Otherwise, I had a surprisingly irenic week by avoiding social media.
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Germany has enjoyed a long summer living well and gladly under Mrs Merkel's irenic inaction.
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But what, specifically, do these conservatives want, besides a sense of thrill-in-combat that French's irenic style denies them?
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As a result, one of the defining qualities of a Christian's witness to the world should be gentleness, an irenic spirit and empathy.
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Mr Trudeau will probably name the destination when he addresses the UN later this month, but the response back home may still be less than irenic.
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" Dalrymple added: "We hold fast to our view that the wholehearted evangelical embrace of Trump has been enormously costly -- but we are committed to irenic conversation with men and women of good faith who believe otherwise.
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In his position at the Times , Douthat is an essentially, if covertly, evangelistic writer, and he is most convincing when his tone is irenic, funny, and self-deprecating, and when he is willing to trade small, stubborn differences for broader agreements—when, in other words, he most closely resembles Francis.
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94–110, 107. Joe Loewenberg has described it as an "imaginative narrative...the ripest expression of Anatole France's urbane genius, [being] a masterpiece of criticism at once ironic and irenic".Loewenberg, J. “De Angelis.” The Philosophical Review, vol.
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Because of his fearlessness in defending his fundamentalist beliefs, Ketcham was sometimes called "Fighting Bob," a name he "disliked intensely."Murdoch, 247. His personality was actually irenic, and his son later said that when Ketcham believed that he had no choice but to fight, he would literally cry himself to sleep.Murdoch, 247-48.
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Viola Walden, John R. Rice: The Captain of Our Team(Murfreesboro, TN: Sword of the Lord Publishers, 1990), 527. Rice had been a major participant in shaping the two most important divisions of late twentieth-century fundamentalism, the split between fundamentalists and neo-evangelicals and then the creation of two fundamentalist factions: Rice's more sentimental and irenic; Jones's more academic, doctrinal, and confrontational.
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Following the Prussian Union and other Evangelical unions in Germany, the Evangelical Church in Germany is an umbrella organisations of Lutheran, Union and Reformed church bodies. Leuenberg Concord (1962) has made similar irenic solution between Lutheran and Calvinist doctrines, while Confessional Lutheran church bodies still continue to see Calvinist teaching on Lord's Supper as a danger to Lutheran faith and identity.
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He is best remembered for his history books. All of Rajić's research work came from Russian and Serbian sources, particularly Đorđe Branković's then unpublished, 2,000-page manuscript. He was a most liberal-minded man, both in politics and religion, an enthusiastic supporter of popular education and a most inspiring teacher and speaker. Rajić was always stating that the business of the Eastern Orthodox Church as a whole is not polemic but irenic, operating toward peace, moderation and conciliation.
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Feugère, p. 65. This first collection of poems, entitled Sonets, prières et devises, was published in 1562, and dedicated to Charles, Cardinal of Lorraine. Following this, she began to collaborate with the irenic theologian, Claude D'Espence. In 1568, she proved herself to be a talented Latinist when she published a translation of Marcantonio Flaminio's De Rebus Divinis Carmina (1550), a collection of Latin devotional poems, under the title Les Divines Poésies de Marc Antoine Flaminius (The Divine Poems of Marc Antonio Flaminio).
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Irenic movements were influential in the 17th century, and irenicism, for example in the form of Gottfried Leibniz's efforts to reunite Catholics and Protestants, is in some ways a forerunner to the more modern ecumenical movements. The 1589 Examen pacifique de la doctrine des Huguenots by Henry Constable proved influential, for example on Christopher Potter and William Forbes. Richard Montagu admired Cassander and Andreas Fricius.Anthony Milton, Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought, 1600–1640 (2002), pp.
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It has always proved its power.’ Zwemer, ‘A Call to Prayer’, 152. and personal conversation.Ruth Tucker, From Jerusalem to Irian Jaya, 239. He thought personal interaction was always the most effective mode: Samuel Zwemer, ‘Broadcasting our message’, The Moslem World 29/3 (1939): 217. He combined models of confrontational and a more irenic approach of presenting the love of Christ, ‘characteristic of the student volunteers’.Ruth Tucker, From Jerusalem to Irian Jaya, 241. cf. Zwemer, ‘A Call to Prayer’ in Islam and the Cross.
