius and is included in that collection. For the existing fragments from Caius' "Dialogue or Disputation Against Proclus," we are indebted to Eusebius, who included them in his Ecclesiastical History.
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Melanchthon and Luther with Christ crucified in the middle Opposed as a reformer at Tübingen, he accepted a call to the University of Wittenberg from Martin Luther on the recommendation of his great-uncle, and became professor of Greek there at the age of 21. He studied the Scriptures, especially of Paul, and Evangelical doctrine. Attending the disputation of Leipzig (1519) as a spectator, he nonetheless participated with his comments. After his views were attacked by Johann Eck, Melanchthon replied based on the authority of Scripture in his Defensio contra Johannem Eckium (Wittenberg, 1519).
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After the Disputation of Barcelona, Nachmanides was exiled from Aragon, and in 1267 he made aliyah to the Land of Israel. In an alleged letter to his son, he described the Jewish community of Jerusalem devastated by the Khwarezmian Tatars: Seventy two years old, he undertook the effort to rebuild the Jewish community and chose a ruined house on Mount Zion to reconstruct it as a synagogue. A number of Jews moved to Jerusalem after hearing of Nachmanides' arrival. The Torah scrolls that were evacuated to Shechem before the Mongol invasion were returned.
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The Mosque of Omar was built under Saladin outside the Church of the Holy Sepulchre, commemorating Umar the Great's decision to pray outside the church so as not to set a precedent and thereby endanger the church's status as a Christian site. About eighty years after Saladin's conquest, the Catalan Rabbi Nahmanides left Europe following the disputation of Barcelona,p. 73 in Jonathan Sachs (2005) To heal a fractured world: the ethics of responsibility. London: Continuum () and spent the last three years of his life in Palestine, primarily in Acre.
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Farissol wrote a polemical work under the title of Magen Avraham (), or Vikkuaḥ ha-Dat (), in three parts, the second against Christianity, the third against Islam. He was induced to write this work by the fact that he was chosen to represent Judaism at the court of d'Este in a disputation with two Dominican monks. By order of the duke he also made a résumé in Italian of the Hebrew text, so that his antagonists might understand his position. The work was largely based on Simeon ben Zemah Duran's Keshet u-Magen.
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After that time Beza's activity was confined more and more to the affairs of his home. His wife Claudine had died childless in 1588 after forty years of marriage, a few days before he went to the Bern Disputation. He contracted, on the advice of his friends, a second marriage with Catharina del Piano, a Genoese widow, in order to have a helpmate in his declining years. Up to his sixty-fifth year he enjoyed excellent health, but after that a gradual sinking of his vitality became perceptible.
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Discussion turned to a new topic, around which revolved the earlier Disputation of Paris of 1240: "the errors, heresies, defilements, and blasphemies against the Christian religion" found in the Talmud. At this point, the Jews apparently decided that it is better for them to keep quiet, and said that although they are convinced that the sages of the Talmud would know how to defend their words, they do not know how to do so. Yosef Albo and Zerachia HaLevi did not participate in this communication and agreed to respond, but their responses are not known. Geronimo demanded to burn the Talmud.
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After the initial invasion force under the mercenary Thomas Stukley had achieved nothing successful in 1578, the intervention under FitzGerald caused the English authorities to monitor the recusants closely, and try to finance the campaign against the papal forces with exactions from them. Campion and Persons crossed separately into England. In June 1580 Thomas Pounde, then in the Marshalsea Prison, went to speak to Persons. This action then resulted in a petition from Pounde to the Privy Council to allow a disputation where the Jesuits would take on Robert Crowley and Henry Tripp, who used to preach to the Marshalsea inmates.
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A boundary commission involving Iranian, Ottoman, Russian and British officials assisted with the boundary delimitation, resulting in the Second Treaty of Erzurum of 1847 which affirmed the 1639 border with some small modifications.Victor Prescott and Gillian D. Triggs, International Frontiers and Boundaries: Law, Politics and Geography (Martinus Nijhoff Publishers, 2008: ), p. 6. The four- way boundary commission resumed its work in the following years, and after much work and cartographic disputation a detailed map was produced in 1869. Some small modification were made in the vicinity of Qotur as a result of the Treaty of Berlin (1878).
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Augustine defines love of money as a subcategory of avarice.St. Augustine: The Literal Meaning of Genesis – Livres 7 à 12 – Page 147 "In the stricter meaning of the word, avarice is what is more commonly called love of money. But St. Paul in using the word intended to go from the special to the general meaning and wished avarice to be understood in the broad sense of the." Luther referred to the love of money in strong accusations against the Catholic Church in his initial work of the Ninety-five Theses or Disputation on the Power of Indulgences.
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He was present at the disputation held in Edinburgh in 1561, when Knox and Willox were his antagonists. He was one of the commissioners sent the same year to bring over the young Mary, Queen of Scots, to take the government of Scotland. He returned in her train, and was appointed a privy councillor and professor of canon law in King's College, Aberdeen, and in 1565 one of the senators of the college of justice. Shortly afterwards he was made abbot of Lindores, and in 1565 bishop of Ross, the election to the see being confirmed in the following year.
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He cites the source of his information as Alexander of Aphrodisias' treatise On Providence. Following the Christian censorship of the Talmud, starting with the aftermath of the Disputation of Barcelona and during the Roman Inquisition and the Spanish Inquisition, the term spread within the Jewish classical texts. Censors shunned expressions like minim ("sectary"), which they viewed as referring to the Christian faith, and replaced them with the term Epikoros or Epicurus, hence a heretic, since the church would also fight the heretics. The censors also replaced terms that refer to Christians with the word akum, which stands for avodas kochavim.
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The disputation terminated in a decided victory for Josel, who obtained Margaritha's expulsion from the realm. (Despite this legal decision, this work would be repeatedly reprinted and cited by anti-semites over the coming centuries.) At this same Reichstag, Josel defended the Jews against the strange accusation that they had been the cause of the apostasy of the Lutherans. Josel's most important action at the Reichstag of Augsburg was the settlement of rules for business transactions of the Jews. They were forbidden to exact too high a rate of interest, to call a negligent debtor before a foreign court of justice, etc.
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Overnight, the price paid for the leased land and other THIC assets by the new owners—mainly wealthy Tasmanian politicians—became a remarkable bargain. The buyers' cronyism, connivance, and conflict of interest—as politicians who had recently debated and voted upon the new Act—seemed obvious, but their actions had been completely legal. The new arrangements were controversial; there was disputation, during 1878 and 1879, between the new owners—collectively known as 'the Hematite Company'—and the small-scale gold miners, and protests from others concerned about the probity of the way the new owners had acquired the gold rights.
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The leading theologians of the three major disputing groups of the EOC — Karra (predominant in the north), Sägga or Śost Lədät (prevalent in Begemeder and Shewa) and Qəbat (based in Gojjam and Lasta) — tried to defend their respective doctrines. Yohannes readily accepted corrections made by a notable on procedural mattes. Apparently, he had a long- prepared plan for the council, as he had a letter from the patriarch of Alexandria read out at the end of the disputation which endorsed the imperial tenet. The policy transcended Yohannes's reign, through there were indications that the suppressed tenets had by no means been eradicated.
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Aturfarnbag-i Farruxzatan was a 9th-century Zoroastrian high-priest who served as the leader of the Zoroastrian community of Fars in Iran. His first name has the meaning 'holy fire of Farnbag', the Farnbag fire being one of the three preeminent atar of Iran. He was the son of a certain Farruxzadan, and is known to have held a religious disputation in 825 at the Abbasid court with the former Zoroastrian Abalish, known as "the apostate" and formerly called Dadv- Ohrmazd. Aturfarnbag managed to win the debate and Abalish was removed from the Abbasid court.
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Mare Liberum (or The Freedom of the Seas) is a book in Latin on international law written by the Dutch jurist and philosopher Hugo Grotius, first published in 1609. In The Free Sea, Grotius formulated the new principle that the sea was international territory and all nations were free to use it for seafaring trade. The disputation was directed towards the Portuguese Mare clausum policy and their claim of monopoly on the East Indian Trade. Grotius wrote the treatise while being a counsel to the Dutch East India Company over the seizing of the Santa Catarina Portuguese carrack issue.
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Mary commended him to the French king, and he enjoyed the post of gentleman ordinary of the privy chamber to Charles IX, Henry III, and Henry IV, with a yearly pension of four hundred crowns. He saved the lives of several countrymen at the St. Bartholomew's Day massacre, but never renounced Protestantism. In 1574 he exhibited his Hebrew learning in a public disputation at Avignon with the chief rabbi Benetrius. By his marriage in 1576 with Antoinette, widowed daughter of Rene de Marolles, he acquired an estate which gave him the style of "Sieur of Longorme".
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It has not survived, however, although it is referenced and in a few places quoted by Dionysius of Tel Maḥre and Michael the Syrian. Dionysius' comments suggest that John did not exactly follow the format of Eusebius or Jacob. Other evidence suggests that John corrected Jacob's chronology of Muḥammad by giving him a reign of ten years (622–632). It is a matter of debate whether the "John the Stylite in the monastery of Mār Zʿurā at Sarug" who wrote a short grammatical treatise and a disputation is to be identified with John the Stylite of Litharb.
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After the second disputation the court preacher Johannes Zehender and the margrave himself became Catholics. James III, however, died on 17 August 1590, and being succeeded by his Protestant brother Ernst Friedrich, Pistorius was obliged to leave. He went to Freiburg, became a priest in 1591, then vicar-general of Constance until 1594; after this he was an imperial councillor, cathedral provost of Breslau, Apostolic prothonotary, and in 1601 confessor to the Emperor Rudolph II. After his death his library came into the possession of the Jesuits of Molsheim and later was transferred to the theological seminary at Strasburg. He died in Freiburg.
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Pico was prevented from holding his Oration. It was penned as the opening speech for a public disputation of his 900 theses, planned for early 1487, but Pope Innocent VIII suspended the event and instead set up a commission to examine the theses for heresy. A presentation of the full text in English in front of a live audience read by Sebastian Michael took place at TU Wien (University of Technology Vienna) as part of the opening event of the first Sophistication Conference organised by the Department for Architecture Theory and Philosophy of Technics on 7 December 2017.
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Haddon and Aylmer were reluctant to comply with the conditions proposed for the discussion, but Cheyney who held Lutheran views on the subject began, and, the others afterwards coming to his assistance, it continued for four days. His disputation is printed in John Foxe's Acts and Monuments. He resigned his archdeaconry in 1557, and became canon of Gloucester 14 November 1558; he had retired for a time to his living of Halford in the diocese of Worcester, under Richard Pate, one of those exempt from executions for heresy under Queen Mary. Cheyney paid a priest to perform the services.
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He first visits the Tower of Doctrine or Science where he acquaints himself with the arts of grammar, logic, rhetoric and arithmetic. After a long disputation with the lady in the Tower of Music he returns to his studies, and after sojourns at the Tower of Geometry, the Tower of Doctrine, the Castle of Chivalry, etc., he arrives at the Castle of La Bel Pucel, where he is met by Peace, Mercy, Justice, Reason and Memory. His happy marriage does not end the story, which goes on to tell of the oncoming of Age, with the concomitant evils of Avarice and Cunning.
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The denominational context in the Leipzig Theological faculty was by this time one of Lutheran orthodoxy. Thus prepared, in 1715 Kapp entered Johann Georg Walch's College of Historical Literature, obtaining on 17 February 1718 a Magister degree in Philosophy. He was by now also a member of the College of Practical Exegesis ("collegium exegeticum practicum") headed up by Börner and of the College of Disputation ("collegium disputatiorum") led by Carpzov, following keenly the lectures of both men. On 20 December 1720 he received a Magister Legens ("Habilitation") degree in return for a piece of work on the distribution of indulgences.
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An account, in both Spanish and Nahúatl, of the disputation that these Franciscan friars held in Tenochtitlan soon after their arrival was made by Sahagún in 1564, in order to provide a model for future missionaries.David A. Boruchoff, “Sahagún and the Theology of Missionary Work,” in Sahagún at 500: Essays on the Quincentenary of the Birth of Fr. Bernardino de Sahagún, OFM, ed. John Frederick Schwaller (Berkeley: Academy of American Franciscan History, 2003), pp. 59-102. Thanks to his own academic and religious reputation, Sahagún was recruited in 1529 to join the missionary effort in New Spain.
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In 1592 he was sent by Pope Clement VIII and the General of the Dominicans, Ippolito Maria Beccaria, to accompany the Apostolic Nuncio to Prague to combat the prevailing heresies. There he spent three years teaching in the Studium Generale of the province, lecturing on theology in the university, preaching and defending Catholicism against the innovators. Returning to Italy in 1596 he became regent of studies in the convent at Milan. In 1597 the pope appointed him to defend in a public disputation at Chiavenna the Catholic doctrine of the Holy Sacrifice of the Mass against Calvinistic preachers.
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332 when the Diet of Szászsebes elected Sigismund as prince of Transylvania. Transylvania was now beyond the reach of Catholic religious authority, allowing Lutheran and Calvinist preaching to flourish. In 1563, Giorgio Blandrata was appointed as court physician, and his radical religious ideas increasingly influenced both the young king John II and the Calvinist bishop Francis David, eventually converting both to the Anti-Trinitarian (Unitarian) creed. In a formal public disputation, Francis David prevailed over the Calvinist Peter Melius; resulting in 1568 in the formal adoption of individual freedom of religious expression under the Edict of Torda.
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Johann Eck became involved in a literary contest with Andreas Karlstadt and challenged his adversary to a public debate. In Leipzig, although the faculty of the university entered a protest, and the Bishops of Merseburg and Brandenburg launched prohibitions and an excommunication, the disputation took place under the ægis of Duke George of Saxony. Eck came to Leipzig with one attendant; Luther and Karlstadt entered the city accompanied by an army of adherents, mostly students. From 27 June to 4 July (1519) Eck and Karlstadt debated the subject of free will and our ability to cooperate with grace.
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Having challenged any Jewish convert or learned Christian to dispute with him on Old Testament messianic prophecies, he held a well-attended public disputation with Joseph Wolff on 8 March 1827. Newman also delivered regular Shabbat sermons at the Jews' Free School, the building being always crowded by anxious listeners. At the same time, Newman taught Hebrew at the University of Oxford. As a Jew, Newman was debarred from a professorship, but among his pupils were many distinguished Christian and Jewish scholars, including Morris Jacob Raphall, David Woolf Marks, and future Archbishop of Canterbury Archibald Campbell Tait.
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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.
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The book is divided into four chapters (~50 pages each). The first two chapters deal with conceptual developments in the manner of an intellectual history, albeit with much more of an eye to disputation and intervention than traditional intellectual history employs. Specifically, Chapter 1 discusses the work of Rosa Luxemburg, Karl Kautsky, Eduard Bernstein, and Georges Sorel (among other texts by major thinkers in the Marxist tradition). Chapter 2's discussion of Gramsci's conception of cultural hegemony is followed by Chapter 3's more politicized development of Laclau and Mouffe's own arguments regarding hegemony's character and constitution.
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William was the actual author of the Commentary on the Gospels that was formerly attributed to the earlier William of Nottingham. Based on Clement of Llanthony's One from Four, the postill was well known for centuries and survives in numerous manuscripts. His Sentences () survives in a single copy and preserves various statements made by John Duns Scotus and his classmates while at Oxford, where they immediately preceded William. One section thoroughly and temperately covers the scholastic opinions on the eternity of the world prior to the 1316 disputation, reaching the conservative conclusion that nothing truly infinite exists within God's Creation.
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The Clydach Vale colleries would later become synonymous with worker activism within the South Wales coalfield. Opened in 1872, the Clydach Vale colliery No. 1 was originally sunk by Osbourne Riches and Samuel Thomas and, by 1894, was served by the Taff Vale Railway. Following the death of Thomas in 1879, his sons became managing partners and, in 1895, formed Cambrian Colleries Ltd. The Cambrian Collieries were a focus for disputation between active trade unions such as the South Wales Miners' Federation and the Cambrian Combine, a business network of mining companies, formed to regulate prices and wages in south Wales.
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Albo's birthplace is generally assumed to be Monreal del Campo, a town in Aragon. This is based on Astruc ha-Levi's report of the religious debate held at Tortosa in 1413-14, which mentions Albo as one of the Jewish participants and notes he was the delegate of the congregation of Monreal. However, the Latin account of this debate makes no reference to this locality. Heinrich Graetz believes that Albo could not have been less than thirty years of age when he was sent to take part in the disputation, and he accordingly places the date of Albo's birth not later than 1380.
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He received his master's degree from the University of Leipzig in 1685. His dissertation, titled Disputationem Moralem de Divortiis Secundum Jus Naturae (Moral Disputation on Divorce according to the Law of Nature), was written under the direction of his father in lawMichael Renardy in the comments and explanation for his academic genealogy observes that this double connection to Mencke "puts a twist on his thesis title". and advisor Otto Mencke. He was from 1692 until the time of his death a professor of Near Eastern languages and university librarian at the University of Wittenberg, and gave courses there in Philosophy and Hebrew.
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The doctrine's Vatican indexing is liber extra – c. 13, X, 5.6, De Iudaeis: Iudaeos, quos propria culpa submisit perpetua servituti; the Decretum online In 1234, Gregory issued the papal bull Rachel suum videns calling for a new crusade to the Holy Land, leading to the Crusade of 1239. In 1239, under the influence of Nicholas Donin, a Jewish convert to Christianity, Gregory ordered that all copies of the Jewish Talmud be confiscated. Following a public disputation between Christians and Jewish theologians, this culminated in a mass burning of some 12,000 handwritten Talmudic manuscripts on 12 June 1242, in Paris.
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While Epiphanius does not specifically indicate the name of its founder, Dionysius Bar-Salibi, citing a lost work of Hippolytus (Capita Adversus Caium), writes in his commentary on the Apocalypse, > Hippolytus the Roman says: A man appeared, named Caius, saying that the > Gospel is not by John, nor the Apocalypse but that it is by Cerinthus the > heretic.Cf. Eusebius, Ecclesiastical History, 3.28.2 According to fourth century church historian Eusebius of Caesarea, Caius was a churchman of Rome who wrote during the time of Pope Zephyrinus, and had published a disputation with Proclus, a Montanist leader in Rome.
