Sentences with phrase «biblical eschatology»

By hoping for a future deliverance, biblical eschatology renders present misery only temporary, and even though distress may still remain, the prospect of an eventual solution at least makes pain more bearable.

BEARDSLEE, WILLIAM A. «Hope in Biblical Eschatology and in Process Theology.»

Beardslee sharply opposes this position and suggests that it is in Gnosticism and not in Biblical eschatology that we find such a total opposition.

In Oriental Mysticism and Biblical Eschatology Altizer states, «Insofar as man has become an autonomous being, he has become an alien from God.»

In biblical eschatology, the personal survival of the individual does not depend on any generic metaphysical traits of human souls themselves, but rather on the cosmic change of state that ushers in the new age.

Process thinker Francis G. Baur has suggested that the concept of «thresholds» of change beyond which a phenomenon is new in ways that transcend and fulfill its antecedents, but does not cease thereby to be in process towards other previously unimaginable dimensions of being, might mediate at this point between biblical eschatology and process - relational cosmology.6 After all, the eschaton is the completion of God's will for this cosmic epoch, but it is not implied in scripture that there is no life beyond eschaton.

Baptist pastor and theologian Val J. Sauer describes «biblical eschatology» as dealing with «God's final acts toward his creation, the last days, the promise of the future, and the hope which grows Out of this promise.»

First of all, let us note that even many very conservative Christians recognize that alongside the predictions of a cataclysmic future in biblical eschatology, there is a strong element of what has been called, in C. H. Dodd's classic phrase, «realized eschatology.»

There is no one biblical eschatology, though there are several highly symbolic accounts of how God will bring history to a close in «the end times.»

However, I do believe that ideas of biblical eschatology, of a final consummation of the human drama, of heaven and hell, have primary relevance for history itself.

This absolutism has its clearest historical counterpart, not in Biblical eschatology, but in Gnosticism.

The twentieth century was destined, however, to witness a resurgence of interest in biblical eschatology, and this we shall deal with in the next chapter.

There are difficulties indeed with the Biblical eschatology; but some of them arise precisely from the fact that the Biblical world view did not contemplate a distinction between two orders of time.

(In this discussion of later Buddhism, especially the Madhyamika school, I have been chiefly influenced by Thomas Altizer, Oriental Mysticism and Biblical Eschatology [The Westminster Press, 1961], pp. 132 ff.)

Oriental Mysticism and Biblical Eschatology (Westminster, 1961) is a tantalizing book.

May we say that the goal and ground of Biblical eschatology is a coincidentia oppositorum that likewise identifies the sacred and the profane?

The immediate awareness of the Holy, the mysterium tremendum, ecstatic participation in the Sacred: this is language he can understand and with which he can identify, as is evidenced by his first book, Oriental Mysticism and Biblical Eschatology.

Now it is precisely at this point that we must acknowledge a seemingly unbridgeable gulf between the worlds of Oriental mysticism and Biblical eschatology.

Furthermore, he recognized that although Biblical eschatology resembled Oriental mysticism in its negation of the given reality, it was a different sort of negation, which somehow also affirmed the forward movement of time and history.

In this section we will trace the development of Altizer's thought since the publication of his first book, Oriental Mysticism and Biblical Eschatology, in 1961.

Not exact matches

As in other cases, Rowan Williams is characteristic: his theology is deeply informed by Luther, Schleiermacher, Barth, Rahner, von Balthasar, Bonhoeffer and other continental Europeans, besides theologies from other parts of the world, and his recent book On Christian Theology covers theological method, biblical hermeneutics, creation, sin, Jesus Christ, incarnation, church, sacraments, ethics and eschatology, with the Trinity as the integrator.

and aims to provide a genuinely biblical view of prophecy and eschatology.

To summarize, to literalize the apocalyptic passages in the New Testament, is to run counter to all we know of astronomy and the world of space; they are tied in with the then - current Jewish eschatology and Persian dualism which saw evil in command of creation; as commonly accepted, they encourage passivity about the evils of the present world; they emphasize only one side of the message of Jesus to the exclusion of essential elements; they are grounded at least in part on a misconstruction of biblical poetry and drama.

Is there an eschatology which can take into account both the biblical record and the deepest insights of our faith?

See also the excellent criticism of Dodd's position by C. T. Craig, «Realized Eschatology,» Journal of Biblical Literature, LVI [March 1937], pp. 17 ff.)

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

The biblical writers use imagery of both realized and final eschatology to convey the assuredness of this present... (JR 291)

Without casting Enlightenment rationalism as categorically evil, Wright details some of the problematic consequences of Enlightenment assumptions regarding the biblical text: false claims to absolute objectivity, the elevation of «reason» («not as an insistence that exegesis must make sense with an overall view of God and the wider world,» Wright notes, «but as a separate «source» in its own right»), reductive and skeptical readings of scripture that cast Christianity as out - of - date and irrelevant, a human - based eschatology that fosters a «we - know - better - now» attitude toward the text, a reframing of the problem of evil as a mere failure to be rational, the reduction of the act of God in Jesus Christ to a mere moral teacher, etc..

I myself recalled having heard a number of Dallas faculty members and graduates in recent years distance themselves from «hardline» dispensationalism, reducing C. I. Scofield's highly articulated framework to virtually two principles: the literal reading of the text is to be preferred unless strong evidence indicates otherwise, and Israel and the church remain distinct in biblical chronology (and so in eschatology) to the end.

Well, he had a lot more than that — including the biblical basis for his view of eschatology, which he had been studying and teaching for decades.

Whereas the second Quest demythologized the apocalyptic eschatology that informed Jesus» message of the kingdom in such a way that the kingdom remained God's initiative and gift eliciting a new ethos, thereby respecting the biblical - Jewish roots of Jesus» word and deed, the Borg - Crossan construal tacitly posits an inert deity who at best provides a formal warrant for a class - based cultural criticism and who apparently has allowed the covenant - commitment to Israel to lapse, for there remains neither promise nonfulfillment.

This conception of creation as a saving event is, I believe, the basis of the biblical view that the eschaton must correspond to the beginning, that eschatology, in other words, is determined by protology or ktisiology.

His medley of Mobius Christs (2006), for instance, are torqued beyond any Biblical canon or eschatology yet, in technical virtuosity, could stand alongside masterpieces by artists such as the noted 17th - century Dutch engraver Jan Luykens.