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Two methods stand out in clear contrast: the polemic and the irenic; the method of argument, debate, contrast, and comparison on the one hand, and on the other had the method of loving approach along lines of least resistance.’ Stories of his spontaneous interaction with people suggest that he was a capable and creative personal evangelist.e.g. The story of the Cretan Tavern keeper and asking the fruit vendor for ‘fruit of the Spirit’. Jesse R. Wilson, ‘One of a kind’, Christian Century 84/21 (1967): 687-688.
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For this reason, and because of some irenic statements Mastricht made, he is considered to have been somewhat ecumenical in contrast to the vitriolic polemics common between Voetians and Coccieans of his day. He completed his master of arts and doctor of theology at the University of Duisburg in 1669 while serving as a pastor. Mastricht served as professor of Hebrew and theology at that university from 1670 to 1677. He then succeeded Voetius as professor of Hebrew and theology at the University of Utrecht in 1677.
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Paul Dundas calls Yashovijaya as the last truly great intellectual figure in Jainism, who rose to fame on account of his learning and mastery of sophisticated logical techniques as well for his interest of mysticism in later life.Dundas, Paul (2002) p.110 Yashovijaya often refers to the 8th Century Jain scholar-monk Acarya Haribhadra in his works, indicating that he saw himself as Haribhadra's successor. Haribhadra's reputation for being influenced only by the logical cogency of the doctrines and viewpoints (anekantavada) ultimately shaped Yashovijayas irenic but sometimes critical attitude towards other sects and traditions.
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2 Brand participates in the creation–evolution controversy less confrontationally than many creationists. Young and Stearley, two Christian geologists who disagree with Brand's young earth views, state that he, along with Ariel Roth and some other recent flood geology advocates "have a much more irenic and moderate tone that provides a welcome contrast to the sarcastic, sometimes disrespectful tone and unwarrantedly dogmatic pronouncements of earlier creationists." In a foreword to Brand's book Faith, Reason and Earth HistoryBrand, L. R. (1997). Faith, Reason, and Earth History: A Paradigm of Earth and Biological Origins by Intelligent Design.
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He also issued various tracts against the papacy (1604–17). Despite these many literary battles, Pareus was by nature irenic. In constructive activity were the many editions, after 1593, of his Summarische Erklärung der Katholischen in der Churpfalz geübten Lehre; and his numerous commentaries on the Old and New Testament Scriptures (published 1605-1618). In the Irenicum sive de unione et synodo evangelicorum liber votivus (Heidelberg, 1614-1615), he proposed a general synod of all Evangelicals to unite the Lutherans and the Calvinists, who, he represents, were surely at one in every essential.
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He argues that there was no fixed body of "deistic" thought before 1700, and it is often difficult to distinguish deism from theological rationalism and naturalism in general. He argues plausibly that irenic recoil from the fratricidal divisions and intolerance of Christendom contributed greatly to the formation of deism. He concludes that Montesquieu's and Voltaire's moral philosophies altered deistic expression far more than anything original in their "religious" criticisms or theological speculations. On all of these issues, and on a large number of minor topics of scholarly interest, he engages prior historical and literary studies with fairness.
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This document has served to assure that the EPC has always kept what is of primary importance for all evangelical Christians (namely the Gospel, or Good News about Jesus), as well as to maintain the irenic orthodoxy that has always been the hallmark of the denomination. (See "Ethos," below.) In the more than thirty years of its existence, the EPC has become active as a missional church, through church planting in the United States as well as in a variety of foreign fields, particularly in the 10/40 Window. One significant step was the incorporation of the St. Andrews Presbytery (Argentina) as one of its presbyteries. This presbytery was released to independence as the national St. Andrews Presbyterian Church of Argentina after many years of mutual cooperation and benefit.
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Toegye and Yulgok, whose thoughts culminated in an irenic fusionism, constituted the crowning phase of East Asian neo-Confucianism by exhibiting dialectical dexterity in articulating the concepts of i and ki, left unclarified by the Chinese. Toegye also developed the neo-Confucianist concept of single-mindedness (kyung), which was a manifestation of his unequivocal humanism, as shown by his total rejection of the Mandate of Heaven (chunmyung), which still had a hold on the Chinese, including Chu Hsi. Toegye's kyung synthesized the primeval Korean sense of supreme-efforts-come-earnest-devotion (chisung) with the Confucianist notion of holding fast to mind (jik-yung); he advocated self-efforts for creating a meaningful life. In particular, his concept of single-mindedness had a lasting influence on the Japanese neo-Confucianists of the Tokugawa period.
