Quotes About History

It takes great courage to break with one's past history and stand alone

he] knows this, just as he knows that any story told about what has happened in the past can never be certain, that there is always yearning in the piecing together of information. The story of history is the story of its telling and its retelling. There are truths lost to time and desire.

Ida was a natural historian who knew how to throw in enough fiction to keep up dramtic tension. And she was replete with details, like a big fat colorful nineteenth-century historical novel, inching forward slowly....Ida's narrative line, like her waistline, was ample.

That Hitler had surrounded himself with thugs and murderers had cast a darker shadow on the years that followed. But

Why do some Germans become Nazis, and others resist?' 'You know the answer, darling,' Heidi said, putting her arm around Lola. 'A few are monsters, the rest look away.

It's how it all begins. "You Jews" this, "you Jews" that. And when you have lumped all Jews together, you can justify anything you do to them. There are no longer good Jews, bad Jews, clever Jews, stupid Jews, old Jews, young Jews. There are just Jews. But I am a German, just like you, whether you like it or not.

The opening of Le Théâtre de la Mode took place on 28 March 1945. The exhibition subsequently travelled to several countries, ending up in San Francisco, where the dolls, in poor condition, were abandoned. They and the original costumes have been restored, and are now exhibited at the Maryhill Museum of Art in Washington State.

If any era should be aware of the temptations to rewrite history, it is our own.

To become a future-teller, one needs only to study history.

What happened once, will happen again...but in a different form. To become a future-teller, one needs only to study history.

Since the dawn of time, warring combatants have regularly reached for what support they could find to nerve their own side for battle.

In appealing for Christian scholarship, the point is not primarily academic respectability, and certainly not the mindless pursuit of publication for its own sake that bedevils the modern university. The point is rather that the comprehensive reality of Christianity itself demands specifically Christian consideration of the world we inhabit, whether that consideration is of social theory, the history of science, other historical changes, the body, the arts, literature, or more.

But the nature of that particular effect illustrates a powerful new trend in European Christianity that, taken in its many instances, constituted a vitally important turning point in the history of the church.

In Norway the revivalist Hans Nielsen Hauge (1771–1824) restored a pietistic presence to the Lutheran state church.

Alexander VI (1492–1503) was an astute political leader, a skillful diplomat, and a careful shepherd of the church's fiscal resources. Alexander also supported missionary work in North and South America and in the Far East and by so doing anticipated extremely important developments in the later history of Christianity. In

Julius's successor, Leo X (1513–21), was more pious than his predecessors but no less convinced that the measure of papal greatness was an increase in papal lands and a sponsorship of the arts.

The turning point in church history that this event symbolizes will be clear when three questions are answered: (1) How did the pope come to have power enough to crown a Roman emperor? (2) How had the king of the Franks risen to a position to be so crowned? (3) And how did this new relationship between the pope and the greatest ruler of northern Europe shape the centuries-long period of Western history usually referred to simply as Christendom?

It was out of a crucible of experiences that the papacy emerged. Attending to those experiences makes for clearer understanding of the history, whatever one thinks of the doctrine of the papacy itself.

Evangelicals do not, characteristically, look to the intellectual life as an arena in which to glorify God because, at least in America, our history has been pragmatic, populist, charismatic, and technological more than intellectual.

The Council of Chalcedon was an important event—and a critical turning point—in the history of Christianity both because it clarified orthodox Christian teaching and also because of the way that it accomplished that clarification.

The Book that made the nation was destroying the nation.

Although it telescopes much history to put it this way, Chalcedon may be said to have marked the successful translation of the Christian faith out of its Semitic milieu (where words and concepts were shaped primarily by the revelation of the Old Testament) into the Hellenistic milieu (where words and concepts were shaped primarily by traditions of Greek thought and Roman might).

That is why," Chadwick explains, "the problem of secularization is not the same as the problem of Enlightenment. Enlightenment was of the few. Secularization is of the many."[129]

Throughout the entire history of Christianity, problems have constantly arisen when believers equate the human acts of the church with the acts of God, when Christians assume that using the name of God to justify their actions in space and time is the same as God himself acting. But