Lightfoot Sentence Examples

Harnack, Julicher and McGiffert, however, agree with Lightfoot, Weiss, Zahn (and early tradition) in holding that the letter is wholly Pauline - a position which is proving more and more acceptable to contemporary scholarship.

In 1847 Lightfoot went up to Trinity College, Cambridge, and there read for his degree with Westcott.

It was a characteristic of equal importance that Dr Lightfoot, like Dr Westcott, never discussed these subjects in the mere spirit of controversy.

In a series of masterly papers in the Contemporary Review, between December 1874 and May 1877, Lightfoot successfully undertook the defence of the New Testament canon.

Before Lightfoot's time commentaries, especially on the epistles, had not infrequently consisted either of short homilies on particular portions of the text, or of endeavours to enforce foregone conclusions, or of attempts to decide with infinite industry and ingenuity between the interpretations of former commentators.

Lightfoot, on the contrary, endeavoured to make his author interpret himself, and by considering the general drift of his argument to discover his meaning where it appeared doubtful.

In 1879 Lightfoot was consecrated bishop of Durham in succession to C. Baring.

Strype also published, besides a number of single sermons, an edition of John Lightfoot's Works (1684); and in 1700 Some genuine Remains of John Lightfoot.

In the Westminster Assembly a party holding this view included Selden, Lightfoot, Coleman and Whitelocke, whose speech (1645) is appended to Lee's version of the Theses; but the opposite view, after much controversy, was carried, Lightfoot alone dissenting.

But these references have been denied by Scholten, Lipsius, and Lightfoot.

The main argument for putting it earlier is derived from the admitted affinities between it and Romans, the Colossian and Ephesian epistles containing, it is held, a more advanced christology (so Lightfoot especially, and Hort, Judaistic Christianity, pp. 115-129).

Among his collaborators were James Ussher, John Lightfoot and Edward Pococke, Edmund Castell, Abraham Wheelocke and Patrick Young.

Notwithstanding, on various critical grounds, Baur, Hilgenfeld, Lightfoot, Westcott, Hort and Beyschlag assigned the book to the reign of Nero, or to the years immediately following his death, while Weiss, Dusterdieck and AfIommsen assign it to the time of Vespasian.

Lightfoot, however, has proved that Polycarp's statements may equally well be directed against Corinthianism or any other form of Docetism, while some of his arguments are absolutely inapplicable to Marcionism.

Lightfoot has cited many instances which prove that the word could be used of a man of thirty.

It is true that Harnack has adduced arguments which cannot be discussed here to prove that Irenaeus was not born till about 140; 15 but against this we may quote the decision of Lipsius, who puts the date of his birth at 130, 16 while Lightfoot argues for 120.17 The fact that Irenaeus never quotes Polycarp does not count for much.

His views have been accepted by (amongst many others) Renan, 1 Hilgenfeld, 2 Gebhardt,3 Lipsius, 4 Harnack, 5 Zahn, 6 Lightfoot, ?

Here we have that wider use of the term "apostle" to which Lightfoot had already drawn attention.

The historical questions connected with these martyrs are treated by Lightfoot, Ignatius (1889, 2nd ed.), i.

Yet their very use of the same terms or ideas makes us the more aware of "a marked contrast to the depth and clearness of conception with which the several Apostolic writers place before us different aspects of the Gospel" (Lightfoot).

Lightfoot, indeed, dwells on the all-round "comprehensiveness" with which Clement, as the mouthpiece of the early Roman Church, utters in succession phrases or ideas borrowed impartially from Peter and Paul and James and the Epistle to Hebrews.

The most useful edition for ready reference, containing critical texts (up to date) and good translations, is Lightfoot's one-volume edition, The Apostolic Fathers (London, 1891).

