Wesley's account of his itinerancy is given in his famous Journal, of which the first part appeared about 1739.
Thus the first and second definitions represent the founders of the sophistry of culture, Protagoras and Prodicus, from the respective points of view of the older Athenians, who disliked the new culture, and the younger Athenians, who admired it; the third and fourth definitions represent imitators to whom the note of itinerancy was not applicable; the fifth definition represents the earlier eristics, contemporaries of Socrates, whom it was necessary to distinguish from the teachers of forensic oratory; the sixth is framed to meet the anomalous case of Socrates, in whom many saw the typical sophist, though Plato conceives this view to be unfortunate; and the seventh and final definition, having in view eristical sophistry fully developed, distinguishes it from SfµoXoyuci, i.e.
Converted at the age of seven, he entered the itinerancy in 1779.
Mather joined the itinerancy in 1757 the first married preacher to be accepted.
After leaving the itinerancy he settled in Somerset where he continued to serve as a local preacher.
He ceased to travel in 1756 but re-entered the itinerancy between 1777 and his death in 1787.
He entered the Irish itinerancy in 1786 and was ordained by John Wesley the following year for the mission to the West Indies.
The chaotic itinerancy may play a crucial role for this process.
Anderson entered the Wesleyan itinerancy in 1812 and swiftly achieved a strong reputation for pulpit oratory particularly on missionary platforms.
regiment disbanded in 1762, he rejoined the itinerancy but did not enjoy the same success as previously.
After the regiment disbanded in 1762, he rejoined the itinerancy but did not enjoy the same success as previously.
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