Centralisation in a sentence

The word "centralisation" in a example sentences. Learn the definition of centralisation and how to use it in a sentence.

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Definition of Centralisation

  • same as centralization.
  • gathering to a center
  • the act of consolidating power under a central control

How to use centralisation in a sentence. Centralisation pronunciation.

The centralisation of worship at Jerusalem destroyed the connection of sacrifice with the natural occasions of life, so that it lost its original character CHAPTER III.
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The metamorphosis was due to the centralisation of worship, and may he traced down through Deuteronomy and Ezekiel to RQ, III.III.3.
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Any strict centralisation is for that period inconceivable, alike in the religious as in every other sphere.
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It is indubitable that in this way political centralisation gave an impulse to a greater centralisation of worship also, and the tendency towards the latter continued to operate after the separation of the two kingdoms,-in Israel not quite in the same manner as in Judah.
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I.II Such was the actual historical course of the centralisation of the cultus, and such the three stadia which can be distinguished.
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At least there are no other grounds for the hypothesis of a long previously latent tendency towards centralisation on the part of the Jerusalem priesthood beyond the presumption that the Priestiy Code must chronologically precede, not Deuteronomy merely, but also the prophets.
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On the other hand, it is certainly a consideration deserving of great weight that the representation of the exclusive legitimacy of so definite a sacrificial ritual, treated in the Priestly Code as the only possible one in Israel, is one which can have arisen only as a consequence of the centralisation of the cultus at Jerusalem.
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It is precisely in the distinctions that are characteristic of the sacrificial law as compared with the ancient sacrificial praxis that we have evidence of the fact that, if not all exactly occasioned by the centralisation of the worship, they were almost all somehow at least connected with that change.
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In this way the spiritualisation of the worship is seen in the Priestly Code as advancing _pari passu_ with its centralisation.
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Deuteronomy advances a step towards fixing the terms and intervals more accurately, a circumstance very intimately connected with the centralisation of the worship in Jerusalem.
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It has been already pointed out, in what has just been said, that as regards this development the centralisation of the cultus was epochmaking.
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Centralisation is synonymous with generalisation and fixity, and these are the external features by which the festivals of the Priestly Code are distinguished from those which preceded them.
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But the centralisation of the cultus had also not a little to do with the inner change which the feasts underwent.
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The centralisation of the cultus, the revolutionising influence of which is seen in the Priestly Code, is begun by Deuteronomy.
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In other words, such pilgrims as do not live in the immediate neighbourhood are compelled to pass the whole week there, an exaction which enables us to mark the progress made with centralisation, when the much more moderate demands of Deuteronomy are compared.
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The original author of the centralisation, the Deuteronomic lawgiver, seeks indeed to prevent this consequence by giving to the extraneous Levites an equal right of sacrificing in Jerusalem with their brethren hereditarily settled there, but it was not possible to separate the fate of the priests from that of their altars in this manner.
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With the commencement of the monarchical period the priests forthwith begin to come into greater prominence along with the kings; the advance in centralisation and in publicity of life makes itself noticeable also in the department of worship.
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For an understanding of the subsequent development this is very important, in so far as it shows how the position of the Levites outside of Jerusalem was threatened by the centralisation of the worship.
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We know that this clerical tribe is an artificial production, and that its hierarchical subdivision, as worked out in the Priestly Code, was the result of the centralisation of the cultus in Jerusalem.
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It naturally never came into the heads of these epigoni to conceive that the political organisation and centralisation which the monarchy called into being provided the basis for the organisation and centralisation of the worship, and that their church was merely a spiritualised survival of the nation.
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Examples of Centralisation

Example #1
Development of the trespass-offering. II.III.1.
Example #2
The sacrificial meal gives way to holocausts II.II.4.
Example #3
It used to be taken for granted that it extends over the Priestly portions as well as the Jehovistic; but since the occasion arose to look into this point, it is found that it is not so.
Example #4
That revision appears most clearly, it is said, in those parts which follow the Deuteronomic Torah and point back to it.
Example #5
This is seen even in the circumstance that the destruction of the temple of Shiloh, the priesthood of which we find officiating at Nob a little later, did not exercise the smallest modifying influence upon the character and position of the cultus; Shiloh disappears quietly from the scene, and is not mentioned again until we learn from Jeremiah that at least from the time when Solomon's temple was founded its temple lay in ruins.
Example #6
But, in point-of fact, if a prosperous man of Ephraim or Benjamin made a pilgrimage to the joyful festival at Shiloh at the turn of the year, the reason for his doing so was not that he could have had no opportunity at his home in Ramah or Gibeah for eating and drinking before the Lord.