England has made many weighty contributions both to Introduction and Canon, especially Lightfoot, Essays on Supernatural Religion (collected in 1889); editions of Books of the New Testament and Apostolic Fathers; Westcott, editions; Hort, especially Romans and Ephesians (posthumous, 1895); Swete, editions; Knowling and others.

The former are represented by Harnack, the latter by Wieseler, whom Lightfoot follows.

It need mean no more (Lightfoot, Essays on Supernatural Religion, 172 seq.) than narratives of (or concerning) the Lord; on the other hand, the phrase is capable of a much more definite meaning, and there are many scholars who hold that it refers to a document which contained a collection of the sayings of Jesus.

Lightfoot made use of these new materials in an Appendix (1877); his second edition, on which he had been at work at the time of his death, came out in 1890.

But the regius professorship of divinity at Cambridge fell vacant, and Lightfoot, who was then Hulsean professor, declining to become a candidate himself, insisted upon Westcott's standing for the post.

It was due to Lightfoot's support almost as much as to his own great merits that Westcott was elected to the chair on the 1st of November 1870.

Supported by his friends Lightfoot and Hort, he threw himself into the new work with extraordinary energy.

The years in which Westcott, Lightfoot and Hort could thus meet frequently and naturally for the discussion of the work in which they were all three so deeply engrossed formed a happy and privileged period in their lives.

The departure of Lightfoot to the see of Durham in 1879 was a great blow to Westcott.

He was compelled to take the lead in matters where Lightfoot's more practical nature had previously been predominant.

In March 1890 he was nominated to the see of Durham, there to follow in the steps of his beloved friend Lightfoot, who had died in December 1889.

His commentaries rank with Lightfoot's as the best type of Biblical exegesis produced by the English Church in the 19th century.

Lightfoot explains the name as meaning " the silent ones," others as meaning " physicians."

This common source we may believe with Lightfoot to have been the Persian religion, which we know to have profoundly influenced that of Israel, independently of the Essenes.

The Ophites are said to have not only used myths but forbidden marriage and held that the resurrection was purely spiritual (Lightfoot); this, however, is probably no more than an interesting coincidence, and all attempts to identify the errorists definitely must be abandoned.'

They were to be supported by five bombarding monitors ("Marshal Soult," "Lord Clive," "Prince Eugene," "General Crawford," M24 and M26) and covered by five British destroyers ("Swift," "Faulknor," "Matchless," "Mastiff" and "Afridi"), with three British destroyers and six French torpedo boats attending on the monitors ("Mentor," "Lightfoot," "Zubian," "Lestin," "Capitaine Mehl," "Francis Gamier," "Roux," "Bouclier").

Hamilton Benn were busy laying a smoke screen, supported by the "Faulknor" (flying Commodore Hubert Lyne's broad pendant), "Lightfoot," "Mastiff," "Afridi," "Swift" and "Matchless."

Neither Corinth (as Lightfoot) nor Rome (as Harnack, who assigns it to Bishop Soter, c. 166-174) satisfies all the internal conditions, while the Eastern nature of the external evidence and the homily's quasi-canonical status in the Codex-Alexandrinus strongly favour an Alexandrine origin.

Both probably arose in Syria (so Lightfoot), but in circles varying a good deal in religious standpoint.'

Lightfoot dates it in 52 or 53; Harnack places it five years earlier.

Mayor and Lightfoot, he established the Journal of Classical and Sacred Philology, and plunged eagerly into theological and patristic study.

Lightfoot, it should be remembered that this was before the " South Galatian " theory as to the date of Paul's work among the Galatians came to prevail.

Another brother, Francis Lightfoot Lee (1734-1797), was a member of the Virginia House of Burgesses in 1770-1775.

For the patristic editions, see the introductory sections in Zahn and Lightfoot.

Wood (Studies in St Paul's Epistle to the Galatians, 1887) criticizes Lightfoot.

Not a few such traditions Irenaeus has embodied in his work Against Heresies, so preserving in some cases the substance of Papias's Exposition (see Lightfoot, Apostolic Fathers, 1891, for these, as for all texts bearing on Papias).