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The ideas of the Protestant Reformation reached Breslau already in 1518, and in 1519 the writings of Luther, Eck and the opening of the Leipzig Disputation by Mosellanus were published by local printer Adam Dyon. In 1523 the town council unanimously, appointed Johann Heß as the new pastor of St. Maria Magdalena and thus introduced the Reformation in Breslau. In 1524 the town council issued a decree that obliged all clerics to the Protestant sermon and in 1525 by another decree banned a number of Catholic customs. Breslau had become dominated by Protestants although a Catholic minority remained.
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While still a young man he was compelled to debate in public, on original sin and redemption, with Cardinal Pedro de Luna, afterward Antipope Benedict XIII. This disputation took place in Pamplona, December 26, 1375, in the presence of bishops and learned theologians (see his "Eben Boḥan"; an extract, entitled "Wikkuaḥ" in manuscript, is in the Bibliothèque Nationale, Paris, No. 831). A devastating war which raged in Navarre between the Castilians and the English obliged Ibn Shaprut, with many others, to leave the country. He settled at Tarazona, in Aragon, where he practised his profession of physician among both Jews and Christians.
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Under the influence of the Waldensians and Zwingli, Bullinger moved to a more symbolic understanding of the Eucharist. In 1527, he spent five months in Zürich studying ancient languages and regularly attending the Prophezei that Zwingli had set up there. While at Zürich, the local authorities sent him with their delegation to assist Zwingli at the Bern Disputation where he met Martin Bucer, Ambrosius Blaurer, and Berthold Haller. In 1528, at the urging of the Zürich Synod, he left Kappel Abbey and became ordained as a parish minister in the then new Reformed church of Zürich.
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As reader in divinity at Magdalen College in 1481, he held a disputation with John Taylor, professor of divinity, in the presence of King Richard III; the king acknowledged his skill as a debater by the present of a deer and five marks. In 1485, Grocyn became prebendary of Lincoln Cathedral. In about 1488, he left England for Italy, and before his return in 1491 he had visited Florence, Rome and Padua, and studied Greek and Latin under Demetrius Chalcondyles and Politian. As lecturer at Exeter College, Oxford he helped indoctrinate his countrymen in the new Greek learning.
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Martin Luther's disputation at Heidelberg in April 1518 made a lasting impact, and his adherents among the masters and scholars soon became leading Reformationists in Southwest Germany. With the Electorate of the Palatinate turn to the Reformed faith, Otto Henry, Elector Palatine, converted the university into a calvinistic institution. In 1563, the Heidelberg Catechism was created under collaboration of members of the university's divinity school. As the 16th century was passing, the late humanism stepped beside Calvinism as a predominant school of thought; and figures like Paul Schede, Jan Gruter, Martin Opitz, and Matthäus Merian taught at the university.
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Bucer agreed to interrupt his journey and went to work immediately, preaching daily sermons in which he attacked traditional church practices and monastic orders. On the basis of his belief that the Bible was the sole source for knowledge to attain salvation (sola scriptura), he preached that the Mass should not be considered as the recrucifying of Christ, but rather the reception of God's gift of salvation through Christ. He accused the monks of creating additional rules above what is contained in the Bible. He summarised his convictions in six theses, and called for a public disputation.
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He was born at Bruchsal (near Karlsruhe), and was educated there and at Strasbourg and Heidelberg. In 1520 he became a cleric or chaplain in the order of the Knights Hospitaller. He was sent in 1521 to the preceptory of that order at Freiburg im Breisgau, ordained a priest at Basel, and in 1522 was placed in charge of the preceptory at Bubikon (north of Rapperswil (SG), in the canton of Zürich). However, Stumpf went over to the Protestants, was present at the great Disputation in Bern (1528), and took part in the first Kappel War (1529).
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In the Winter he assisted in the writing of a draft set of such laws, which was published by John Foxe as Reformatio legum ecclesiasticarum in 1552. King Edward died in 1553, followed by the accession of Mary I of England, who opposed the Protestant reformers. Vermigli was placed under house arrest for six months, and his Catholic opponents at Oxford would likely have had him executed, as Cranmer eventually was in 1556. Despite this risk, he agreed to a public disputation with Cranmer against the new Catholic establishment, but this never came to fruition because Cranmer was imprisoned.
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The first is a dichotomous power balance. From at least the time of the Reformation, Norwich was recorded as a "two-party city". In the mid-16th century, the weaving parishes fell under the control of opposition forces, as Kett's rebels held the north of the river, in support of poor clothworkers. Indeed there seems to be a case for saying that with this tradition of two-sided disputation, the city had steadily developed an infrastructure, evident in its many cultural and institutional networks of politics, religion, society, news media and the arts, whereby argument could be managed short of outright confrontation.
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The date of Sattler's arrival in Zurich is not known, but he was expelled from that city on 18 November, 1525, in a wave of expulsions of foreigners resulting from the disputation on baptism of 6–8 November. Some believe that Sattler was the "Brother Michael in the white coat" mentioned in a document dated 25 March of that year,Leonhard von Muralt and Walter Schmid eds. Quellen zur Geschichte der Täufer in der Schweiz I: Zürich (Zurich: S. Hirzel, 1952), p. 136. which would place him in Zurich before Snyder's estimation of when he left St. Peter's.E.g.
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He was ordained by suffragan bishop Marcus Lyresius. Scheiner finished his studies on 30 June 1609 with his first work, Theses Theologicae and with a disputation (PhD in theology). On 18 April 1609, he received his major orders from suffragan bishop Lyresius in Eichstätt, from where he went to Ebersberg to serve his tertianship with Father Johannes Pelecius S.J. In the years between 1610 and 1616/1617, Scheiner worked as a successor to Father Johannes Lantz S.J. in Ingolstadt, teaching mathematics (physics and astronomy) and Hebrew. He lectured on sun dials, practical geometry, astronomy, optics, and the telescope.
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Joseph Vidal ibn Labi was a prominent Spanish-Jewish scholar and orator, son of the philosopher Solomon ibn Labi. He lived at Saragossa, and was one of the 25 rabbis who by order of Pope Benedict XIII assisted at the disputation of Tortosa (February 7, 1413 – November 12, 1414), where he distinguished himself by his oratorical ability. Labi translated into Hebrew, under the title Gerem ha-Ma'alot, a work on plants and their uses in medicine, written in Arabic by his tutor Joshua Lorki at the insistence of Solomon Benveniste (d. 1411), whose children Lorki was at the time educating (MS.
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A dialectician and logician, he was Luther's teacher in both these branches. Luther retained an affectionate regard for him and after the Heidelberg Disputation (May 1518) travelled in his company from Würzburg to Erfurt, during which he made efforts to wean him from his ecclesiastical allegiance. In 1521, during the uprising against the priesthood and the pillaging of their property, he denounced the rioters from the pulpit. In 1522 he delivered a series of sermons in the cathedral in defence of the Church, arraigning the inactivity of the civil and ecclesiastical authorities, and predicted the revolution which came in the German Peasants' War.
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390px The San Gallo Annunciation is a c.1513-1514 oil on panel painting by Andrea del Sarto, now in the Palatine Gallery in Florence. It was the middle of three works the artist produced for the Augustinian monastery church of San Gallo in Florence, between Noli me tangere and The Disputation on the Trinity, as recorded in the Anonimo Magliabechiano manuscript and in Vasari's Lives of the Artists. When Florence was besieged, that monastery's goods were moved to San Jacopo tra i Fossi within the city walls and its buildings razed in 1531 by Charles V's troops.
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John Foxe reported how the Kent gentleman, Thomas Haukes, had challenged him on where he lived and his trade at a disputation at Bishop Bonner's house: "Ye can better skille to eate a pudding and make a hose then in scripture eyther to aunswere or oppose".John Foxe, Actes and Monuments, ed. Townsend, vii. 111, 759 Another Protestant opponent, Bishop Bale, also punned on his name calling him 'insanus Porcarius' and 'Milo Porcarius, vel Hoggardus, servorum Dei malignus proditor,' and ridiculed him for endeavouring to prove the necessity of fasting from Virgil's Æneid and Cicero's Tusculanae Disputationes.
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I pursued my study in > depth and learned the give-and-take of disputation. But all this even, and > the algorism, as well as the art of Pythagoras, I considered as almost a > mistake in respect to the method of the Hindus (Modus Indorum). Therefore, > embracing more stringently that method of the Hindus, and taking stricter > pains in its study, while adding certain things from my own understanding > and inserting also certain things from the niceties of Euclid's geometric > art. I have striven to compose this book in its entirety as understandably > as I could, dividing it into fifteen chapters.
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Hall was born a slave on February 29, 1756 in Boston. At that time his parents — Prince Hall and a woman named Deliah — were both slaves (though Wikipedia's main entry on Prince Hall contains disputation on whether Prince Hall was ever a slave, was ever married to a woman named Delia, or fathered Primus; this based on the work of Prince Hall biographer David L Gray). At the time of Hall's birth, his father was enslaved by William Hall; he attained his freedom in 1770. He was "bound out" to Ezra Trask, an Essex County shoemaker, as a baby or an infant.
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A Fellow of Lincoln College, Oxford, and of Eton College, he received the degree of B.D. in 1547, and the next year was appointed Regius Professor of Hebrew in the University of Oxford. While holding this office he was one of the witnesses on behalf of Bishop Stephen Gardiner in 1551, being then about thirty-two years of age, and was present at the disputation held with Thomas Cranmer at Oxford in 1554. In 1553 he received the canonry at Christ Church, Oxford formerly held by Peter Martyr. In May 1557 he was installed canon of Windsor.
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In 1241 the property portfolio of the Templars was expanded with the addition Lubno and Oborzany, donated by Włast, a Polish magnate. By the middle of the 13th century, the Brandenburg margraves of the Ascanian dynasty gained control of the property. Following disputation, in 1261 an agreement was reached between the Templars and the margraves: the Templars ceded rights to a commandery in Myślibórz, and gave up lands situated by the road from Kostrzyn to Gorzów. In return they received confirmation of the possession of Chwarszczany with ten villages with the addition of the village of Kaleńsko.
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A companion to philosophy in the middle ages. John Wiley & Sons, 2008, 55–64 Scholasticism is not so much a philosophy or a theology as a method of learning, as it places a strong emphasis on dialectical reasoning to extend knowledge by inference and to resolve contradictions. Scholastic thought is also known for rigorous conceptual analysis and the careful drawing of distinctions. In the classroom and in writing, it often takes the form of explicit disputation; a topic drawn from the tradition is broached in the form of a question, oppositional responses are given, a counterproposal is argued and oppositional arguments rebutted.
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Ahl al-Hadith believed that the zahir (literal, apparent) meaning of the Qur'an and the hadith have sole authority in matters of faith and that the use of rational disputation is forbidden even if it verifies the truth. They did not attempt to conceptualize the meanings of the Qur'an rationally, especially those related to the attributes of Allah, accepting them without asking "how" (bi-la kaifa), and asserted that their realities should be consigned to God alone (tafwid). They believed that every part of the Qur'an is uncreated (ghayr makhluq).Christopher Melchert, Ahmad Ibn Hanbal, Oneworld Publ.
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A summary version of the Five Ways is given in the Summa theologiaeST, I, Q 2, A 3 (Latin and English) The Summa uses the form of scholastic disputation (i.e. a literary form based on a lecturing method: a question is raised, then the most serious objections are summarized, then a correct answer is provided in that context, then the objections are answered), and the Five Ways follow Medieval Theories of Demonstration. A subsequent, more detailed, treatment of the Five Ways can be found in the Summa contra gentiles. Aquinas further elaborated each of the Five Ways in more detail in passing in multiple books.
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The Jewish religious leaders are far from their homes and are losing their properties because of this, and their families are being harmed. Their situation is so degraded that no great wisdom is needed to debate them in these conditions. Geronimo responded that their scared and frightened demeanors in themselves prove that their belief is not true, for on the true faith it is said in the Bible: "I will also speak of Thy testimonies before kings, and will not be ashamed" (Ps. 119:46). The disputation over faith is necessary, and the Jewish leaders must give an accounting for the Torah, which they teach.
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In the 1230s, Nicholas Donin, a Jewish convert to Christianity, translated the Talmud and pressed 35 charges against it to Pope Gregory IX by quoting a series of passages about Jesus, Mary or Christianity that he considered blasphemous. There is a Talmudic passage, for example, where someone called Yeshu is sent to Hell to be boiled in excrement for eternity. Donin also selected an injunction of the Talmud that allegedly permits Jews to kill non-Jews. This led to the Disputation of Paris, which took place in 1240 at the court of Louis IX. Rabbi Yechiel of Paris was called on to defend the Talmud against Donin's accusations.
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From 1430 he held the title of doctor sacrae theologiae professor [ Latin, "Professor Doctor of Sacred Theology" ] and taught in Mainz. in 1433According to Gierths in NDB. According to Dybdahl in NBL, Kalteisen left in 1432 but, according to Werner in ADB, he was participating since 1431 he participated on behalf of the Archbishop of Mainz, Conrad III of Dhaun, in the Council of Basel, where he became known for his three speeches against the Hussites during a disputation with the Hussite priest Ulrich from the Party of Sirotčí. Kalteisen was a counselor for Pope Eugene IV on the matters of theology and law.
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At an early age he took an active interest in the Labor movement, and was on several occasions president of the Working Men's Association, then secretary, holding that post for twelve years. During his period as an official there was little industrial disputation in the workplace, largely due to his tact and good judgment. He was delegate from that body to the United Labor Party (later the Australian Labor Party), the Eight Hours Committee, and the Trades and Labor Council. He joined the Labor Party when it was established at Port Adelaide, and held the position of assistant secretary when George Duffield was secretary.
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266 Modern logic is fundamentally a calculus whose rules of operation are determined only by the shape and not by the meaning of the symbols it employs, as in mathematics. Many logicians were impressed by the "success" of mathematics, in that there had been no prolonged dispute about any truly mathematical result. C.S. Peirce notedPeirce 1896 that even though a mistake in the evaluation of a definite integral by Laplace led to an error concerning the moon's orbit that persisted for nearly 50 years, the mistake, once spotted, was corrected without any serious dispute. Peirce contrasted this with the disputation and uncertainty surrounding traditional logic, and especially reasoning in metaphysics.
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He was one of the witnesses against John Dunne in October 1538. In Edward VI's reign he is said to have turned Protestant, and was vice- chancellor in 1552, but he changed his views under Mary I. He also dug up the body of Peter Martyr's wife in Christ Church, and had it cast on his dunghill. Marshall became dean of Christ Church in 1553, and is probably the Marshall or Martial who held prebends at St. Paul's and Winchester during Mary's reign. In 1554 he took part in the Oxford disputation on transubstantiation, was one of the witnesses against Thomas Cranmer, aided in the degradation of Nicholas Ridley.
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He was the son of John Young and Eleanor his wife, and was born at Hodgeston, Pembrokeshire, in 1507. He became a student at Broadgates Hall, Oxford, and graduated B. A. 14 June 1529, M. A. 19 March 1533, as secular chaplain, B.C.L. 17 February 1538, (disputation for) D.C.L. 13 February 1566, and was admitted in London. He became principal of his hall in 1542, and resigned in 1546. He had already become vicar of Llanfihangel Castell Gwallter, Cardiganshire, in 1541, rector of Hogeston in 1542, and, in the same year, of Nash-with-Upton, Pembrokeshire. In 1542 he became precentor of St David's Cathedral, entering into residence in 1547.
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The Cardinal and Theological Virtues is a lunette fresco by Raphael found on the south wall of the Stanza della Segnatura in the Apostolic Palace of the Vatican. Three of the cardinal virtues are personified as statuesque women seated in a bucolic landscape and the theological virtues are depicted by putti. The fresco was a part of Raphael's commission to decorate the private apartments of Pope Julius II. These rooms are now known as the Stanze di Raffaello. After completing his three monumental frescoes Disputation of the Holy Sacrament, The Parnassus, and The School of Athens in the Stanza della Segnatura, Raphael painted the Cardinal and Theological Virtues in 1511.
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In addition to his inquisitorial duties, every year witnessed the publication of one or more writings against iconoclasm and in defense of the doctrines of the Mass, purgatory, and auricular confession. His Enchiridion locorum communium adversus Lutherum et alios hostes ecclesiae (Landshut, 1525) went through forty-six editions before 1576. As its title indicates, it was directed primarily against Melanchthon's Loci Communes, although it also concerned itself to some extent with the teachings of Huldrych Zwingli. At Baden-in-Aargau from 21 May until 18 June 1526 a public disputation on the doctrine of transubstantiation was held, in which Eck and Thomas Murner were pitted against Johann Oecolampadius.
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He participated in the papal conclave of 1513 that elected Pope Leo X. He accompanied the new pope at the congress held at Bologna from 11 to 18 October 1515. As a theologian, Cardinal Vigerio wrote many works on the life, death, and resurrection of Jesus Christ, as well as works on Jesus' shroud and the spear of Longinus. His theology is thought to have influenced Raphael's famous painting Disputation of the Holy Sacrament; the cardinal appears on the right of the painting, with the Franciscan habit and a cardinal's hat. He died in Rome on 18 July 1516 and is buried in Santa Maria in Trastevere.
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"Theses Doors", commemorating Luther's Ninety- five Theses The main portal was often used by the university staff to pin up messages and notices; it is generally believed that on 31 October 1517, the eve of All Saints' Day, Martin Luther posted his Ninety-five Theses on the doors of All Saints' Church. This act, meant to promote a disputation on the sale of indulgences, is commonly viewed to be a catalyst for the Protestant Reformation. Whether the event actually took place or not, however, cannot be conclusively established. Nevertheless, Luther sent his objections in a letter to Archbishop Albert of Mainz on the same day.
