20 Sentences With "paraenesis" | Random Sentence Generator

Greco-Roman paraenesis was expressed both in discourses and in letters.

The Finnish scholar finds inconsistencies between doctrine and paraenesis in St. Paul.

Clement of Alexandria differentiated between protrepsis and paraenesis in his Paedagogus. Other writers, however, both before and after him, conflated the two. Pseudo-Justin's protrepsis is entitled a ‘’Paraenetic Address to the Greeks and Magnus Felix Ennodius' Paraenesis didascalia is actually in the style of protrepsis.

He presents an epistolary analysis of the prescript, the thanksgiving period, the letter body the paraenesis, and the letter closing.

Besides these he had written treatises On the State (περὶ πολιτείας α΄; πολιτικός α΄), On the Power of Law (περὶ δυνάμεως νόμου α΄), etc., as well as upon Geometry, Arithmetic, and Astrology. Besides philosophical treatises, he wrote poetry (epē) and paraenesis.

At the time of the Venetian Interdict, Baronius published a pamphlet "Paraenesis ad rempublicam Venetam" (1606). It took a stringent papalist line on the crisis. It was answered by the Antiparaenesis ad Caesarem Baronium of Niccolò Crasso in the same year.

In rhetoric, protrepsis () and paraenesis (παραίνεσις) are two closely related styles of exhortation that are employed by moral philosophers. While there is a widely accepted distinction between the two that is employed by modern writers, classical philosophers did not make a clear distinction between the two, and even used them interchangeably.

James N. Rhodes, The Epistle of Barnabas and the Deuteronomic Tradition: Polemics, Paraenesis, and the Legacy of the Golden-calf Incident (Mohr Siebeck 2004), p. 12David Edward Aune, The Westminster Dictionary of New Testament and Early Christian Literature and Rhetoric (Westminster John Knox Press 2003), p. 72Johannes Quasten, Patrology (Christian Classics) vol. 1, p.

The last four chapters, 18−21, are a version of The Two Ways teaching that appears also in chapters 1−5 of the Didache.James N. Rhodes, The Epistle of Barnabas and the Deuteronomic Tradition: Polemics, Paraenesis, and the Legacy of the Golden-calf Incident (Mohr Siebeck 2004), p. 89Johannes Quasten, Patrology (Christian Classics) vol. 1, pp.

The genus Parkia was established by Robert Brown in 1826, notably different from other members of their subfamily Mimosideae due to their fertile flowers having a calyx with five lobes and ten stamen. The genus contains three subsections: Parkia, Platyparkia, and Sphaeroparkia; Parkia pendula is a part of Platyparkia, along with Parkia paraenesis and Parkia platycephala.

He was born in Haarlem, and according to the NNBW he became canon priest of the Old Catholic Haarlem chapter or kapittel. He moved to Akersloot in 1631.Nicolaas Stenius in the Nieuw Nederlandsch biografisch woordenboek, part 9, by P.J. Blok and P.C. Molhuysen In 1633 he built a "barn church" there, that was torn down in 1868 to make way for a graveyard.Website of the Sint Jacobus major in Akersloot He is known for his translations from Latin into Dutch, such as the decisions of the Council of Trent, and John Barclay's Joannes Barclai Paraenesis ad sectarios libri II.De regels en besluyten van het alderheyligste en algemeyn concilie van Trente gehouden onder Paulus III Julius III en Pius IV, Antwerp, 1657 and 1684He translated Paraenesis ad sectarios in 1650 He handled the legacies of the pastors of Enkhuizen and Crommenie, and made a poem about Pieter IJsbrantsz, the pastor of Uitgeest, which was included under IJsbrantsz's engraved portrait.

The motto of CV : In necessariis unitas, in dubiis libertas, in omnibus caritas ("In essentials, unity; in doubtful matters, liberty; in all things, charity."). This was a phrase used by Christian Irenics, and has been traced to Rupert Melden in Paraenesis votiva pro Pace Ecclesiae ad Theologos Augustanae Confessionis, Auctore Ruperto Meldenio Theologo, 62 pp. in 4to, without date and place of publication. It probably appeared in 1627 at Frankfort-on-the-Oder, which was at that time the seat of theological moderation.