This wide sense was shown by Lightfoot (in his commentary on Galatians, 1865) to exist in the New Testament, e.g.

Dupin, and Jean Le Clerc (Clericus), of the orientalists John Lightfoot, John Spencer and Humphrey Prideaux, of John Mill, the collator of New Testament readings, and John Fell, furnished new materials for controversy; and the scope of Spinoza's Tractatus theologico-politicus had naturally been much more fully apprehended than ever his Ethica could be.

Lightfoot's posthumous fragment (Notes on Epistles of St Paul, 18 95, pp. 2 37-3 0 5) unfortunately breaks off at vii.

Among the many modern accounts in church histories, histories of Christian literature, encyclopaedias, &c., may be mentioned a monograph by Stein, Eusebius Bischof von Caesarea (Wiirzburg, 1859), meagre but useful as far as it goes; the magnificent article by Lightfoot in the Dictionary of Christian Biography; the account by McGiffert in his translation of the Church History; Erwin Preuschen's article in Herzog-Hauck, Realencyklop. (3rd ed., 1898); the treatment of the Chronology of Eusebius writings in Harnack's Alt - christliche Litteraturgeschichte, ii.

Lightfoot, indeed, still hesitated Fathers, rr.

Goodwin, John Goodwin (an early Arminian); for learning, John Lightfoot; for genius, John Milton; for literary and devotional power, John Bunyanalways admirable except when he talks Puritan dogma.

Shortly after the removal of Sir Rowland to London, Lightfoot, abandoning an intention to go abroad, accepted a charge at Stone in Staffordshire, where he continued for about two years.

Lightfoot was also one of the original members of the Westminster Assembly; his "Journal of the Proceedings of the Assembly of Divines from January 1, 1643 to December 31, 1644," now printed in the thirteenth volume of the 8vo edition of his Works, is a valuable historical source for the brief period to which it relates.

In 1643 Lightfoot published A Handful of Gleanings out of the Book of Exodus, and in the same year he was made master of Catharine Hall by the parliamentary visitors of Cambridge, and also, on the recommendation of the Assembly, was promoted to the rectory of Much Munden in Hertfordshire; both appointments he retained until his death.

In 1654 Lightfoot had been chosen vice-chancellor of the university of Cambridge, but continued to reside by preference at Munden, in the rectory of which, as well as in the mastership of Catharine Hall, he was confirmed at the Restoration.

The Works of Lightfoot were first edited, in 2 vols.

This, according to Lightfoot (see Colossians $, 272-298) and Zahn, is a translation from the Greek.

Over and above the general criticism, which may now be said to have been completely answered by the investigations of Zahn, Lightfoot and Harnack, one or two special arguments have been brought against the Epistle to Polycarp. Ussher, for instance, while accepting the other six epistles, rejected this on the ground that Jerome says that Ignatius only sent one letter to Smyrna - a mistake due to his misinterpretation of Eusebius.

Lightfoot points out, the best Greek commentators among the Fathers are so dominated by this new usage,, that they misinterpret Col.

As regards Papias's Exposition, which Lightfoot describes as "among the earliest forerunners of commentaries, partly explanatory, partly illustrative, on portions of the New Testament," we need here only remark that, whatever its exact form may have been - as to which the extant fragments still leave room for doubt - it was in conception expository of the historic meaning of Christ's more ambiguous Sayings, viewed in the light of definitely ascertained apostolic traditions bearing on the subject.

Afternoon tour to James Bay to see fur seals, land iguanas and sally lightfoot crabs.

The brightly colored sally lightfoot crabs are in stark contrast against the black rock.

The last is Bishop Lightfoot's view.

Lightfoot, both of whom preceded him to Trinity College, Cambridge, where he was elected a sub-sizar in 1848, becoming subsequently sizar and scholar.