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American Jews became more confident in their desire to be identified as different. Two notable books addressed the relationship between contemporary Judaism and Christianity, Abba Hillel Silver's Where Judaism Differs and Leo Baeck's Judaism and Christianity, both motivated by an impulse to clarify Judaism's distinctiveness "in a world where the term Judeo-Christian had obscured critical differences between the two faiths."Sarna, p281 Reacting against the blurring of theological distinctions, Rabbi Eliezer Berkovits wrote that "Judaism is Judaism because it rejects Christianity, and Christianity is Christianity because it rejects Judaism."Disputation and Dialogue: Readings in the Jewish Christian Encounter, Ed. F. E. Talmage, Ktav, 1975, p. 291.
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Traditionally, Athanasius was considered to lend support to the authenticity of the verse, one reason being the Disputation with Arius at the Council of Nicea which circulated with the works of Athanasius, where is found: Today, many scholars consider this a later work Pseudo-Athanasius, perhaps by Maximus the Confessor. Charles Forster in New Plea argues for the writing as stylistically Athanasius.In modern times, scholars on early church writings outside the textual battles are more likely to see the work as from Athanasius, or an actual account of an Athanasius-Arius debate. Examples are John Williams Proudfit Remarks on the history, structure, and theories of the Apostles' Creed 1852, p.
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Moore, R. I., The Birth of Popular Heresy, University of Toronto Press, 1995, p. 36 At his instigation the inhabitants of Le Mans soon began to slight the clergy of their town and to reject all ecclesiastical authority. On his return from Rome, Hildebert had a public disputation with Henry, in which, according to the Maurist Antoine Beaugendre's Acta episcoporum Cenomannensium, Henry was shown to be less guilty of heresy than of ignorance. He, however, was forced to leave Le Mans due to his anti- clericalism,"Henry of Lausanne", The Concise Oxford Dictionary of the Christian Church, OUP and probably went to Poitiers and afterwards to Bordeaux.
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Mandeville was born on 15 November 1670, at Rotterdam in the Netherlands, where his father was a prominent physician of Huguenot origin.Project Bernard Mandeville On leaving the Erasmus school at Rotterdam he showed his ability by an Oratio scholastica de medicina (1685), and at Leiden University in 1689 he produced the thesis De brutorum operationibus, in which he advocated the Cartesian theory of automatism among animals. In 1691 he took his medical degree, pronouncing an inaugural disputation, De chylosi vitiata. He moved to England to learn the language, Britannica Student Encyclopedia and succeeded so remarkably that many refused to believe he was a foreigner.
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On Elizabeth I's accession Whitehead returned to England, preaching before the queen on 15 February 1559, taking part in the Westminster disputation with the Roman Catholic bishops on 3 April, and serving as a visitor of Oxford University, and on the commission for revising the liturgy. He is said by biographers to have had the first refusal of the Archbishopric of Canterbury, and he also declined the Mastership of the Savoy. On 17 September 1561 he wrote to Cecil acknowledging his obligations to him, but refusing the living he offered. Whitehead, according to John Whitgift, deplored the excesses of some ministers, but his own leanings were Puritan.
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Alumni Oxonienses 1500-1714, Jablonski-Juxston He made some mark as a teacher at Oxford, and became after 1547 one of the chief disciples of Pietro Martire Vermigli, known in England as Peter Martyr. He graduated BD in 1552, and was made vicar of Sunningwell, and public orator of the university, in which capacity he had to compose a congratulatory epistle to Mary on her accession. In April 1554 he acted as notary to Cranmer and Ridley at their disputation, but in the autumn he signed a series of Catholic articles. He was, nevertheless, suspected, fled to London, and thence to Frankfort, which he reached in March 1555.
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Rather than being redeemed, the Jews were subsequently exiled from Israel, and the temple was destroyed years later, not rebuilt. These discrepancies were noted by Jewish scholars who were contemporaries of Jesus, as later pointed out by Nahmanides, who in 1263 observed that Jesus was rejected as the messiah by the rabbis of his time.Nahmanides in the Disputation of Barcelona with Pablo Christiani in 1263 paragraph 103. Rabbi Moshe David Valli a student of Ramchal explains that Jesus was supposed to be the Mashiach ben Yoseph of the generation but failed in his task and ended up becoming a false Messiah and went astray.
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In 1617, when James VI and I visited Scotland, a disputation was held before him at Stirling Castle by the professors of the university, but Charteris declined to take part in it. Among the royal puns on this occasion, James is said to joked on Charteris, 'His name agreeth very well unto nature, for charters contain much matter yet say nothing, but put great purposes in men's mouths.' On 20 March 1620 Charteris resigned his office, having been called to be minister of North Leith. On 19 April 1627 he was recalled to fill the chair of professor of divinity, with a salary of a thousand merks and a house.
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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.
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146 Augustine replied by arguing that the sin of Adam constrained human freedom, in a way similar to the formation of habits.Acts or Disputation Against Fortunatus the Manichaean, Augustine of Hippo, Ch. XXII This was not a teaching on original sin (a view that Augustine was yet to formulate), but on the limitations of human freedom caused by sin.Fredriksen 2010, pp. 146–147 Fortunatus proposed that Augustine was reducing the scope of evil only to what is committed by humans, though Augustine writes that Fortunatus finally conceded the debate when he admitted that he could not defend his views on the origin of evil.
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He went to the University of Oxford in 1555, probably as a member of Exeter College, Oxford (Wood doubts this). In 1559 he took his Bachelor's degree and proceeded to the degree of Master of Arts as a member of Christ Church, Oxford in 1562. He was brilliant and eloquent, and so esteemed as an orator that, with Edmund Campion, he was chosen to hold a public disputation before Queen Elizabeth in 1566. Shortly afterwards, having applied himself to theology and acquired a wide reputation for his learning he was made a Fellow of Exeter College (1567) by the interest of Sir William Petre, who had founded several fellowships there.
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He declared that the whole controversy was to be forgotten: "the scheme which existed before the strife arose shall be maintained, as it would have been if no such disputation had arisen". He would soon discover he could no longer turn the clock back. In Rome and the West, opposition to Monothelitism was reaching fever pitch, and the Type of Constans did nothing to defuse the situation but indeed made it worse by implying that either doctrine was as good as the other. Theodore planned the Lateran Council of 649 to condemn the Ecthesis but died before he could convene it, which his successor, Pope Martin I (649–653), did.
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Date: 1608–1674 The objective of medieval education was an overtly religious one, primarily concerned with uncovering transcendental truths that would lead a person back to God through a life of moral and religious choice (Kreeft 15). The vehicle by which these truths were uncovered was dialectic: > To the medieval mind, debate was a fine art, a serious science, and a > fascinating entertainment, much more than it is to the modern mind, because > the medievals believed, like Socrates, that dialectic could uncover truth. > Thus a 'scholastic disputation' was not a personal contest in cleverness, > nor was it 'sharing opinions'; it was a shared journey of discovery (Kreeft > 14–15).
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Astruc ha-Levi of Daroca (lived in Spain at the end of the fourteenth and at the beginning of the fifteenth century) was a Spanish Jewish Talmudic scholar and member of the Astruc family. He was a delegate to the famous disputation of Tortosa, in 1413, under the presidency of Pope Benedict XIII, at which he displayed energy and breadth of mind. Attacks having been made on the Talmud, based on some extravagant haggadic sentences, Astruc handed to the assembly a written declaration, in which he denied any authority to the Haggadah, and utterly renounced it. On another occasion, Astruc dared the anger of the pope.
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Don Vidal Benveniste de la Cavalleria was a Spanish Jew who lived in Saragossa Spain, during the second half of the 14th and beginning of the 15th century. He was elected, by the notables of the Jewish communities of Aragon, as the speaker before the pope at the beginning of disputation of Tortosa (1413), because of his knowledge of Latin and his reputed wisdom. Benveniste wrote a refutation of the seeming evidences of Jesus as the Messiah, called "Ḳodesh ha-Ḳodashim," which is still extant in manuscript. He is not identical with Don Ferrer of Gerona or with Vidal ben Labi de la Cavalleria, as claimed by some.
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Auxentius was bishop of Durostorum on the lower Danube, but was expelled by an edict of Theodosius depriving Arian bishops in 383, and took refuge at Milan where he became embroiled in controversy with St Ambrose.Mark O'Sullivan, The Social and Political Influence of Saint Ambrose as Reflected in his Letters, B.Phil thesis, Liverpool University, 1976. In Milan, seat of the Western Imperial court, Nicene and Arian controversy flared high. In 386, Auxentius challenged Ambrose to a public disputation, in which the judges were to be the court favourites of the Arian empress; he also demanded for the Arians the use of the Basilica Portiana.
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In doing so, he elevated Lombard's work from a mere theological resource to the basic framework of questions and problems from which masters could teach. The commentary (or more correctly titled a Gloss) survived in student reports from Alexander's teaching in the classroom and so it provides a major insight into the way theologians taught their discipline in the 1220s. As is the case with Glossa and Quaestiones Disputatae, much of his work is probably written in the form of notes on his oral teachings by students, though the content is definitely his. For his contemporaries, however, Alexander's fame was his inexhaustible interest in disputation.
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The early history is of the gradual replacement during the middle of the eighteenth century of a traditional method of oral examination by written papers, with a simultaneous switch in emphasis from Latin disputation to mathematical questions. That is, all degree candidates were expected to show at least competence in mathematics. A long process of development of coaching—tuition usually outside the official University and college courses—went hand-in-hand with a gradual increase in the difficulty of the most testing questions asked. The standard examination pattern of bookwork (mostly memorised theorems) plus rider (problems to solve, testing comprehension of the bookwork) was introduced.
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Nachmanides, first as rabbi of Girona and later as chief rabbi of Catalonia, seems to have led a largely untroubled life. When well advanced in years, however, his life was interrupted by an event which made him leave his family and his country and wander in foreign lands. This was the religious disputation in which he was called upon to defend his faith in 1263. The debate was initiated by a Pablo Christiani, a Jewish convert to Christianity, who had been sent by the Dominican Master General, Raymond de Penyafort, to King James I of Aragon, with the request that the king order Ramban to respond to charges against Judaism.
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The Rishonim, The Artscroll history series, Pg. 138, 156 He studied under Judah of Paris, and Yehudah HaChasid. Following in the latter's footsteps he traveled through Provence and Spain to strengthen religiosity among the Jews and teaching them the way to serve God. In 1240 he was one of the four rabbis who were required to defend the Talmud, in a public disputation in Paris, and it is likely that the need for a work like the Sefer Mitzvot Gadol was driven by the decrees against the Talmud which had been promulgated in France, and had led to the confiscation and burning of all Talmud manuscripts in 1242.
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Disputation of the Holy Sacrament by Italian Renaissance artist Raphael, 1509–10 Christianity has been intricately intertwined with the history and formation of Western society. Throughout its long history, the Church has been a major source of social services like schooling and medical care; an inspiration for art, culture and philosophy; and an influential player in politics and religion. In various ways it has sought to affect Western attitudes towards vice and virtue in diverse fields. Festivals like Easter and Christmas are marked as public holidays; the Gregorian Calendar has been adopted internationally as the civil calendar; and the calendar itself is measured from the date of Jesus's birth.
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Like other Hanbali, Barbahari strongly opposed bidʻah (religious innovation), defined as anything that the first generation of Muslims, (known as the Companions of the Prophet or Sahabah), "did not do". Thus he taught that "whoever asserts that there is any part of Islam with which the Companions of the Prophet did not provide us has called them [the Companions of the Prophet] liars". While not opposed to reason in religion, provided it was put to good use and did not contradict doctrine such as divine attributes, he nonetheless, opposed asking "'Why?' and 'How?' Theology, polemic, disputation, and argument are an innovation which casts doubt into the heart".
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" (tr. Mair 1994: 15). Second, oxymorons combining contradictory terms are common in the text (Chiu 2015: 261). For instance, "The great Way is ineffable, great disputation is speechless, great humaneness is inhumane, great honesty is immodest, and great bravery is not aggressive." (tr. Mair 1994: 19). Third, "double denial" is a type of goblet word that doubts or criticizes a view and then immediately doubts its original doubt, and which, unlike an oxymoron, can have a consistent literal reading (2015: 263). Master Tall Tree tells Master Timid Magpie, "Someone who dreams of drinking wine at a cheerful banquet may wake up crying the next morning.
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Lutheran scholasticism developed gradually, especially for the purpose of disputation with the Jesuits, and it was finally established by Johann Gerhard (1582-1637). Abraham Calovius (1612-1686) represents the climax of the scholastic paradigm in orthodox Lutheranism. Other orthodox Lutheran theologians include (for example) Martin Chemnitz, Aegidius Hunnius, Leonhard Hutter (1563-1616), Nicolaus Hunnius, Jesper Rasmussen Brochmand, Salomo Glassius, Johann Hülsemann, Johann Conrad Dannhauer, Valerius Herberger, Johannes Andreas Quenstedt, Johann Friedrich König and Johann Wilhelm Baier. The theological heritage of Philip Melanchthon arose again in the Helmstedt School and especially in the theology of Georgius Calixtus (1586-1656), which caused the syncretistic controversy of 1640–1686.
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He was the author of the following works, some of which were the cause of controversy and published replies: # ‘Episcopacy, Tradition, and the Sacraments considered in reference to the Oxford Tracts,’ 1839. # ‘Holy Scripture the Ultimate Rule of Faith to a Christian Man,’ 1842. # ‘Practical Sermons,’ 1847. # ‘A Disputation on Holy Scripture against the Papists, by W. Whitaker,’ translated, Parker Soc., 1849. # ‘The Analogy of Religion, by G. Butler, with a Life of the Author,’ 1849; another ed. 1860. # ‘A Selection from the Nicomachean Ethics of Aristotle with Notes,’ 1850. # ‘The Connection of Morality with Religion,’ a sermon, 1851. # ‘The Irish Church Journal,’ vol. ii.
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Dissatisfaction with the outcome of a disputation in 1525 prompted Swiss Brethren to part ways with Huldrych Zwingli. Unlike mainstream Lutheran, Calvinist and Zwinglian movements, the Radical Reformation, which had no state sponsorship, generally abandoned the idea of the "Church visible" as distinct from the "Church invisible". It was a rational extension of the state-approved Protestant dissent, which took the value of independence from constituted authority a step further, arguing the same for the civic realm. The Radical Reformation was non-mainstream, though in parts of Germany, Switzerland and Austria, a majority would sympathize with the Radical Reformation despite the intense persecution it faced from both Catholics and Magisterial Protestants.
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At the start of the disputation on February 7, 1413, Geronimo presented the debate's principal points and the prohibition incumbent on the Jews from making any difficulties for Christianity over its course. By his words, since the Jewish faith is close to the Christian faith and since the Pope considers the Jews "lost lambs", he is eager to return them to Good more than he is eager to do so with the believers in Islam. The main speaker among the Jewish sages was chosen by turn each day. They were placed under great stress, and at times when they returned to the residence allotted to them arguments erupted over the answers they had provided.
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As is common with most Egyptian archeology, the plundering and destructive excavation of tombs, both in the past and the present, for tomb riches, has hindered the ability to gain as much knowledge about retainer sacrifices as would be available if the tombs were intact. Dr. O'Connor does believe that retainer sacrifices were the exception, instead of the norm, in ancient Egypt. While there is some disputation as to the authenticity of retainer sacrifices, due to less than substantial evidence, most Egyptologists believe that retainer sacrifice did exist. Normally, people in ancient Egypt were buried at different times, while in the graves believed to contain retainer sacrifices, the individuals were buried simultaneously, suggesting these retainers were sacrificed.
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Such a success catapulted Rispoli to the highest ranks of learned Dominicans. Only a few months after his Paris disputation, in 1612, to show his delight in championing such a first rate scholar, and in respect towards his family, for all its worth Grand Master Alof de Wignacourt appointed him his personal theologian and consultor, and made him a familiar of the Order of Knights Hospitaller.National Library of Malta, Archives of the Order of St. John, 458, Familiaritas pro Ven. Fr. Jo. Mattheo Rispolo, ff. 292v-293, cited in Upon terminating his studies in Paris in 1612, Rispoli was also on great demand at the many Studia Generali of the Dominican Order.
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Portrait of Margaret Brown Brown ran for the U.S. Senate in 1914 but ended her campaign to return to France to work with the American Committee for Devastated France during World War I. At the time of J.J. Brown's death on September 5, 1922, Margaret told newspapers, "I've never met a finer, bigger, more worthwhile man than J.J. Brown." J.J. died intestate, and five years of disputation between Margaret and her two children were required to finally settle the estate. Due to their lavish spending, J.J. left an estate valued at only $238,000, . Molly was to receive $20,000 in cash and securities (), and the interest on a $100,000 trust fund () in her name.
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In 1230 the King forbade all forms of usury, defined at the time as any taking of interest and therefore covering most banking activities. When the original borrowers from Jewish and Lombard lenders could not be found, Louis exacted from those lenders a contribution toward the crusade which Pope Gregory was trying to launch. At the urging of Pope Gregory IX, following the Disputation of Paris in 1240, Louis ordered in 1243 the burning in Paris of some 12,000 manuscript copies of the Talmud and other Jewish books. Eventually, the edict against the Talmud was overturned by Gregory IX's successor, Innocent IV. Louis also expanded the scope of the Inquisition in France.
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In July 1647 he performed a vacuum experiment (so-called Torricelli's experiment) before a distinguished audience at the Royal Castle in Warsaw. Landgrave Ernst of Hesse, who had been converted at Vienna on 6 January 1652, and who knew Father Valerian, summoned Capuchins to St. Goar on the Rhine, and was present at the religious disputation between Valerian and Haberkorn of Giessen at Burg Rheinfels in 1651. The Jesuit Johann Rosenthal having attacked certain assertions of Valerian's at this debate, the latter was drawn into the sharp literary controversy between Capuchins and Jesuits, which extended even to Rome. On the appearance of his pamphlet Contra imposturas Jesuitarum in 1659, he was cited to appear at Rome.