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It was typical enough, however, for moderate and even irenical writers on the Catholic side to find in this period that their arguments were turned back against Catholicism. This style of arguing developed in England from Thomas Bell and particularly Thomas Morton. It led to Thomas James mining Marcantonio de Dominis and Paolo Sarpi, and making efforts to claim Witzel for the Protestant tradition; to the arguments of Gallicanism being welcomed but also treated as particularly insidious; and an irenist such as Francis a Sancta Clara being attacked strongly by firm Calvinists. The handful of Protestant writers who were convinced in their irenic approach to Catholics included William Covell and Thomas Dove.Anthony Milton, Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought, 1600–1640 (2002), pp. 233–9.
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In the same year, the Second Helvetic Confession was translated to Polish and was adopted by the Lithuanian and Lesser Poland Brethren. In a posthumous tribute to John a Lasco, the Czech Brethren, the two Reformed and the Lutheran churches in Poland agreed in 1570 to the Confession of Sandomir (Konfesja Sandomierska), which was an irenic translation of the Second Helvetic Confession and in theory formed one, united, Protestant church. The strength of the Polish Protestants was shown when in 1573 a law was passed foreboding any persecution based on religion, an act unprecedented in Europe of that time. The Protestants formed also over 65% members of the Lower and just about a half of the Upper Houses of Parliament. The Reformed opened excellent schools in Pińczów, Leszno, Kraków, Vilnius, Kėdainiai and Słuck, printed the first complete Bible in Polish, commissioned by Mikołaj "the Black" Radziwiłł in 1563 in Brest-Litovsk.
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Portrait by Hans Holbein the Younger, The composition now known as the Augsburg Confession was laid before the Diet of Augsburg in 1530, and would come to be considered perhaps the most significant document of the Protestant Reformation. While the confession was based on Luther's Marburg and Schwabach articles, it was mainly the work of Melanchthon; although it was commonly thought of as a unified statement of doctrine by the two reformers, Luther did not conceal his dissatisfaction with its irenic tone. Indeed, some would criticize Melanchthon's conduct at the Diet as unbecoming of the principle he promoted, implying that faith in the truth of his cause should logically have inspired Melanchthon to a firmer and more dignified posture. Others point out that he had not sought the part of a political leader, suggesting that he seemed to lack the requisite energy and decision for such a role and may simply have been a lackluster judge of human nature.
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The influence of the different tendencies in the study of Islam in the West has waxed and waned. Ibn Warraq believes "the rise of this revisionist school" may be dated from the Fifth colloquium of the Near Eastern History Group of Oxford University in July 1975, and Robert Hoyland believes revisionists were ascendant in the 1970s and 1980s. Prior to that, from World War II to sometime around the mid-1970s, there was what scholar Charles Adams describes as "a distinctive movement in the West, represented in both religious circles and the universities, whose purpose" was to show both a "greater appreciation of Islamic religiousness" and to foster "a new attitude toward it" And in doing so make "restitution for the sins of unsympathetic, hostile, or interested approaches that have plagued the tradition of Western Orientalism". cited in Herbert Berg gives Wilfred Cantwell Smith and W. Montgomery Watt as examples of proponents of this "irenic approach" (traditionalist) approach to Islamic history, and notes that the approach necessarily clashed with the questions and potential answers of revisionists since these clashed with Islamic doctrine.
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His sympathy for the Reformers associated with Zwingli in Switzerland and Bucer in Strasburg was intensified by the anger of the emperor at receiving from Philip a statement of Protestant tenets composed by the ex-Franciscan Lambert, and the landgrave's failure to secure any common action on the part of the Protestant powers regarding the approaching Turkish war. Philip eagerly embraced Zwingli's plan of a great Protestant alliance to extend from the Adriatic to Denmark to keep the Holy Roman Emperor from crossing into Germany. This association caused some coldness between himself and the followers of Luther at the Diet of Augsburg in 1530, especially when he propounded his irenic policy to Melanchthon and urged that all Protestants should stand together in demanding that a general council alone should decide religious differences. This was supposed to be indicative of Zwinglianism, and Philip soon found it necessary to explain his exact position on the question of the Eucharist, whereupon he declared that he fully agreed with the Lutherans, but disapproved of persecuting the Swiss.
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