His writings are extant only in part in three letters and a short treatise, Paraenesis ad Poenitentiam.St. Pacian – Catholic Online In his writings, he discussed ecclesiastical discipline, baptism, papal primacy, and teachings on penance against Novatianism, which was then flourishing in Spain. He is also remembered from a phrase from one of his letters: Christianus mihi nomen est, catholicus vero cognomen ("My name is Christian, my surname is Catholic.").Patron Saints Index: Saint Pacian of Barcelona Pacian was married and had a son, Flavius Dexter, who served as high chamberlain to Theodosius I and as praetorian prefect to Honorius.

At the end of the 1480s, Manutius published two works addressed to his two pupils and their mother, Caterina Pico — both works were published in Venice by Baptista de Tortis: Musarum Panagyris with its Epistola Catherinae Piae (March/May 1487 to March 1491) and the Paraenesis (1490). Giovanni Pico and Alberto Pio's families funded the starting costs of Manutius's printing press and gave him lands in Carpi. Manutius determined that Venice was the best location for his work, settling there in 1490. In Venice, Manutius began gathering publishing contracts, at which point he met Andrea Torresani, who was also engaged in print publishing.

In 1609 Barclay edited the De Potestate Papae, an anti-papal treatise by his father, who had died in the preceding year. In 1611 he issued an Apologia or "third part" of the Satyricon, in answer to the attacks of the Jesuits. A so-called "fourth part," with the title of Icon Animorum, describing the character and manners of the European nations, appeared in 1614. He appears to have been on better terms with the Church and notably with Robert Bellarmine, for in 1617 he issued, from a press at Rome, a Paraenesis ad Sectarios, an attack on the position of Protestantism.

Catalogua errorum sive hallucinationum D. Sibr. Lubberti (Steinfurt, 1611); Prodromus plenioris responsi suo tempore secuturi ad declarationem Sibrandi Lubberti et ministrorum Leovardenaium iteratam cautionem (Leyden, 1612); Responsum plenius ad scripta quaedam eristica (1612); and Paraenesis ad Sibrandum Lubbertum (Gouda, 1613). James caused Vorstius's book to be burned in London, Oxford, and Cambridge, and informed the States-General, through his ambassador Ralph Winwood, that he would consider them his enemies if they tolerated the presence of such a heretic. Winwood made a long speech entirely based on the Contra-Remonstrant tenet that the appointment of Vorstius was not just a political matter but one of religion as well.

After a post as senior deacon in Kirchheim unter Teck, 1612, he was "Ephorus" of the Evangelical College of St. Anna in Augsburg. He held this office (with an interruption from 1630 to 1632), until 1650. As a follower of the Concord, he defended the forerunner of Pietism, Johann Arndt in the confrontation about the orthodoxy of his teachings. In 1626 he published under the pseudonym Rupertus Meldenius a work entitled Paraenesis votiva per Pace Ecclesia ad Theologos Augustana Confessionis auctore Ruperto Meldenio Theologo (A Reminder for Peace at the Church of the Augsburg Confession of Theologians), in which he argued for peace among the contending parties and unity within the meaning of the Concord, and called for the practice of charity (i.e.

For example: Malherbe's explanation of Epictetus' view of protrepsis (as set out in the third of his Discourses) is: Malherbe defines paraenesis as being "broader in scope than protrepsis", and as "moral exhortation in which someone is advised to pursue or abstain from something". Its formal characteristics include the occurrence of phrases such as "as you know", indicating that the speaker is covering ground that is not new to the listener, but that is considered traditional and already known. The speaker is not instructing the listener, but rather reminding. Other formal characteristics include compliments for already adhering to what is exhorted, encouragement to continue in the same fashion, an example (often delineated antithetically and usually a family member, particularly the speaker's father).

The modern distinction between the two ideas, as generally used in modern scholarship, is explained by Stanley Stowers thus: In other words, the distinction often employed by modern writers is that protrepsis is conversion literature, where a philosopher aims to convert outsiders to following a particular philosophical path, whereas paraenesis is aimed at those who already follow that path, giving them advice on how best to follow it. This is not a universally-held distinction. Swancutt, observing Stowers' recognition that the two ideas were not formally distinguished in this way by classical philosophers, argues, for example, that the modern distinction is a false dichotomy that originated with Paul Hartlich's De Exhortationum a Graecis Romanisque scriptarum historia et indole, published in 1889. Classical writers' perspectives differed from the modern view.