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Traditionalist theology (—) is an Islamic scholarly movement, originating in the late 8th century CE, who reject rationalistic Islamic theology (kalam) in favor of strict textualism in interpreting the Quran and hadith. The name derives from "tradition" in its technical sense as a translation of the Arabic word hadith. It is also sometimes referred to by several other names. Adherents of traditionalist theology believe the zahir (literal, apparent) meaning of the Qur'an and the hadith are the sole authorities in matters of belief and law; and that the use of rational disputation is forbidden, even if in verifying the truth. They engage in an apparent reading of the Qur'an, as opposed to one engaged in ‘metaphorical interpretation’ (ta'wil).
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The disputation between Erasmus and Luther essentially came down to differences of opinion regarding the doctrines of divine justice and divine omniscience and omnipotence. While Luther and many of his fellow reformers prioritized the control and power which God held over creation, Erasmus prioritized the justice and liberality of God toward humankind. Luther and other reformers proposed that humanity was stripped of free will by sin and that divine predestination ruled all activity within the mortal realm. They held that God was completely omniscient and omnipotent; that anything which happened had to be the result of God's explicit will, and that God's foreknowledge of events in fact brought the events into being.
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Wahlström was born in Lundby, Västmanland, the youngest, by eleven years, of the four daughter of the vicar Johan Gustaf Wahlström and Ida Schmidt. Her elder sister served as her first teacher and she said that was in some ways raised as a boy, and she enjoyed dressing like one. She studied at the Wallinska skolan in Stockholm, was accepted at the Uppsala University in 1888, became a Bachelor of Arts in history, Nordic languages and Political science and made a disputation in 1898. As a student, she founded the first organisation for female students at Uppsala University, whose members wore their students caps in public even though it was considered unsuitable for their gender.
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Soon after his return to Ingolstadt, Eck attempted to persuade Elector Frederick of Saxony to have Luther's works burned in public, and during the year 1519 he published no less than eight writings against the new movement. He failed, however, to obtain a condemnatory decision from the universities appointed to pronounce on the outcome of the Leipzig disputation. Erfurt returned the proceedings of the meeting to the Saxon duke without signifying its approval, while Paris, after repeated urging, gave an ambiguous decision limited to "the doctrine of Luther so far as investigated". Eck's only followers were the aged heretic-hunter Hoogstraten and Emser of Leipzig, together with the allied authorities of the universities of Cologne and Leuven.
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Damocles finally begged the king that he be allowed to depart because he no longer wanted to be so fortunate, realizing that with great fortune and power comes also great danger. King Dionysius effectively conveyed the sense of constant fear in which a person with great power may live. Dionysius committed many cruelties in his rise to power, such that he could never go on to rule justly because that would make him vulnerable to his enemies. Cicero used this story as the last in a series of contrasting examples for reaching the conclusion towards which he had been moving in his fifth Disputation, in which the theme is that having virtue is sufficient for living a happy life.
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It was during the reign of Louis V, Elector Palatine (1508–1544) that Martin Luther came to Heidelberg to defend one of his theses (Heidelberg Disputation) and paid a visit to the castle. He was shown around by Louis's younger brother, Wolfgang, Count Palatine, and in a letter to his friend George Spalatin praises the castle's beauty and its defenses. In 1619, Protestants rebelling against the Holy Roman Empire offered the crown of Bohemia to Frederick V, Elector Palatine who accepted despite misgivings and in doing so triggered the outbreak of the Thirty Years War. It was during the Thirty Years War that arms were raised against the castle for the first time.
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The Council of Trent called upon bishops everywhere to attempt to restore Roman Catholicism. Archbishop Girolamo della Rovere, in 1566, engaged in a public disputation with the Protestants of the Piedmont and was victorious, which was greeted with great satisfaction by the Duke. In 1567, he conducted a visitation of the valley of the Stura, and preached to and conversed with many Protestants who had come into Piedmont from France, again with some success.Semeria, p. 287. During his episcopacy, Duke Emanuele Filiberto brought to Turin from his castle in Chambéry the Holy Shroud, the personal property of his family, and, on 29 December 1590, the body of St Maurice, the martyr.Semeria, pp. 338-341.
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Seated on an enchanted chair, with "gums of glutinous heat", she is immobilised, and Comus accosts her while with one hand he holds a necromancer's wand and with the other he offers a vessel with a drink that would overpower her. Comus urges the Lady to "be not coy" and drink from his magical cup (representing sexual pleasure and intemperance), but she repeatedly refuses, arguing for the virtuousness of temperance and chastity. Within view at his palace is an array of cuisine intended to arouse the Lady's appetites and desires. Despite being restrained against her will, she continues to exercise right reason (recta ratio) in her disputation with Comus, thereby manifesting her freedom of mind.
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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.
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The Wirz Monument in Andersonville The Wirz controversy grew out of the questions remaining after his trial pertaining to guilt and responsibility for multiple deaths of prisoners of war in camps on both sides following suspension of the Dix-Hill Cartel prisoner exchange agreement in July 1863. The Grand Army of the Republic, the United Confederate Veterans, Sons of Confederate Veterans (SCV), and the United Daughters of the Confederacy (UDC), among others, evoked sad memories of Civil War prisoners portraying Wirz either a villain, or a martyr-hero, thus further contributing to the disputation. From 1899 to 1916, sixteen states erected monuments dedicated to the Camp Sumter's prisoners.The Wirz Monument, National Park Service.
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Statue of Johann Brenz, Schlosskirche, Wittenberg The Michaelskirche in Schwaebisch Hall, where Johannes Brenz served as pastor. Brenz was born in the then Imperial City of Weil der Stadt, 20 miles west of Stuttgart. He received his education at Heidelberg, where, shortly after becoming magister and regent of the Realistenbursa in 1518, he delivered philological and philosophical lectures. He also lectured on the Gospel of Matthew, only to be prohibited on account of his popularity and his novel exegesis, especially as he had already been won over to the side of Luther, not only through his ninety-five theses, but still more by personal acquaintance with him at the disputation at Heidelberg in April 1518.
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Gomarus, a Fleming who had been in Leiden since 1594, has been described as "a rather mediocre scholar" but "a forceful defender of the Calvinistic doctrine... a man of deep-rooted faith" In contrast Arminius has been described as "a seeker, a doubter". On the question of predestination Gomarus was a supralapsarian and it was in debate over this point that the conflict between the two began. Arminius advocated revising the Belgic Confession and the Heidelberg Catechism, but was not explicit, until much later when the debate became an open conflict. The dispute took a public turn on February 7, 1604, when Willem Bastingius in his disputation De divina praedestinatione defended a number of Arminius's theses, Arminius himself presiding.
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Gomarus then became the leader of the opponents of Arminius, who came to be known as Gomarists (Dutch: contra-remonstranten). He engaged twice in personal disputation with Arminius in the assembly of the States of Holland in 1608, and was one of five Gomarists who met five Remonstrants (Arminians) in the same assembly of 1609. On the death of Arminius shortly after this time, Konrad Vorstius, who sympathized with Arminius's views, was appointed to succeed him, in spite of the opposition of Gomarus and his friends. Gomarus took this defeat badly, resigned his post, and went to Middelburg in 1611, where he became preacher at the Reformed church, and taught theology and Hebrew in the newly founded Illustre Schule.
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The opening sequence used for the first 26 episodes lists the show's title as The Mechanical Universe, whereas the latter 26 episodes are titled The Mechanical Universe ...and Beyond. The reason for the addition is explained by Goodstein in the closing lecture segment of the final episode: > In the first scientific revolution, disputation over the interpretation of > human or divine authority was replaced by observation, by measurement, by > the testing of hypotheses, all of it with the powerful help of quantitative > mathematical reasoning. And the result of all that was the mechanical > universe, a universe that inexorably worked out its destiny according to > precise, predictable, mechanical laws. Today, we no longer believe in that > universe.
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Les Liaisons dangereuses (Dangerous Liaisons, 1782), an epistolary novel by Pierre Choderlos de Laclos, is a trenchant description of sexual libertinism. Wayland Young argues: Agreeable to Calvin's emphasis on the need for uniformity of discipline in Geneva, Samuel Rutherford (Professor of Divinity in the University of St. Andrews, and Christian minister in 17th Century Scotland) offered a rigorous treatment of "Libertinism" in his polemical work "A Free Disputation against pretended Liberty of Conscience" (1649). A Satyr Against Reason and Mankind is a poem by John Wilmot, 2nd Earl of Rochester which addresses the question of the proper use of reason, and is generally assumed to be a Hobbesian critique of rationalism. The narrator subordinates reason to sense.
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Both sides tried to strengthen their positions by concluding defensive alliances with third parties: the Protestant cantons formed a city alliance, including the Protestant cities of Konstanz and Strasbourg (Christliches Burgrecht), translated variously as Cristian Civic Union, Christian Co-burghery, Christian Confederation and Christian Federation (in Latin Zwingli called it Civitas Christiana or Christian State); the Catholic ones entered a pact with Ferdinand of Austria. In the tense atmosphere, small incidents could easily escalate. Conflicts arose especially over the situation in the common territories, where the administration changed bi-annually among cantons and thus switched between Catholic and Protestant rules. Several mediation attempts failed such as the disputation of Baden in 1526.
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Coming of age (1561) he went to Lyon, probably engaging in mercantile business; he revisited Italy after his uncle Lelio Sozzini's death; we find him in 1562 on the roll of the Italian church at Geneva; there is no trace of any relations with Calvin. He returned next year to Lyon. The evangelical position was not radical enough for him. In his Brevis explicatio (Lyons, 1562) of the prologue to St John's Gospel he already attributes to Christ an official, not an essential, deity – already an anti-Trinitarian position; and in a letter of 1563 rejects the immortality of the soul in favour of Christian mortalism; a position subsequently developed in his disputation with the humanist Francesco Pucci.
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It seems that this was due to the initiative of the humanist philosopher-prince, Giovanni Pico della Mirandola, who had heard Savonarola in a formal disputation in Reggio Emilia and been impressed with his learning and piety. Pico was in trouble with the Church for some of his unorthodox philosophical ideas (the famous "900 theses") and was living under the protection of Lorenzo the Magnificent, the Medici de facto ruler of Florence.William G. Craven, Pico della Mirandola Symbol of His Age: Modern Interpretations of a Renaissance Philosopher (Geneva, Switzerland, 1981). To have Savonarola beside him as a spiritual counsellor, he persuaded Lorenzo that the friar would bring prestige to the convent of San Marco and its Medici patrons.
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At the end of 1621 he moved to Leipzig where he lodged with the well connected merchant Georg Winckler in order to study Philosophy and Theology at the university. He was impeded in his studies by shortage of cash as a result of which he had to support himself with extensive tutoring work, although that provided experience which would also prove of value in his subsequent career. In 1624 he began attending lectures by the theologian Heinrich Höpfner. He received a BA degree ("Baccalaureus Artium & Philosophiae") in September 1625 and in January 1627 an MA degree, later that year submitting his work to a disputation and becoming a Master of Philosophy ("Philosophiae Magister").
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Mark's works are traditionally the following: # of the spiritual law, # Concerning those who think to be justified through works (both ascetic treatises for monks); # of penitence; # of baptism; # To Nicholas on refraining from anger and lust; # Disputation against a scholar (against appearing to civil courts and on celibacy); # Consultation of the mind with its own soul (reproaches that he makes Adam, Satan, and other men responsible for his sins instead of himself); # on fasting and humility; # on Melchisedek (against people who think that Melchisedek was an apparition of the Word of God). All the above works are named and described in the "Myrobiblion"P.G., CIII, 668 sq. and are published in Gallandi's collection.
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Following the Gregorian Reform's emphasis on canon law and the study of the sacraments, bishops formed cathedral schools to train the clergy in Canon law, but also in the more secular aspects of religious administration, including logic and disputation for use in preaching and theological discussion, and accounting to control finances more effectively. Pope Gregory VII was critical in promoting and regulating the concept of modern university as his 1079 Papal Decree ordered the regulated establishment of cathedral schools that transformed themselves into the first European universities. Learning became essential to advancing in the ecclesiastical hierarchy, and teachers also gained prestige. Demand quickly outstripped the capacity of cathedral schools, each of which was essentially run by one teacher.
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At the time of the election, the economy suffered from high inflation and high unemployment, alongside increases in industrial disputation and drought across much of the rural areas. The coalition government was led by Prime Minister Malcolm Fraser since 1975. Fraser had fought off a leadership challenge from Andrew Peacock, who had resigned from the Cabinet citing Fraser's "manic determination to get his own way", a phrase Fraser had himself used when he resigned from John Gorton's Government in 1971. The Liberal government had to contend with the early-1980s recession. They unexpectedly won the December 1982 Flinders by-election, after having lost the March 1982 Lowe by-election with a large swing.
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Further, his second letter to Sergius was by and large orthodox. Maximus the Confessor, in his Disputation with Pyrrhus, interprets the statement "one will" as referring the integrity of Christ's human will, in contrast to the fallen human will, which seeks diverse and contradictory goods. The Third Council of Constantinople posthumously anathematised Honorius as a heretic: "And with these we define that there shall be expelled from the holy Church of God and anathematized Honorius who was some time Pope of Old Rome, because of what we found written by him to Sergius, that in all respects he followed his view and confirmed his impious doctrines" (13th session) and "To Honorius, the heretic, anathema!" (16th session).
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From 1972 to 1977, Wex compiled an archive consisting of thousands of banal and clandestine photographs of women and men in the streets of Hamburg. She re-photographed magazines and newspapers, advertisements, art-historical reproductions, her television, whatever was in reach. She arranged the results and collaged them into large paste-up panels and a book, titled, "Let's Take Back Our Space: 'Female' and 'Male' Body Language as a Result of Patriarchal Structures (1979)." At the center of both the panels and the book is a wide disputation about how we create and present ourselves, and the degree to which gender-specific conditioning and hierarchies are reflected through everyday pose, gesture, and pre-verbal communication.
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In October 1523, the Council supported the Protestant principle of scriptural sermons and on 24 April 1524 Landsgemeinde confirmed the Cantonal Council's decision. However, the work of the Anabaptists in the Appenzell region (as well as in Zurich and St. Gallen) in 1525 led to government crackdowns. The first police action against the Anabaptists took place in June 1525, followed by the Anabaptist Disputation in Teufen in October 1529. To end the confrontation between the old and new faiths, the Landesgemeinde decided in April 1525, that each parish should choose a faith, but that the principle of free movement would be supported, so that the religious minority could attend the church of their choice regardless of where they lived.
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The garden of San Giorgio was the place where discussions were held to which the Florentine scholar Brucciolo refers in his dialogues on moral philosophy. In 1536 Pope Paul III made him a member of the committee of nine ecclesiastics who were to draw up a statement of those ecclesiastical abuses which called most loudly for reform. Soon after, he was appointed Apostolic visitor for the whole of Italy and, somewhat later, was sent to Germany to take part in the theological disputation at Worms in 1540, but became sick on the journey and was obliged to remain in Italy. Meanwhile, (1538) he became Abbot of San Benedetto in Polirone, then the most important monastery of the Cassinese Congregation.
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Born in Monmouthshire, Phillips entered the University of Oxford in 1533, graduating B.A. on 18 February 1538; he was elected a fellow of Oriel College on 17 April 1538. He commenced M.A. on 27 March 1542, was afterwards ordained priest, and later proceeded B.D. In 1543 Phillips was presented to the rectory of Kiddington, Oxfordshire, and on 5 February 1546 was appointed principal of St Mary Hall, Oxford. He was one of the three prominent Catholics who, in 1549, took part in a public disputation against Pietro Martire Vermigli in the divinity hall of the university, with William Tresham and William Chedsey. In the same year he obtained the vicarage of St Winnoc, Pembrokeshire.
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Zwingli's views on baptism are largely rooted in his conflict with the Anabaptists, a group whose beliefs included the rejection of infant baptism and centered on the leadership of Conrad Grebel and Felix Manz. In October 1523, the controversy over the issue broke out during the second Zürich disputation and Zwingli vigorously defended the need for infant baptism and his belief that rebaptism was unnecessary. His major works on the subject include Baptism, Rebaptism, and Infant Baptism (1525), A Reply to Hubmaier (1525), A Refutation (1527), and Questions Concerning the Sacrament of Baptism (1530). In Baptism, Rebaptism, and Infant Baptism, Zwingli outlined his disagreements with both the Catholic and the Anabaptist positions.
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None of the council's prime movers were native Latin speakers, in particular Maximus the Confessor. The council's formal pronouncements amounted to 20 canons. Canons X and XI are the ones which specifically take up the subject of Christ's two wills and two energies, based predominately on Maximus's earlier disputation against Pyrrhus while in Carthage. The council's canons were promulgated widely in Western Europe, being sent to: bishop Amandus of Maastricht (to arrange for Sigebert III to convene a Frankish synod), bishop John of Philadelphia, bishop Theodore of Esbas in Arabia, bishop Anthony of Bacatha, archimandrite George of St. Theodosios's monastery, bishop Pantaleon of Dor, bishop Paul of Thessalonica, and the Christian communities of Jerusalem and Antioch.
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He went on to study at Louvain University, receiving an MA in 1465; he was renowned for the purity of his Latin and skill in disputation. He concentrated his studies on Cicero and Quintilian; Agricola additionally added French and Greek to his ever-growing list of languages during his university years. At the end of his life, he would learn Hebrew to be able to read the Old Testament, especially the Psalms, unadulterated by translation. In the 1460s Agricola travelled to Italy, where he became associated with humanist masters and statesmen. From circa 1468 until 1475, he studied civil law at the University of Pavia and later went to Ferrara (1475–1479).
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His subsequent reference to learning the use of the astrolabe, implying a knowledge of astronomy and mathematics, has been given different interpretations. "There is no trace of influence from 'natural science' in his writings." But being a Sufi Master is enough to accept that he did. His works touch on Kalam and Aqeedah, and he entered into rational disputation with the Mutakillimun of his era, and maintained a critical attitude of them.Ubaydulla Uvatovning “Ikki buyuk donishmand” («Sharq» NMAK, Toshkent, 2005) His works, containing a variety of content, cannot be considered entirely in the category of mystical works, or in the category of hadith sciences, nor in the category of philosophical works, or in the category of kalam or jurisprudence.
