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Anton F. von, German otologist, 1829-1890. See: Tröltsch corpuscles, Tröltsch pockets, Tröltsch recesses.
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The temptation to claim too much for Luther has a long pedigree which has been justly corrected by the likes of Ernst Troeltsch, Gerhard Eberling, Erwin Iserloh, and most recently by Brad Gregory.
The philosopher and social historian Ernst Troeltsch has introduced the distinction between "early" and "modern" Protestantism.
Despite these relatively minor problems, interested scholars will greatly appreciate this volume, as it provides a more accurate and much fuller picture of Ernst Troeltsch than we have had previously.
O trajeto pelo percurso da cientifizacao da historia se encerra, enfim, com Ernst Troeltsch. De formacao teologica, Troeltsch elabora um caminho relativamente comum nesse periodo ao se aproximar dos estudos historicos, assegura Sergio da Mata (MATA 2010, p.
This is a translation of Ernst Troeltsch's classic study of Christianity, and Protestantism in particular, in relation to the development of European modernity.
Again Heidegger is speaking against convention, in this case, the conventional placing of Augustine which locates and objectifies him as a literary historical figure within the strand of Greek and Neo-Platonic thinking: "Augustinianism has a twofold meaning: philosophically, it means Christian Platonism turned against Aristotle; theologically, a certain conception of the doctrine of sins and of grace." (115) Brief notes outline the limitations of Ernst Troeltsch, Adolf von Harnack, and Wilhelm Dilthey's interpretations of Augustine, with the following statement typifying the compression in the text: "Dilthey says that what Augustine wished to accomplish was accomplished first by Kant and by Schleiermacher.
From Cyprian of Carthage to Wendell Berry of Kentucky, from Ernst Troeltsch to Miroslav Volf, Sider summons interlocutors into the conversation, carefully presenting and comparing their views with those of Yoder on concepts of history, salvation, praise, hope, patience, and love.
Above all, the work of late-nineteenth- and early-twentieth-century authors, such as Max Weber and Ernst Troeltsch, loomed large, providing Little and others with inspiration, vocabulary, and models for scholarly work.
Echeverria's third chapter on ecclesiology sets up a trialogue between Dooyeweerd, Guardini, and Ernst Troeltsch concerning the adequacy of Troeltsch's well-known categorization of denominations into either the "Church-type" or the "Sect-type." On one hand, Echeverria is at pains to refute Dooyeweerd's assertion that Roman Catholic ecclesiology is the "purest embodiment" of Troeltsch's Church-type, in which the Church is regarded primarily as an institution that should control all other temporal societal structures.