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On the death of William Whitaker in the following year Wotton wrote some eulogistic verses,Printed in Whitaker's Works (1610, p. 708). and became a candidate for the regius professorship of divinity vacated by Whitaker; though Wotton was highly commended for his disputation, Overall was elected by the votes of the younger Cambridge men, who preferred Overall's moderate high-church views to Wotton's puritanism. In March 1596, on the establishment of Gresham College, Wotton was appointed its first professor of divinity. He held the post less than two years, vacating it and his fellowship at King's on his marriage, on 27 October 1598, to Sybell, aged 28, daughter of William Brisley of Isleworth, Middlesex.
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Caius in his Disputation Against Proclus (198 AD) mentions this of the places in which the remains of the apostles Peter and Paul were deposited: "I can point out the trophies of the apostles. For if you are willing to go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this Church". Jerome in his De Viris Illustribus (392 AD) writing on Paul's biography, mentions that "Paul was buried in the Ostian Way at Rome". In 2002, an -long marble sarcophagus, inscribed with the words "PAULO APOSTOLO MART" ("Paul apostle martyr") was discovered during excavations around the Basilica of Saint Paul Outside the Walls on the Via Ostiensis.
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Portrait of Marcello Malpighi in Opera Posthuma, London 1696 In 1653, his father, mother, and grandmother being dead, Malpighi left his family villa and returned to the University of Bologna to study anatomy. In 1656, he was made a reader at Bologna, and then a professor of physics at Pisa, where he began to abandon the disputative method of learning and apply himself to a more experimental method of research. Based on this research, he wrote some Dialogues against the Peripatetics and Galenists (those who followed the precepts of Galen), which were destroyed when his house burned down. Weary of philosophical disputation, in 1660, Malpighi returned to Bologna and dedicated himself to the study of anatomy.
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As the Disputation of the Holy Sacrament took place in the Western Church after the Great Schism, the Eastern Churches remained largely unaffected by it. The debate on the nature of "transubstantiation" in Greek Orthodoxy begins in the 17th century, with Cyril Lucaris, whose The Eastern Confession of the Orthodox Faith was published in Latin in 1629. The Greek term metousiosis () is first used as the translation of Latin in the Greek edition of the work, published in 1633. The Eastern Catholic, Oriental Orthodox and Eastern Orthodox Churches, along with the Assyrian Church of the East, agree that in a valid Divine Liturgy bread and wine truly and actually become the body and blood of Christ.
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The Book of Nestor the Priest, originally titled Account of the Disputation of the Priest (Qissat Mujadalat al-Asquf ) or its Hebrew textual avatar Sefer Nestor Ha-Komer (written c. 900 CE)Daniel J. Lasker, « Qissat Mujadalat al- Usquf and Nestor Ha-Komer : The Earliest Arabic and Hebrew Jewish Anti- Christian Polemics. », in Joshua Blau and Stefan C. Reif (eds.), Genizah Research After Ninety Years: The Case of Judaeo-Arabic, University of Cambridge Oriental Publications, ed. University of Cambridge Press, 1992, pp. 112-118, quoted by Theo L. Hettema (ed.), Religious Polemics in Context: Papers Presented to the Second International Conference of the Leiden Institute for the Study of Religions (Lisor) Held at Leiden, 27–28 April 2000, ed.
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George Fox Digged out of his Burrowes (George Fox Digg'd out of his Burrowes or an offer of Disputation on fourteen Proposals made this last Summer of 1672 unto G. Fox then present on Rode-Island in New England) is a book written by Rhode Island founder and Reformed Baptist theologian Roger Williams in 1676. The book discusses the debate regarding traditional Protestant Christianity and Quakerism with its different belief in the "inner light," which Williams considered heretical. In 1672, Roger Williams (at age 68) rowed alone, all night, from Providence to Newport to debate prominent Quakers William Edmondson, John Stubbs (c.1618–1675), and John Burnyeat at nine the next morning.
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Karmin, on the other hand, has been creating almost all his independent work in a rapidly charging art scene, which is characterised by the denial of traditions, the disputation of values, and blurring of borders between the art forms as well as art and its surrounding space. The notion of sculpture itself has undergone an especially radical transformation. Karmin has reacted to the changing situation perhaps in more dynamic, yet also controversial manner than the majority of Estonian artists. Vibrant creativity, with a very professional plastic thinking and perfect material perception at its heart, has allowed him to act as a traditionalist as well an innovator, achieving outstanding results in both areas.
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Pentimenti show that Raphael shortened the hair, and moved the left eye. The identify of the subject has been a matter of considerable debate, with proposed candidates in the court of Pope Julius II including Bernardo Dovizi (known as Bibbiena), Innocenzo Cybo, Scaramuccia Trivulzio, Alessandro Farnese, Ippolito d'Este, Silvio Passerini, Antonio Ciocchi, Matthäus Schiner or Luigi d'Aragona. According to the Prado, it is perhaps most likely to be Francesco Alidosi (1455–1511), also depicted by Raphael in his 1509–1510 work the Disputation of the Holy Sacrament, or possibly Bendinello Sauli (). The seated subject's upright body and horizontal left arm, resting on an unseen arm of a chair, create a triangular composition, after Leonardo da Vinci's Mona Lisa.
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Paul took refuge at the encampment of the non-Chalcedonian Ghassanid King Al-Harith ibn Jabalah in Arabia before returning to Constantinople. The tritheist controversy surfaced amongst the non-Chalcedonians in 567, and the situation deteriorated until the tritheist advocates Conon of Tarsus and Eugenius of Seleucia were deposed and excommunicated in 569. Paul came under criticism for his opposition to tritheism, and its proponents claimed he was opposed by Jacob Baradaeus and Theodore of Arabia, to which they responded by formally reaffirming their support for him. In 570, the tritheists appealed to the Emperor Justin, and he arranged for a disputation to be held under the auspices of the Chalcedonian Patriarch John Scholasticus of Constantinople.
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Memorial plate at Schipfe for Felix Manz and other anabaptists murdered by the Zürich city government As early as 1522 anabaptism became evident when Zwingli started to reform preaching. However, some of his followers began to feel that Zwingli was not moving fast enough in his reform. The division between Zwingli and his more radical disciples became apparent in October 1523 on occasion of a disputation when the mass in fact was not changed in practice. Feeling frustrated, some of the more progressive reformers began to meet on their own for Bible study, and around 1523, William Reublin began to preach against infant baptism in the villages of the city republic of Zürich, encouraging parents to not baptize their children.
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During the German Peasants' War, in 1525, the peasants of Alsace had decided to storm the city of Rosheim. With the peasants drawn up at the city gates, Protestant reformers Wolfgang Capito and Martin Bucer (or Butzer) failed to dissuade them from their plans, but after lengthy discussions Josel convinced them to leave the city and its Jews in peace. This stood in stark contrast to Sundgau, where the peasants had all of the Jews driven from the city. In 1530, in presence of the emperor and his court at Augsburg, Josel had a public disputation with the baptized Jew Antonius Margaritha, who had published a pamphlet Der gantze Jüdisch Glaub (The Whole Jewish Belief) full of libelous accusations against Judaism.
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Edmundson also visited America and debated the Protestant theologian Roger Williams in Rhode Island (New England) in 1672 with several other Quakers, and Williams was particularly offended by Edmunson's perceived rudeness.Roger Williams, George Fox Digg’d out of his Burrowes or an offer of Disputation on fourteen Proposals made this last Summer of 1672 unto G. Fox then present on Rode-Island in New England (Printed in Boston by John Foster 1676, republished by Russell & Russeull, NY 1963, Volume Five, Writing of Roger Williams), p. 38 The debate was published in Williams' George Fox Digged out of his Burrowes. Edmundson's life as a Quaker is documented in his journal titled "A Journal of the Life, Travels, Sufferings, and Labour of Love of William Edmundson".
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He was the son of Cæsar von Pflug, who acted as commissary for the Elector of Saxony in the Leipzig Disputation in 1519. He studied at the universities of Leipzig (1510–17) and Bologna (1517–19), and returned to Germany in 1519 to become canon in Meissen. Disturbed by the religious controversies at home, he returned to Bologna, whence he went to Padua, but in 1521, induced by offers of preferment from Duke George, he returned to his native state, first of all to Dresden, and then to Leipzig, where he still continued to devote himself chiefly to humanistic interests. In 1528–29 he was again in Italy, and in 1530 he accompanied Duke George to the Diet of Augsburg.
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His most complete elaboration of this idea is in his chapter on Antony and Cleopatra: > The jealous attention which has been paid to the unities both of time and > place has taken away the principle of perspective in the drama, and all the > interest which objects derive from distance, from contrast, from privation, > from change of fortune, from long-cherished passion; and contrasts our view > of life from a strange and romantic dream, long, obscure, and infinite, into > a smartly contested, three hours' inaugural disputation on its merits by the > different candidates for theatrical applause.Hazlitt 1818, pp. 100–1. In the discussion of Macbeth, it is Macbeth's unity of character that is significant.Hazlitt 1818, p. 26;Kinnaird 1978, pp. 181–82.
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The guests greet the Prince warmly and compete for his attention. Stimulated by Lebedyev's eloquence, everyone engages for some time in intelligent and inebriated disputation on lofty subjects, but the good-humoured atmosphere begins to dissipate when Ippolit suddenly produces a large envelope and announces that it contains an essay he has written which he now intends to read to them. The essay is a painfully detailed description of the events and thoughts leading him to what he calls his 'final conviction': that suicide is the only possible way to affirm his will in the face of nature's invincible laws, and that consequently he will be shooting himself at sunrise. The reading drags on for over an hour and by its end the sun has risen.
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Frontispiece to A Solemne Joviall Disputation, 1617 He was the author of many works of very unequal merit, of which the best known is Drunken Barnaby's Four Journeys, which records his pilgrimages through England in rhymed Latin (said by Southey to be the best of modern times), and doggerel English verse. The English Gentleman (1631) and English Gentlewoman are in a much more decorous strain. Other works are The Golden Fleece (1611) (poems), The Poet's Willow, A Strappado for the Devil (a satire), and Art Asleepe, Husband? His 1613 book The Yong Mans Gleanings contains the first known use of the word "computer". An extract from both Drunken Barnaby and his “epitaph to Frances, (his wife)” appears in The Bishoprick Garland by (Sir) Cuthbert Sharp.
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Woodcut of a werewolf attack by Lucas Cranach the Elder, 1512 A Beerwolf (Bärwolf, Werwolf) is a German folk-tale monsterThe European Reformation, Euan Cameron, p 354 commonly known as a werewolf. Beerwolf is a concept introduced by Martin Luther (in a 1539 debate)"Disputation Concerning the Right to Resist the Emperor (1539)" in European Reformations: Sourcebook by Carter Lindberg, page 150. that Luther uses to describe the Pope and Holy Roman Emperor Charles V. In the context of resistance theory, a "Beerwolf", "in contrast to a mere tyrant, not only broke the law, but overturned the entire moral order upon which it is based. All the subjects of such a ruler ... had the right to resist and even to kill him and all his supporters".
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Print from Anglican theologian Daniel Featley's book, "The Dippers Dipt, or, The Anabaptists Duck'd and Plung'd Over Head and Ears, at a Disputation in Southwark", published in 1645. A minority view is that early-17th-century Baptists were influenced by (but not directly connected to) continental Anabaptists.. According to this view, the General Baptists shared similarities with Dutch Waterlander Mennonites (one of many Anabaptist groups) including believer's baptism only, religious liberty, separation of church and state, and Arminian views of salvation, predestination and original sin. Representative writers including A.C. Underwood and William R. Estep. Gourley wrote that among some contemporary Baptist scholars who emphasize the faith of the community over soul liberty, the Anabaptist influence theory is making a comeback.
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Another question in the case was whether the High Court, sitting as the Court of Disputed Returns, had jurisdiction to hear the case. Hill argued that because of the structure of the Commonwealth Electoral Act 1918, the court could not hear the case. She argued that elections could not be disputed by petition if the dispute was about the eligibility of a candidate, as another provision of the Act meant that it would require a resolution of the relevant house of Parliament, the Senate in this case. The Government argued that the sections of the Act dealing with disputation by petition encompassed any question about the validity of an election, including the eligibility of a candidate, and that the sections should be interpreted broadly.
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Book V discusses the base of "property"--that which is attributable only to a particular subject and is not an essential attribute. Property is subdivided into essentialThis does not mean that it expresses an attribute comprising an essential element of the subject, but rather that it is a characteristic that is predicated solely of that subject and that it is an effect of the essential nature of the subject and permanent, versus relative and temporary. Book VI describes "definition" and the numerous means that may be used to attack and defend a definition. Book VII is a short recapitulation of "definition" and "sameness", and compares the various difficulties involved in forming arguments, both pro and con, about the other bases of dialectical disputation.
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The Topics (; ) is the name given to one of Aristotle's six works on logic collectively known as the Organon. The treatise presents the art of dialectic — the invention and discovery of arguments in which the propositions rest upon commonly held opinions or endoxa ( in Greek).These "commonly held opinions" are not merely popular notions held by the man-on-the-street about any and all subjects; rather, the dialectical ενδοξα are commonplaces of reason upon which those who conscientiously dispute (all men, most men, the wise, most of the wise, or the best known among the wise) agree in principle -- i.e. that which is "enshrined" (to borrow a cognate religious term) in opinion or belief among those who engage in disputation.
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James was obliged to entertain the charge, but, mistrusting the Dominican court, called an extraordinary commission, and ordered that the proceedings be conducted in his presence. Nachmanides admitted that he had stated many things against Christianity, but he had written nothing which he had not used in his disputation in the presence of the King, who had granted him freedom of speech. The justness of his defense was recognized by the King and the commission, but to satisfy the Dominicans, Nachmanides was sentenced to exile for two years and his pamphlet was condemned to be burned. He may also have been fined, but this was lifted as a favor to Benveniste ça Porta, who according to some authorities Graetz, Geschichte der Juden Vol.
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On 3 April 1528, Clarenbach was imprisoned and confined for 18 months. Petrus Medmann, an eye witness to Clarenbach's eventual execution, wrote a marginal note about Adolf Clarenbach in one of his books: > After two years' arrest he could have escaped the cruel imprisonment if he > had only admitted that the laity have no claim to half the sacrament. Twice > I heard him in disputation with the so-called theologians: of excellent > memory and in every way to the point, he proved all his teachings from the > Holy Scriptures; and of the church fathers he particularly quoted > Augustine.„Nach zweijähriger Haft hätte er der grausamen Gefangenschaft > entgehen können, wenn er nur hätte zugeben wollen, dass die Laien keinen > Anspruch auf die eine Hälfte des Sakraments haben.
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It has no effect on vows or oath imposed by someone else, or a court. Also, the invalidation of future vows takes effect only if someone makes the vow without having in mind his previous Kol Nidrei declaration. But if he makes the vow with Kol Nidrei in mind—thus being openly insincere in his vow—the vow is in full force."Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 53; italics as in original. Moreover, as Rabbi Yechiel of Paris explained in a Disputation that took place before the King and Queen of France in 1240, "Only the erroneously broken vows are annulled, that nobody might commit the sin of intentionally breaking vows.
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Hyam Maccoby, op. cit. In 1415, Antipope Benedict XIII, who had convened the Tortosa disputation, issued a papal bull (which was destined, however, to remain inoperative) forbidding the Jews to read the Talmud, and ordering the destruction of all copies of it. Far more important were the charges made in the early part of the 16th century by the convert Johannes Pfefferkorn, the agent of the Dominicans. The result of these accusations was a struggle in which the emperor and the pope acted as judges, the advocate of the Jews being Johann Reuchlin, who was opposed by the obscurantists; and this controversy, which was carried on for the most part by means of pamphlets, became in the eyes of some a precursor of the Reformation.
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A fresh attack on the Talmud was decreed by Pope Gregory XIII (1575–85), and in 1593 Clement VIII renewed the old interdiction against reading or owning it. The increasing study of the Talmud in Poland led to the issue of a complete edition (Kraków, 1602–05), with a restoration of the original text; an edition containing, so far as known, only two treatises had previously been published at Lublin (1559–76). After an attack on the Talmud took place in Poland (in what is now Ukrainian territory) in 1757, when Bishop Dembowski, at the instigation of the Frankists, convened a public disputation at Kamianets- Podilskyi, and ordered all copies of the work found in his bishopric to be confiscated and burned.Rodkinson, pp.
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380px Deesis with Saint Paul and Saint Catherine is a 1520 oil on panel painting by Giulio Romano, now in the Galleria nazionale di Parma. Its title refers to deesis, a subject in Christian iconography, shown here with Paul of Tarsus and Catherine of Alexandria in the lower register and the Virgin Mary and John the Baptist in the upper Patrizia Sivieri, Scheda dell'opera; in Lucia Fornari Schianchi (a cura di) Galleria Nazionale di Parma. Catalogo delle opere, il Seicento, Milano, 1999. It shows the artist still in his Raphaelesque classicising phase, far from the Mannerism he later showed at the Palazzo Te in Mantua - for example, his figure of St Catherine explicitly refers to the figures of Raphael's Vatican fresco Disputation of the Holy Sacrament.
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Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire".Hillerbrand, Hans J. "Martin Luther: Indulgences and salvation", Encyclopædia Britannica, 2007. Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?" Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory springs",Bainton, Roland.
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The idea originates as Old Church Slavonic , (), literally meaning "threefold paganism" rather than "threefold heresy". It appears as a neologism in several chapters of a contemporary hagiography of Cyril (then named Constantine), most prominently when recounting a disputation in Venice in AD 867 while he and Methodius were en route to the Holy See, bringing relics of Pope Clement I and hoping to resolve a jurisdictional dispute in Great Moravia with Latin Rite missionaries sent by the Bishop of Salzburg. In St. Mark's Square, hostile clerics (branded "Latin accomplices" of the devil) "assembled against [Constantine] like ravens against a falcon and raised the trilingual heresy". Constantine defeated them by citing scripture and by pointing to the many precedents of Oriental Orthodox churches with vernacular liturgy.
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The confluence of assorted functions is the result of a deliberate effort to create a holistic educational experience, a goal summarized in the Founders' Prayer. "... discover within its walls true education that is to be found within good fellowship, in friendly disputation and debate, in the conversation of wise and earnest men, in music, pictures and the play, in the casual book, in sports and games and the mastery of the body". The Hart House model was influential in the planning of student centres at other universities, notably Cornell University's Willard Straight Hall. Hart House resembles some traditional aspects of student representation through its financial support of student clubs, and its standing committees and board of stewards that are composed mostly of undergraduate students.
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On the Bondage of the Will (De Servo Arbitrio). The Revealed God (Latin: deus revelatus) in Christian theology is a term coined by Martin Luther which affirms that the ultimate self-revelation of God is in his hiddenness. It is the particular focus of Luther’s work the Heidelberg Theses of 1518, presented during the Heidelberg disputation of 1518. In Christian theology, God is presented as revealed or ‘deus revelatus’ through the suffering of Jesus Christ on the cross. Debate of the term is found in the field of ‘Philosophy of Religion,’ where it is contested among philosophers such as J. L. Schellenberg. The term is usually distinguished from Luther’s concept of ‘The Hidden God’ or ‘deus absconditus’ which proposes that God actively hides.
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In the town of Shravanabelagola, stands a colossal rock-cut statue of Lord Gommateshwara Shri Bahubali. About eight hundred odd inscriptions which the Karnataka Archeological Department has collected at the place are mostly Jaina and cover a very extended period from 600 to 1830 A.D. Some refer even to the remote time of Chandragupta Maurya and also relate the story of the first settlement of Jains at Shravanabelagola. That this village was an acknowledged seat of learning is proved from the fact that a priest from here named Akalanka was in 788 A.D. summoned to the court of Himasitala at Kanchi where having confuted the Buddhists in public disputation, he was instrumental in gaining their expulsion from the South of India to Ceylon.
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Zissu and Union leader Wilhelm Filderman had a lifelong disputation over religious and practical politics. Always a confrontational critic of antisemitism, Zissu found himself marginalized by fascist regimes in the late 1930s and for most of World War II. During the Holocaust era, he risked his personal freedom to defend the interests of his community, and was especially vocal as a critic of the collaborationist Central Jewish Office. He eventually reached a compromise with the Ion Antonescu regime when the latter curbed its deportations of Jews to Transnistria, and, after 1943, helped initiate the Aliyah Bet exodus of Romanian and Hungarian Jews to Mandatory Palestine. His contribution is at the center of an enduring controversy, focusing on his alleged favoritism of Zionist Jews and his cantankerousness.
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About the age of twelve he was sent to the University of St. Andrews, and placed under the care of Principal R. Wilkie, a relative of his stepfather. He graduated M.A. four years afterwards, and subsequently became one of the regents of St. Leonard's College. In 1614 he was ordained and on 10 April was inducted to the parish of Errol, Perthshire, being recommended by the professors of St. Andrews and Alexander Henderson, then minister of Leuchars. On 29 July 1616 he was made doctor of divinity by his alma mater, being one of the first on whom that honour was conferred, after its revival, by order of the king; and in the following year, took part in a disputation held in the royal presence at St. Andrews.
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A 13th-century Belgian manuscript showing the dialogue between the Jew "Moyses" and the Christian "Petrus" Like many converts of his time, Alfonsi was accused of bad faith by the Jewish community and to counter this, as well as to show his zeal for his new faith he wrote a work attacking Judaism and defending the truths of the Christian faith. It became one of the most widely read and used anti-Jewish polemical texts of the Middle Ages, as Tolan shows. Alfonsi wrote the Dialogues in 1110; he presents them as a disputation between his former Jewish self (Moses) and his current Christian self (Peter). He divides it into twelve "Dialogues" or chapters: and the first four attack Judaism, the fifth attacks Islam, and the last seven defend Christianity.
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Girolamo Cardano Having suffered a severe inflammation of the lungs in May 1552, he held a further disputation in Cambridge upon the doctrine of the Harrowing of Hell, with Christopher Carlile, before joining a royal progress. In July 1552 he was granted a special licence to shoot at certain fowl and deer with crossbow or hand- gun;Calendar of Patent Rolls, Edward VI, IV: 1550–1553 (HMSO 1926), pp. 260-61. in August he was created Chamberlain of the Receipt of the King's Exchequer, in the place of Anthony Wingfield, deceased, with a lifetime authority to appoint its officers (he entered office on 12 September 1552), and was also awarded the wardship and marriage of the heir of Sir Thomas Barnardiston.Calendar of Patent Rolls, Edward VI, IV: 1550–1553 (HMSO 1926), pp. 266, 404.
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The Indologist Hermann Jacobi is of the opinion that there is an element of truth in the existence of Purvas or ancient knowledge; however, he held a view that Dristivada contained an abstract of the Purvas, rather than the entire text of the Purvas itself. According to him, it is no coincidence that the knowledge of Purvas started fading away simultaneously with the redaction of the new canon. He is of the opinion that the Drstivada containing a disputation of the views of heretical traditions may no longer have served a purpose, once the rival traditions became extinct. On the other hand, Acarya Hemachandra's Parishishtaparva, also known as Sthaviravali (stories on the lives of elders or Jain patriarchs), contains detailed information as to how the knowledge of the Purvas was lost.
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In 1602 he was appointed to a mastership in the grammar school, which he resigned in the following year on being chosen one of the regents in Marischal College. After conducting a university class through the four years of their curriculum, he went to the continent, where he continued his studies, at first in France, and afterwards at the universities of Rostocksee entry of Thomas Reid in Rostock Matrikelportal and Leipzig. While at Rostock, where he was admitted a docent in December 1608,see reception of Thomas Reid in Rostock Matrikelportal he taught philosophy and humanities for several years; and carried out a disputation on metaphysical subjects with Henningus Arnisæus, then professor of medicine in the University of Frankfurt. He matriculated at Leipzig in the summer of 1613.
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39 (Internet Archive). In about 1636 Bishop Laud threatened to suspend Votier for preaching the doctrine that some are Elect, and some reprobate, and that Christ died only for the elect: but after an hour's disputation the case was dismissed. Not one to hold back, he next gave offence by his preaching against Hypocrisy: a parishioner (who may have felt 'pointed out') took offence and complained to the Bishop, and Votier was suspended for his doctrines. Having refused to take the Oath, and having been unable to persuade a young Separatist of its lawfulness, he was committed to the Fleet Prison, whereupon he submitted and was released.'35. Petition of Daniel Votier', in W.D. Hamilton (ed.), Calendar of State Papers, Domestic, Charles I: 1641–43 (HMSO 1887), p.
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134 AD. During the Middle Ages, Ashkenazic Jewish authorities were forced to interpret these passages in relation to the Christian beliefs about Jesus of Nazareth. As historian David Berger observed, However, a probable answer is that rabbinic literature is often not literal but allegorical, thus stories can be made up to conjure a deeper meaning or a secret message that requires insider knowledge to fully understand. In 1240, Nicholas Donin, with the support of Pope Gregory IX, referred to Yeshu narratives to support his accusation that the Jewish community had attacked the virginity of Mary and the divinity of Jesus. In the Disputation of Paris, Yechiel of Paris conceded that one of the Yeshu stories in the Talmud referred to Jesus of Nazareth, but that the other passages referred to other people.
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In consequence of predicting to the king and queen the death of one of their children, a prediction which was fulfilled, he lost the royal favor. Thinking to regain the king's confidence, Vaez declared, in the course of a discussion, that astrology was an unreliable mode of divination, and that its practise was foolish and irreligious. The king, who had recently read a treatise expressing similar views, delivered Vaez to the Inquisition, charging him with being a heretic and a secret Jew. Vaez was ordered to defend himself before the inquisitors, and later to engage in a disputation with the theologian Sorao; but Capodiferro, the papal nuncio, succeeded in removing him from the jurisdiction of the Inquisition, and sent him to Rome to be tried by the Curia.
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Combining the Buddhist idea of non-substance with a theory of evolution, Zhang held that the structures of the universe, although empty, are in evolution, and new kinds of structure may emerge due to changes in the combination of various structures. His most valuable contributions are also to be found in his endeavours to elaborate the dialectical aspect of Aristotelian logic, to connect logic, language and methods of disputation, and to discover principles and formal elements of the logic of linguistic pragmatism. His investigations of the influence of Chinese language on the development of Chinese philosophy are a very influential and pioneering work. He was the first philosopher who exposed correlative thinking as a main characteristic of Chinese philosophy and analogical argument as a specific Chinese mode of inference.
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St Catherine's Disputation by Pinturicchio Innocent VIII rebuffed overtures from the Mamlūks and prepared to launch a crusade against the Ottomans, but it was postponed when Matthias Corvinus of Hungary died on April 6, 1490. These developments worried Bayezid, who contacted D'Aubusson and also sent Mustafa Bey (later a grand vizier) to Rome, to conclude a secret agreement, in December 1490. The sultan promised not to attack Rhodes, Rome, or Venice, as well as to pay Cem's allowance of 40,000 ducats to the Pope (10,000 of which were earmarked for the Knights of Saint John), in return for the prince's incarceration. Apparently, Cem found life in Rome more pleasant than in France, and he had lost hope of seizing the Ottoman throne, but he wanted to die in a Muslim land.
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Politically, the language communities of advertising, religion, and mass media are highly contested, whereas framing in less-sharply defended language communities might evolve imperceptibly and organically over cultural time frames, with fewer overt modes of disputation. One can view framing in communication as positive or negative – depending on the audience and what kind of information is being presented. The framing may be in the form of equivalence frames, where two or more logically equivalent alternatives are portrayed in different ways (see framing effect) or emphasis frames, which simplify reality by focusing on a subset of relevant aspects of a situation or issue. In the case of "equivalence frames", the information being presented is based on the same facts, but the "frame" in which it is presented changes, thus creating a reference-dependent perception.
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Eden was the youngest son of Richard Eden of South Hanningfield, Essex and his wife Margaret Payton, daughter of Christopher Payton of Bury St. Edmunds, Suffolk, and was born in the south part of Sudbury within the county of Essex. From Sudbury school, he was sent to Pembroke Hall, Cambridge. He migrated to Trinity Hall, Cambridge, where he was admitted a scholar on 31 December 1596. He was elected to a fellowship 10 July 1599, and afterwards he held the office of reader of civil law in his college for many years. On 10 November 1613, being then LL.B., he was chosen to succeed Clement Corbet as Professor of Law at Gresham College, London. In March 1615, he held a disputation for the degree of LL.D. before James I at Cambridge, which earned great applause.
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An elaborate system of eighteen canals brought water from the hills to Nineveh, and several sections of a magnificently constructed aqueduct erected by Sennacherib were discovered at Jerwan, about distant.Thorkild Jacobsen and Seton Lloyd, Sennacherib's Aqueduct at Jerwan, Oriental Institute Publication 24, University of Chicago Press, 1935 The enclosed area had more than 100,000 inhabitants (maybe closer to 150,000), about twice as many as Babylon at the time, placing it among the largest settlements worldwide. Some scholars such as Stephanie Dalley at Oxford believe that the garden which Sennacherib built next to his palace, with its associated irrigation works, were the original Hanging Gardens of Babylon; Dalley's argument is based on a disputation of the traditional placement of the Hanging Gardens attributed to Berossus together with a combination of literary and archaeological evidence.
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A two-week visit extended to an embassy lasting seven months that indulged the appetites of senior churchmen, politicians including William Ewart Gladstone, Lord Salisbury and Queen Victoria for religious enquiry and disputation. Elizabeth Finn would repeat this task in 1908 and 1909 for the Bishop of Syria who had succeeded as Patriarch having himself accompanied the mission in 1875. Finn continued to lecture on Biblical subjects in the Assyrian Room of the British Museum and retold her experiences in Jerusalem in support of the Survey for Exploration of Palestine at fundraising meetings to build on the legacy of the Jerusalem Literary Society. In 1882 Elizabeth Finn, then 57, launched the Society for Relief of Distressed Jews to provide support for Russian Jews facing severe persecution during violent pogroms.
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In his quarrel against Lorenzo Valla—an expert at philological analysis of ancient texts, a redoubtable opponent endowed with a superior intellect, and a hot temperament fitted to protracted disputation—Poggio found his match.Lodi Nauta, "Lorenzo Valla", Stanford Encyclopedia of Philosophy (SEP, 2009) Poggio started in February 1452 with a full-dress critique of the Elegantiae, Valla's major work on Latin language and style, where he supported a critical use of Latin eruditio going beyond pure admiration and respectful imitatio of the classics. At stake was the new approach of the humanae litterae (profane classical Greek and Latin literature) in relation to the divinae litterae (biblical exegesis of the Judeo-Christian "sacred scriptures"). Valla argued that biblical texts could be subjected to the same philological criticism as the great classics of antiquity.
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A major contributor was his lavish spending (especially on the arts and himself) which led the papal treasury into mounting debt and his decision to authorize the sale of indulgences. The exploitation of people and corruption of religious principles that was linked to the practice of selling indulgences quickly became the key stimulus for the onset of the Protestant Reformation. Martin Luther's 95 Theses, otherwise entitled "Disputation on the Power and Efficacy of Indulgences", was posted on a Church door in Wittenberg, Germany in October 1517 just seven months after the Lateran V was completed. But Pope Leo X's attempt to prosecute Luther's teaching on indulgences, and to eventually excommunicate him in January 1521, did not get rid of Lutheran doctrine but had the opposite effect of further splintering the Western church.
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Huygens, after receiving from Leopold a print copy of that second reply, rejoiced in his victory over Fabri not responding to this challenge either, being sickened by both Divini and Fabri. The tardy back out of Fabri, who communicated to Huygens the untenableness of his theory in 1664–1665, was not at all enough to recovery Divini's reputation, severely tarnished by this episode, even because Fabri subtly justified his withdrawal to the better quality of the most recent observations with Campani's telescopes, the next rising star in lenses manufacture. The same academy of Cimento in Florence was involved in another disputation to compare Divini's and Campani's instruments in 1664. First tests were not favourable to either of them, notwithstanding the paragoni had been carefully arranged by Matteo and Giuseppe Campani brothers to put Divini at as much of a disadvantage as possible.
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He supported William Harvey's discovery of the circulation of the blood, and he is said to have written one of the best contemporary treatises on the subject. Barwick is now remembered for his life of his brother John, the dean. He began it in 1671, writing it in Latin, chiefly, it is said, for the sake of inserting the Latin disputation which his brother wrote for his D.D. degree.The thesis was ‘That the method of imposing penance and restoring penitents in the primitive church was a godly discipline, and that it is much to be wished it was restored.’ To the ‘Life’ he added an appendix vindicating the royal authorship of Eikon Basilike. The ‘Vita Joannis Barwick’ was published in 1721 by Hilkiah Bedford, who also wrote an English translation of the work published in 1724, with notes.
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As early as the spring of 1517 Eck had entered into friendly relations with Martin Luther, who had regarded him as in harmony with his own views, but this illusion was short-lived. In his Obelisci, Eck attacked Luther's theses, which had been sent to him by Christoph von Scheurl, and accused him of promoting the "heresy of the Bohemian Brethren", fostering anarchy within the Church and branded him a Hussite. Luther replied in his Asterisci adversus obeliscos Eccii, while Andreas Karlstadt defended Luther's views of indulgences and engaged in a violent controversy with Eck. A mutual desire for a public disputation led to a compact between Eck and Luther by which the former pledged himself to meet Karlstadt in debate at Erfurt or Leipzig, on condition that Luther abstain from all participation in the discussion.
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On 18 July 1594 in Paris, he signs the marriage contract between Suzanne Hotman and her first husband John Menteith, calling himself "Gentleman of the Bedchamber of the King [and] Seigneur of Boullay-Thierry". In 1601 he was selected by the Duchess of Lorraine, sister of Henry IV, to take part with Daniel Tilenus and Pierre Du Moulin in a public disputation against Du Perron (afterwards cardinal), who had been charged with the task of converting her to the Roman Catholic Church. On the accession of James I to the English throne (1603), Gordon published in French and English a strongly Protestant panegyric of congratulation and, in the same year, a piece in Latin elegiacs addressed to Prince Henry. James called him to England and nominated him in October to the deanery of Salisbury, whereupon he was ordained in his 59th year.
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Central through these methods and techniques is the intent to help the client challenge, dispute and question their destructive and self-defeating cognitions, emotions and behaviors. The methods and techniques incorporate cognitive-philosophic, emotive-evocative-dramatic, and behavioral methods for disputation of the client's irrational and self-defeating constructs and helps the client come up with more rational and self-constructive ones. REBT seeks to acknowledge that understanding and insight are not enough; in order for clients to significantly change, they need to pinpoint their irrational and self- defeating constructs and work forcefully and actively at changing them to more functional and self-helping ones. REBT posits that the client must work hard to get better, and in therapy this normally includes a wide array of homework exercises in day-to-day life assigned by the therapist.
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Some of the participants in the Contention mocked the principal debate between Tadhg and Lughaidh; for example, Ó Heffernan used the fable of a cat and a fox (Eremonians and Eberians) that were bickering over a fat piece of meat (Ireland) when a wolf came along and snatched it all. In June 1617, Tadhg had suggested in a letter to Lúghaidh and the northern poets that a decisive face- to-face poetic disputation be convened in order to resolve the Contention. It is not known if the suggestion was acted upon, but it appears to have marked the moment of greatest controversy. The Contention came to a head in a whirl of extreme sarcasm from the poet Mac Artúir, who defended the bards' tradition in a novel, run-on free-form, which contrasted with the traditional form in which Tadhg wrote.
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In the disputation, Kantakouzenos managed to convince Paul that in order to resolve the doctrinal differences between East and West, an ecumenical council should be held at Constantinople in the next two years. The notion of an ecumenical council was quickly rejected by the Pope, but John V's visit to the papal court did indeed materialize, with the Byzantine emperor going to Italy and meeting the Pope at Rome in October 1369, where the emperor embraced the Catholic doctrine. Despite John's public submission to the papacy, however, the rewards he and other pro-Westerners in his court had hoped for failed to materialize, and despite John's personal conversion, the prospect of a full Union of the Churches on Rome's terms remained deeply unpopular and was rejected both by the Byzantine church and the populace. Paul died in January or early February 1371.
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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.
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As Lord Chief Justice he saw the Court of King's Bench flourish, with competent Justices and his own abilities; "[Abbott] had more knowledge of mankind than any of [the Justices], and was more skilful as a moderator in forensic disputation".Campbell (2006) p. 272. Abbott's central weakness as a judge was seen to be his support of James Scarlett, his leader when Abbott was a barrister; "The timid junior, become Chief Justice, still looked up to his old leader with dread, was afraid of offending him, and was always delighted when he could decide in his favour".Campbell (2006) p. 274. On 30 April 1827, Abbott was made Baron Tenterden, of Hendon in the County of Middlesex; having feared that "Lord Abbott" would leave him open to ridicule, he instead picked the name of a Kentish town near his roots.
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The earliest known example of a Jew and a Christian debating the meaning of Isaiah 53 is the example from 248 cited by Origen. In Christian church father Origen's Contra Celsus, written in 248, he writes of Isaiah 53: :Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations.Origen, Contra Celsum, Book 1.Chapter 55 The discourse between Origen and his Jewish counterpart does not seem to have had any consequences for either party.
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The objective of medieval education was an overtly religious one, primarily concerned with uncovering transcendental truths that would lead a person back to God through a life of moral and religious choice (Kreeft 15). The vehicle by which these truths were uncovered was dialectic: > To the medieval mind, debate was a fine art, a serious science, and a > fascinating entertainment, much more than it is to the modern mind, because > the medievals believed, like Socrates, that dialectic could uncover truth. > Thus a ‘scholastic disputation’ was not a personal contest in cleverness, > nor was it ‘sharing opinions’; it was a shared journey of discovery (Kreeft > 14–15). The learners in the Middle Ages were the clerics who comprised the literate segment of medieval society and who were responsible for the production, transmission and exposition of scholarly texts, both sacred and classical (Hanning 594).
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Botarel was one of those who attended the disputation at Tortosa (1413–1414), and he is said to have written a polemic against Geronimo de Santa Fe. In 1409, at the request of the Christian scholar Maestro Juan, Botarel composed a commentary on the Sefer Yezirah. In the preface, he excuses himself for having revealed the divine mysteries of this work to Maestro Juan by quoting the saying of the sages that a non-Jew who studies the Torah is equal to a high priest. In his commentary, he quotes earlier cabalistic works, including some ascribed to the old authorities, such as the amora Rav Ashi. Botarel's commentary on the Sefer Yeẓirah was printed at Mantua in 1562, with the text and with other commentaries; it was republished at Zolkiev, 1745; Grodno, 1806; and Wilna, 1820.
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The earliest known example of a Jew and a Christian debating the meaning of Isaiah 53 is the example from 248 cited by Origen. In Christian church father Origen's Contra Celsus, written in 248, he writes of Isaiah 53: :Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations.Origen, Contra Celsum, Book 1.Chapter 55 The discourse between Origen and his Jewish counterpart does not seem to have had any consequences for either party.
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Napoleon immediately summoned a Cabinet Council. He frankly explained to his ministers the critical state of affairs; but, at the same time, with his usual confidence in his own resources, declared his conviction, that if the nation were called upon to rise en masse, the annihilation of the enemy would follow; but that if, instead of ordering new levies and adopting extraordinary measures, the Chambers were to allow themselves to be drawn into debates, and to waste their time in disputation, all would be lost. "Now that the enemy is in France", he added, "it is necessary that I should be invested with extraordinary power, that of a temporary dictatorship. As a measure of safety for the country, I might assume this power; but it would be better and more national that it should be conferred upon me by the Chambers".
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Also, Rabbi Asher ben Yechiel (Rosh) (1250-1327), his son Rabbi Yaaqov ben Asher (Baal ha-Turim) (1269-1343), and Rabbi Yom Tov ben Avraham ha-Sevilli (Ritba) 1250-1330), disciples of Rashba and Reah. We can say that at that time Barcelona became the most important Talmudic study center in all of the European Jewry. It was also during this time that certain Catalan Jewish families occupied key positions in the Catalonian economy, such as the Taroç family of Girona. alt= In Catalonia in the 13th century Jews were victims of blood libels and were forced to wear a distinctive sign called Rodella. The authorities prohibited Jews from performing public office and were forced to participate in public disputes with representatives of Christianity, such as the Barcelona Disputation of 1263 in which the Ramban participate as a representative of Judaism.
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Soon after his ascension to the patriarchal office, John witnessed the fall of Roman Syria and the Muslim conquest of the Levant. At the onset of his tenure as patriarch, John exchanged letters with the archbishop Marutha of Tikrit concurrent with the Muslim conquest of Persia, which allowed Marutha to inform John of the persecution of Syriac non-Chalcedonians in the Sasanian Empire by the Nestorian archbishop Barsauma in the 5th century. Formerly, Syriac non- Chalcedonians in Iran had been prevented from corresponding with their coreligionists in the Roman Empire as they had been labelled as Roman sympathisers and spies by Nestorians. In a single manuscript titled Disputation of John and the Emir written in 874, it is detailed that John was summoned by an unnamed emir to discuss the integrity of the Bible, the divinity of Christ, and Christian sources of law.
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He was of Welsh descent, son of Edward Gwinne, grocer, and was born in London. On 28 April 1570 he entered Merchant Taylors' School. He was elected to a scholarship at St John's College, Oxford, in 1574, and afterwards became a fellow there. He proceeded B.A. 14 May 1578, and M.A. 4 May 1582. In 1582, as a regent master, he read lectures in music, but on 19 February 1583 he was allowed to discontinue the lecture. In 1588 he was junior proctor. Queen Elizabeth visited Oxford in September 1592, and he took part as replier in moral philosophy in an academic disputation held for her amusement, defending the Moderns against the Ancients and being cut short by the proctors,;Christopher Hill, Intellectual Origins of the English Revolution Revisited (1997), p. 47. and at the same time was appointed to provide for plays in Christ Church.
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In 1519, despite the opposition of the theological faculty of the university, he originated the Disputation of Leipzig, with the idea of helping forward the cause of truth, and was present at all the discussions. In 1521, at the Diet of Worms, when the German princes handed in a paper containing a list of "grievances" concerning the condition of the Church, George added for himself twelve specific complaints referring mainly to the abuse of Indulgences and the annates. In 1525, he combined with his Lutheran son-in-law, Landgrave Philip of Hesse, and his cousin, the Elector Frederick the Wise, to suppress the revolt of the peasants, who were defeated near Frankenhausen in Thuringia. Some years later, he wrote a forcible preface to a translation of the New Testament issued at his command by his private secretary, Hieronymus Emser, as an offset to Luther's version.
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Early in 1619, Father Grassi had anonymously published a pamphlet, An Astronomical Disputation on the Three Comets of the Year 1618, which discussed the nature of a comet that had appeared late in November of the previous year. Grassi concluded that the comet was a fiery body which had moved along a segment of a great circle at a constant distance from the earth, and since it moved in the sky more slowly than the Moon, it must be farther away than the Moon. Grassi's arguments and conclusions were criticised in a subsequent article, Discourse on Comets, published under the name of one of Galileo's disciples, a Florentine lawyer named Mario Guiducci, although it had been largely written by Galileo himself. Galileo and Guiducci offered no definitive theory of their own on the nature of comets, although they did present some tentative conjectures that are now known to be mistaken.
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In 1549 he distinguished himself in a public disputation with Peter Martyr, held in the divinity school at Oxford. After the disgrace of Edward Seymour, 1st Duke of Somerset Chedsey inveighed openly at Oxford against the reformed doctrines, and in consequence was, by an order in council of 10 March 1551, committed to the Marshalsea for seditious preaching; he was imprisoned till 11 November 1551, when he was moved to the house of Thomas Goodrich, Bishop of Ely. On the accession of Queen Mary he regained his liberty and received several marks of royal favour. He was presented by the queen to the living of All Saints, Bread Street, London; a few days later Bonner collated him to the prebend of Chiswick in St Paul's; and by letters patent, dated 4 October the same year, he was appointed a canon of the collegiate chapel of St. George at Windsor.
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Ius was defined by the jurists Publius Juventius Celsus and Julius Paulus Prudentissimus as the aequum et bonum, "the just and the fair", or justice.. Jurisprudence was the art of bringing it about through application of the laws; thus ius was law in the abstract, as in the English usage of the term "the law". Iura were "the whole of laws" (iura populi Romani), not a list of all the laws, but the very principle of legality, which might be applied through this law or by the magistrates and lawyers of Rome through disputation in the law courts. Ius might be something less than the whole body of law when special fields were designated by an adjective, such as ius publicum, "public law," as opposed to private law. The actual laws (leges), or written statutes, were only the specific tools through which ius was applied.
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Indeed, on 20 October 1367 the Pope appointed Paul as apostolic administrator of the vacant see. Before his departure for Italy, Amadeus had resumed negotiations with John V for a Union of the Churches. Both the Count and Paul tried to ensure the emperor's commitment to the project by asking for a loan on his behalf to enable Amadeus to return to Italy, in exchange for ceding to him the fortresses that the Savoyards had recently captured, and in exchange of a promise for John himself to appear before the Pope within a short time. Before Paul's and Amadeus' final departure for Italy in June 1367, a disputation was held in the imperial palace between Paul and the former emperor and monk John VI Kantakouzenos—the Orthodox Patriarch of Constantinople had refused to treat with Paul—before the imperial couple, their sons, and three senior Byzantine prelates.
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Feeney 2002, p.63 Plunkett's Liberty League, Griffith's monarchist Sinn Féin, and the northern Irish Nation League merged later that year into a reconstituted Sinn Féin, agreeing after contentious disputation that abstentionism was a principle rather than merely a tactic. Sinn Féin MPs elected to Westminster in November 1918 refused to take their seats there and instead constituted themselves in Dublin in January 1919 as the TDs () of the first Dáil, which was claimed to be the legitimate parliament of the Irish Republic.Feeney 2002, p.112 The Irish Labour Party stood aside in 1918 in favour of Sinn Féin, having at first proposed to be abstentionist until emergency laws were lifted. Sinn Féin was unsure whether to boycott the 1921 elections to the House of Commons of Northern Ireland and House of Commons of Southern Ireland set up by the Government of Ireland Act 1920.
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He noted that questions of the Messiah were of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement was that it was more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law. As the disputation seemed to turn in favor of Nachmanides, the Jews of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nachmanides had acquainted with the apprehensions of the Jews, desired him to proceed. The controversy was therefore resumed, and concluded in what was considered a complete victory for Nachmanides, who was dismissed by the King with a gift of three hundred gold pieces as a mark of his respect.
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One of the first projects funded by the foundation was research into obesity, which was drawn to Arnold's attention when he heard an interview with Gary Taubes on the EconTalk podcast. Subsequent conversation between Arnold and Taubes led to the foundation funding the Nutrition Science Initiative in San Diego, where Taubes and Peter Attia are trying to find the cause of obesity. The foundation backs the Action Now Initiative (ANI), a 501(c)4 organization which in turn funds The Nutrition Coalition (TNC), which works to reshape the process by which the Dietary Guidelines for America are formulated. TNC backed Nina Teicholz's disputation of the role of saturated fat in cardiovascular disease, expressed in an article for The BMJ, and through lobbyists arranged for her to meet with government officials to advance an ultimately successful campaign to insert a request for a National Academy of Medicine review of the guideline process.
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On 27 October 1480 a group of Florentine painters left for Rome, where he had been called as part of the reconciliation project between Lorenzo de' Medici, the de facto ruler of Florence, and Pope Sixtus IV. The Florentines started to work in the Sistine Chapel as early as the Spring of 1481, along with Pietro Perugino, who was already there. Neither Bartolomeo della Gatta nor Luca Signorelli (who was thirty at the time) appear in the official contracts signed between the Papal court and the painters, but they were most likely among the assistants of Perugino, who was the general superintendent of the works. Signorelli is mentioned in the Sistine Chapel after his master left in 1482, as the author of the Disputation over Moses' Body on the entrance wall (repainted by Matteo da Lecce in 1574 due to its poor state). Detail of the fresco.
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He was subsequently placed under house arrest, and deprived of his inheritance. He was in the Fleet prison on 11 February 1608, when John Chamberlain wrote to Sir Dudley Carleton that no sooner was Sir Tobie Matthew released, and 'no sooner gan nor his nest scant cold, when Harry Constable was committed in his roome and nestles in the same lodging'.. Constable was imprisoned on at least one other occasion. On 31 July 1610 he was granted licence to leave England. He returned to Paris, and on 27 November 1611 rumours of his death were passed on by John Chamberlain to Sir Dudley Carleton: 'Sir William Bowes is lately dead, and we hear that Harry Constable hath taken the same way in Fraunce'.. Little more is known of his activities apart from the record of his presence at a theological disputation on 4 September 1612.
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Hans Hillerbrand writes that Luther had no intention of confronting the church but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire."Hillerbrand, Hans J. "Martin Luther: Indulgences and salvation," Encyclopædia Britannica, 2007. Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?" sale of indulgences shown in A Question to a Mintmaker, woodcut by Jörg Breu the Elder of Augsburg, ca. 1530 Luther objected to a saying attributed to Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory (also attested as 'into heaven') springs."Thesis 55 of Tetzel's One Hundred and Six Theses.
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Sophismata (plural form of the Greek word σόφισμα, 'sophisma', which also gave rise to the related term "sophism") in medieval philosophy are difficult or puzzling sentences presenting difficulties of logical analysis that must be solved. Sophismata-literature grew in importance during the thirteenth and fourteenth centuries, and many important developments in philosophy (particularly in logic and natural philosophy) occurred as a result of investigation into their logical and semantic properties. Sophismata are "ambiguous, puzzling or simply difficult sentences" that were used by Medieval logicians for educational purposes and for disputation about logic. Sophismata were written in Latin and the meaning of many of them is lost when translated into other languages. They can be divided into sentences that: #are odd or have odd consequences #are ambiguous, and can be true or false according to the interpretation we give it, or #have nothing special about them in itself, but become puzzling when they occur in definite contexts (or “cases”, casus).
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A stumpy Jewish > immigrant from the London ghetto, Sam Gompers was shaped by the world of his > father, who rolled rich cheroots and aromatic panatelas in cigar-making > lofts on New York's Lower East Side... the rollers [that young Gompers > joined] were educated men, their craft an ancient skill, their union like > that of the medieval guilds, designed as much to protect their hard-won turf > from less-skilled workers as to wrest concessions from their employers. Not > surprisingly, then, the AFL, which Gompers founded in 1886, was sometimes > regarded as a league of petit-bourgeois tradesmen seeking to protect their > status from challenges by the industrialized masses... Gompers and his > lieutenants, with their silk hats and waistcoats, their lifelong habit of > philosophical disputation over glasses of steaming tea, often looked like a > band of privileged elitists.Anthony Lukas, Big Trouble, 1997, pages 209-210. Gompers had settled upon the belief that "pure-and-simple unionism" would serve working people well.
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S.P. Mackenzie in J. Vance, ed. The Encyclopedia of Internment and Prisoners of War, 294 Eisenhower biographer Stephen Ambrose, who helped edit Other Losses, wrote "I quarrel with many of your interpretations, [but] I am not arguing with the basic truth of your discovery" and acknowledged that Bacque had made a "major historical discovery", in the sense that very little attention had hitherto been paid to the treatment of German POWs in Allied hands. He acknowledged he did not now support Bacque's conclusions, but said at the American Military Institute's Annual Meeting in March 1990: However, in a 1991 New York Times book review, Ambrose claimed: A book-length disputation of Bacque's work, entitled Eisenhower and the German POWs, appeared in 1992, featuring essays by British, American, and German historians. Despite the criticisms of Bacque's methodology, Stephen Ambrose and Brian Loring Villa, the authors of the chapter on German POW deaths, conceded the Allies were motivated in their treatment of captured Germans by revenge.
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In his writings, Amerio identifies three syllabuses which he says were implicitly and intellectually negated during the post-conciliar period : the encyclical Quanta cura, condemning liberalism and masonic ideology, the decree Lamentabili sane exitu concerning radical biblical criticism, and the encyclical Humani generis of 1950, which reproves of new ecclesial anthropologies and ecclesiologies. Amerio was also opposed to liturgical creativity, and his thought on this issue was essentially in line with the encyclical Mediator Dei of Pius XII, which precisely held that liturgy was a cultus, and not so much a self-celebration. Amerio also examined institutional changes in the Holy Office and felt that the formal abandonment of the term heresy in official enquiries and procedures had dramatic consequences on Church life, studies and Christian academics. Amerio was a promoter of apologetics and was dismayed by the abandonment of notions of conversion and disputation in favour of a purely dialectic approach between Church and World.
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Paul's early life is obscure; he hailed from southern Italy, and was Roman Catholic (Latin) bishop of Amisos until 10 July 1345, when he was appointed Latin Archbishop of Smyrna, a town on the Anatolian mainland that had been recently captured from the Aydinid Turks and was still threatened by them. Miniature portrait of John V Palaiologos in advanced age In 1355, following the Ottoman capture of Gallipoli in the previous year, Paul entered into negotiations with the Byzantine emperor, John V Palaiologos, for a rapprochement between Byzantium and the Catholic Church, in exchange for Western military aid. Paul secured considerable concessions from the hard-pressed emperor, including the active promotion of the Latin Church and even the Latin language, the dispatch of his son Manuel as a hostage to the papal court, and the establishment of a permanent papal legation in Constantinople. During his stay in Constantinople, Paul also took part in a theological disputation between Gregory Palamas and Nikephoros Gregoras.
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Various works of classical Jewish rabbinic literature are thought to contain references to Jesus, including some uncensored manuscripts of the Babylonian Talmud and the classical midrash literature written between 250 CE and 700 CE. There is a spectrum of scholarly views on how many of these references are actually to Jesus.Delbert Burkett. The Blackwell Companion to Jesus. 2010. p. 220. "Accordingly, scholars' analyses range widely from minimalists (eg, Lauterbach 1951) – who recognize only relatively few passages that actually have Jesus in mind – to moderates (eg, Herford [1903] 2006), to maximalists (Klausner 1943, 17–54; especially Schäfer 2007)." Christian authorities in Europe were largely unaware of possible references to Jesus in the Talmud until 1236, when a convert from Judaism, Nicholas Donin, laid thirty-five formal charges against the Talmud before Pope Gregory IX, and these charges were brought upon rabbi Yechiel of Paris to defend at the Disputation of Paris in 1240.
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In 1374, at the desire of the members of his community, he wrote, in the form of a dialogue between a Jew and a Christian, the main substance of his debates, which treated of the Trinity, of the virginity of Mary, of sacrifice, of the alleged new teachings of Jesus and of the New Testament, of the seven weeks of Daniel, and of similar matters. His book, which is divided into seventeen chapters, dealing with 125 passages emphasized by Christian controversialists, is entitled "'Ezer ha-Emunah" (The Support of Faith אמונה). It was sent by its author to David ibn Ya'ish at Toledo, and manuscripts of it are found at Oxford, Berlin, Parma, Breslau, and elsewhere. Moses ha-Kohen made strong use of the theory in the defence of Yechiel of Paris at the Disputation of Paris in 1240 that there were two Jesuses - the Jesus in the Talmud, and the Jesus of the New Testament.
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Christ and the Penitent Sinners (1617) by Peter Paul Rubens is a typical example of how Mary Magdalene was portrayed during the Baroque era, emphasizing her erotic allure and blurring the lines between religious and erotic art. In 1517, on the brink of the Protestant Reformation, the leading French Renaissance humanist Jacques Lefèvre d'Étaples published his book De Maria Magdalena et triduo Christi disceptatio (Disputation on Mary Magdalene and the Three Days of Christ), in which he argued against the conflation of Mary Magdalene, Mary of Bethany, and the unnamed sinner in Luke.Hufstader, 32–40, and throughout the rest of the article Various authors published a flurry of books and pamphlets in response, the vast majority of which opposed Lefèvre d'Étaples. In 1521, the theology faculty of the Sorbonne formally condemned the idea that the three women were separate people as heretical, and debate died down, overtaken by the larger issues raised by Martin Luther.
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The Republic of Venice gave the Jews the possibility to create a cemetery of their own in 1386, giving them a non-cultivated piece of land in St. Nicholas of Lido, whose property was however claimed by the monastery at Lido di Venezia. At the end of the disputation with the monks the cemetery, starting from 1389, was used with no interruptions and later made bigger reaching its top expansion in 1641. After this date, the widening of system of fortification of the Lido, wanted by the Serenissima Republic to defend itself from the Ottoman Empire, brought to a slow but constant reshaping of the cemetery spaces southbound, so that in 1736 the "University of Jews" was forced to buy a piece of land bordering it. The fall of the Venetian Republic, the foreign occupations and the consequent vandalism, as well as the atmospheric agents brought to the disappearance of many monuments and to the ruin of the Jewish cemetery.
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Disputation: Anine Kierulf (11 November 2014) She has worked as legal expert on freedom of expression to the Council of Europe, a senior lawyer in the Norwegian law firm Schjødt, and a judge at Ringerike City Court. She is a member of the Norwegian Academy for Language and Literature, and on the board of Fritt Ord, Morgenbladet, the Council for DNT (Norwegian Trekking Association). She has previously been on the boards of Pax Publishing, Dagsavisen and the Norwegian Cancer Society. Anine Kierulf was awarded the 2013 "Voice of the Year" prize by the Norwegian paper Natt&Dag; for being "an exemplary translator of legalese into the broader public debate, and for protesting against an insular and conflict-avoiding culture in academia".Natt&Dag;: Vinnerne av Osloprisen (8 February 2014) In 2015 she received the Norwegian Research Council’s Award for Excellence in Communication of Science for her "ability to explain complex problems simply, clearly and concisely".
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On the banishment of Psellus from the capital, and his enforced entrance on a monastic life, Italus obtained the honorary title of "Chief of the Philosophers" (, hýpatos tōn philosóphōn); and filled the office with great appearance of learning; though he was better skilled in logic and in the Aristotelian philosophy than in other parts of science, and had little acquaintance with grammar and rhetoric. He was passionate, and rude in disputation, not abstaining even from personal violence; but eager to acknowledge his impetuosity, and ask pardon for it, when the fit was over. His school was crowded with pupils, to whom he expounded the writings of Proclus and Plato, Iamblichus, Porphyry, and Aristotle. His turbulence and arrogance of spirit seem to have been infectious; for Anna Comnena declares that many seditious persons (tyránnous) arose among his pupils; but their names she could not remember: they were, however, before the accession of Alexios I Komnenos.
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According to Alexander Gordon, it was influential, and furnished the model of the Worcestershire agreement framed by Richard Baxter in 1652, and adopted in numerous English counties in place of the parliamentary presbyterianism; and through John Howe, a member of the Antrim meeting (1671-5) became the parent of the county unions formed among English dissenters after the passing of the Toleration Act 1688. The fame of the meeting brought to Antrim, about 1628, a company of English separatists and an Arminian, John Freeman, but they were unsuccessful in making proselytes. Ridge was one of the five beneficed clergy who, at the primary visitation of Henry Leslie at Lisburn in July 1636, refused to subscribe to the new canons, which were to assimilate the doctrine and ceremonies of the Irish church to those of England. The private conference which followed went unrecorded; in the public disputation with Leslie at Belfast (on 11 August) Ridge took no part, but when called up for sentence on 12 August he admitted that Leslie had given the five non-subscribers a fair, though not a full, hearing.
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Against the Remonstrants he wrote Schriftuurlijk tegen Bericht van de Leere der Gereformeerde Kerken aengaende de goddelijke Predestinatie ende andere aen-clevende Poineten (Deventer, 1617); against Anglican and royal absolutist Robert Filmer's Patriarcha, itself a disputation against the political doctrines of Suarez and Bellarmine, Revius wrote his Suarez Repurgatus (Leyden 1648); against the Cartesians he wrote especially his Statera philosophise Cartesiante (Leyden, 1650) and Theke, hoc eat levitas defensionia Cartesian (Letter, 1653). In support of the rights of the Church he wrote his Examen ... seu de potestate magistratuum reformatorum circa res erelesiastieas (Amsterdam, 1642), and his Uittreksels ... over de macht der merheid in het afzetten van predikanten (Leyden, 1650). His most famous poem is Hy droegh onse smerten (He carried our sorrows) with its first line "T' en sijn de Joden niet, Heer Jesu, die u cruysten" (It's not the Jews, Lord Jesus, who crucified you). Although in this poem Revius seems to stand up for the Jews, he is believed to have been anti-Semitic, as a Christian, and especially a Calvinist, was expected to be in those days.
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The ZCTU was formed on February 28, 1981 through the merger of six trade union centres: African Trade Union Congress (ATUC), the National African Trade Union Congress (NATUC), the Trade Union Congress of Zimbabwe (TUCZ), the United Trade Unions of Zimbabwe (UTUZ), the Zimbabwe Federation of Labour (ZFL) and the Zimbabwe Trade Union Congress (ZTUC). The ZCTU was established by the ruling party, ZANU-PF, with the aim of reducing industrial disputation, and improving the influence of the government over the union movement. Prior to the creation of the state of Zimbabwe official trade unions in Rhodesia were largely controlled by the white minority and worked to preserve the economic privilege of white workers over the black majority. While trade unions representing the black majority workforce did exist, their activities were hampered by the racially discriminatory Rhodesian government, and their close association with the black nationalist movement meant they were relatively inactive during the Rhodesian Bush War. Trade union membership increased rapidly following the establishment of majority-rule government in 1980, and reached approximately 200,000 in 1985.
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Connected with this epistle is the polemic Kelimmat ha-Goyim ("Shame of the Gentiles"), a criticism of Christian dogmas, written in 1397 at the request of Don Hasdai Crescas, to whom it was dedicated.Berger D. in Essays in honour.. 1998 p34, footnote 41 on p39 In it, Duran states the principle that the most convincing polemical technique is to argue within one's opponents own assumptions. Using the knowledge of Latin he gained from his medical studies and the indoctrination he received as a converso, he identifies what he sees as internal contradictions within the New Testament, and discrepancies between its literal text and church dogma. The work can be seen as a precursor of modern Textual Criticism. In about 1397 Duran wrote an anti-Christian polemic, Kelimat ha-Goyim (“Shame of the Gentiles”) which some have seen as having discredited the Gospels and other early Christian writings. Though he did not accept the defence used by Nahmanides at the Disputation of Barcelona (1263) of "two Jesuses" in the Talmud.
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Of the sons of Amittai, the Chronicle dwells especially upon Shefatya, one of the earliest and most prolific liturgical poets (about 850-860), and gives some reliable data on the persecutions which the Byzantine Jews had to suffer under Basil I; on the Saracen invasion of Sicily and Italy (872); on another liturgical poet, Amittai ben Shefatya (son of Shefatya ben Amitai); and on the disputation which Hananiel ben Amittai was forced to hold with the archbishop of Oria. The author is obviously proud of the honor done to his family by one of its members, Paltiel, the vizier of al-Muizz and Abd al-Mansur (962-992) of Egypt; perhaps the first of the Egyptian nagids, whom De Goeje has tried to identify with Jauhar al-Rumi or al-Saqlabi. Ahimaaz closes with short accounts of Hananiel, of his son Samuel in Capua, and of Paltiel ben Samuel (988-1048), father of the author himself. The unique manuscript in Toledo bears the name of Menahem ben Benjamin in its signature.
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Nevertheless, Berengar considered him his friend many years later and requested him to silence a certain Galfrid Martini or to arrange a disputation. In his reply Eusebius not only regretted the whole controversy, but also stated that he would abide by the words of the Bible, according to which the bread and wine after the consecration become the body and blood of the Lord (see transubstantiation); if one asks how this can take place, the answer must be that it is not according to the order of nature but in accordance with the divine omnipotence; at any rate one must be careful not to give offense to the plain Christian. The epistle is a downright renunciation of Berengar in case he should still maintain his view. In favor of the supposition that Eusebius changed his opinion from deference to the Count of Anjou, the decided opponent of Berengar and his doctrine, it can be adduced that he did not defend Berengar against the hostilities of the court, and that for a long time he sided with this violent prince.
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In 1369, Emperor John V Palaiologos recalled Kydones to Constantinople and named him Imperial Prime Minister or Mesazon, the second time he held this position, 1369-1383. At the same time, Patriarch Philotheos Kokkinos of Constantinople was removed and his deposed predecessor Patriarch Kallistos of Constantinople restored. At that point, things began to take a bad turn for the Palamites. John V did not cherish such tender feelings towards them as did Kantakouzenos and his son the Emperor Matthew Kantakouzenos; instead, he saw their doctrines as an obstacle to the union of the Churches which he envisaged as a way of obtaining help from the Pope and Western rulers against the Turks. Thus, the persecuting measures that had been taken against the Anti-Palamites after the synod of Blachernae of 1351 were rescinded, and Nikephoros Gregoras was able to come and go freely to his cloister. In the course of the year 1355, the Emperor John V Palaiologos called Nikephoros Gregoras to hold a public disputation with Gregory Palamas, in his own presence and that of the papal legate, Paul of Smyrna.
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John Stubbs (c.1618–1675) was an itinerant English Quaker minister and author who engaged in a well-known debate with Roger Williams in Rhode Island.Oxford Dictionary of National Biography, Catie Gill, "Stubbs, John (c.1618–1675)", first published 2004, 486 words, Stubbs had received a liberal education and was fluent in several languages, including Hebrew, Latin, and Greek.Roger Williams, George Fox Digg’d out of his Burrowes or an offer of Disputation on fourteen Proposals made this last Summer of 1672 unto G. Fox then present on Rode-Island in New England (Printed in Boston by John Foster 1676, republished by Russell & Russeull, NY 1963, Volume Five, Writing of Roger Williams), p. 38 Stubbs served as a soldier in Cromwell's army and was stationed in the Carlisle garrison where George Fox was imprisoned in 1653 and Fox converted Stubbs to the Quaker beliefs.Friends Intelligencer, Volume 16, (1859 – Society of Friends) p. 531 Stubbs refused to take an oath of fidelity to Cromwell in 1654 as against his Quaker beliefs, so he left the army that year.
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In December 1518, Eck published the twelve theses which he was prepared to uphold against Karlstadt, but since they were aimed at Luther rather than at the ostensible opponent, Luther addressed an open letter to Karlstadt, in which he declared himself ready to meet Eck in debate. A depiction of Luther and Eck at the Leipzig Debate from the 1860s The disputation between Eck and Karlstadt began at Leipzig on 27 June 1519. In the first four sessions Eck maintained the thesis that free will is the active agent in the creation of good works, but he was compelled by his opponent to modify his position so as to concede that the grace of God and free will work in harmony toward the common end. Karlstadt then proceeded to prove that good works are to be ascribed to the agency of God alone, whereupon Eck yielded so far as to admit that free will is passive in the beginning of conversion, although he maintained that in the course of time it enters into its rights; so that while the entirety of good works originates in God, their accomplishment is not entirely the work of God.
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In 1559 the resident Count Otto IV introduced the Lutheran denomination. His predecessor Count Adolf XI had commissioned the current castle from architect Jörg Unkair of Tübingen. It was built between 1534 and 1538 on the site of the previous castle, and is one of the most notable examples of an Early Renaissance castle in Lower Saxony. The official entrance was built in 1553 at the then Upper Gate. In 1607 Prince Ernst of Schaumburg moved his residence from Stadthagen to Bückeburg. The year 1609 saw the erection of the count's mausoleum at the back of the St Martini church, a domed heptagon with a famous resurrection group by Adriaen de Vries. The grammar school of 1610 was elevated to the status of a university in 1620, although this soon moved to Rinteln. About 1700, at the ducal court of Hanover, in the presence of the duke, the dowager duchess, the princes, clergy, and all the distinguished personages of the city, Landesrabbiner Joseph Stadthagen (born in Metz about 1645, died in Stadthagen in 1715), disputed against the conversionist purposes of Eliezer Edzard, who had been the instigator of the disputation.
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While Leibniz's schoolwork was largely confined to the study of a small canon of authorities, his father's library enabled him to study a wide variety of advanced philosophical and theological works—ones that he would not have otherwise been able to read until his college years.Mackie (1845), 21 Access to his father's library, largely written in Latin, also led to his proficiency in the Latin language, which he achieved by the age of 12. He also composed 300 hexameters of Latin verse, in a single morning, for a special event at school at the age of 13.Mackie (1845), 22 In April 1661 he enrolled in his father's former university at age 14,Mackie (1845), 26 and completed his bachelor's degree in Philosophy in December 1662. He defended his Disputatio Metaphysica de Principio Individui (Metaphysical Disputation on the Principle of Individuation),Arthur 2014, p. x. which addressed the principle of individuation, on 9 June 1663. Leibniz earned his master's degree in Philosophy on 7 February 1664. He published and defended a dissertation Specimen Quaestionum Philosophicarum ex Jure collectarum (An Essay of Collected Philosophical Problems of Right), arguing for both a theoretical and a pedagogical relationship between philosophy and law, in December 1664.
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114) When the Western Schism broke out in 1378, Henry sided with Urban VI against Clement VII, and wrote various treatises in defence of the former. In 1379 he composed "Epistola pacis" (see Helmstädter Program, 1779 and 1780) in which, under the form of a disputation between an Urbanist and a Clementine, he advocates the suppression of the schism by way of a general council or a compromise. In his Epistola concilii pacis, composed in 1381, and based on a similar work, the Epistola Concordiae of Conrad of Gelnhausen, he urges still more strongly the necessity of a general council and severely criticises the many abuses that were permitted to go on within the Church. These two treatises of Henry, and the Epistola Concordiae of Conrad, formed the basis of a discourse delivered by Cardinal Pietro Philargi, the future Alexander V, at the first session of the Council of Pisa (26 March 1409; see Bliemetzrieder in Historisches Jahrbuch (Munich, 1904), XXV, 536-541). Henry's Epistola concilii pacis is printed in von der Hardt's Concilium Constantiense, II, 1, 3-60, with the exception of the first and the second chapter, which were afterwards published by the same author in Discrepantia mss.
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The Florentine humanist Lorenzo Valla (d. 1457), in his 1457 commentaries on the New Testament, did much to establish that the author of the Corpus Areopagiticum could not have been St. Paul's convert, though he was unable to identify the actual historical author. William Grocyn pursued Valla's lines of textual criticism, and Valla's critical viewpoint of the authorship of the highly influential Corpus was accepted and publicized by Erasmus from 1504 onward, for which he was criticized by Catholic theologians. In the Leipzig disputation with Martin Luther, in 1519, Johann Eck used the Corpus, specifically the Angelic Hierarchy, as argument for the apostolic origin of papal supremacy, pressing the Platonist analogy, "as above, so below". During the 19th century modernist Catholics too came generally to accept that the author must have lived after the time of Proclus. The author became known as 'Pseudo-Dionysius the Areopagite' only after the philological work of J Stiglmayr and H Koch, whose papers, published independently in 1895, demonstrated the thoroughgoing dependence of the Corpus upon Proclus. Both showed that Dionysius had used, in his treatise on evil in Chapter 4 of The Divine Names, the De malorum subsistentia of Proclus. Dionysius' identity is still disputed.
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