Sentences with phrase «jewish apocalyptic»

What needs demythologizing is the secondary language in which the primary was expressed, the language which speaks in a «worldly» way of what is «unworldly», the language of Jewish apocalyptic mythology or of Hellenistic Gnostic mythology.

It is clear from the fantastic nature of this description and from a comparison of this with a similar passage in Baruch 24 that Jesus is here mistakenly credited with teaching derived from Jewish apocalyptic sources.

The conception of the «man of sin», who is to set himself forth as God to sit in the temple of God and finally to be destroyed by the breath of the Lord Jesus, owes much ultimately to Jewish apocalyptic, notably to Dan.

Further, the Jewish apocalyptic texts would then have had to lose all trace of this form of the conception, for in no other such text does the Son of man «come with the clouds», except for this one instance preserved by Christians, and, finally, the Christian tradition would have had to be indebted to this one Jewish saying for the features most characteristic of the specifically Christian expectation.

This is so different from Jewish apocalyptic, and from the early Church, that it demands careful attention.

«The Transcendent Sovereignty of the Son of Man in Jewish apocalyptic literature», and in the subsequent discussion he assumes that there is a unified and consistent conception which reveals itself in various ways in Dan.

It is by no means clear why this egalitarian Eden, which relies wholly on human will power, is less illusory — especially in this blood - soaked century when human capacity is unmasked — than the Jewish apocalyptic hope for the coming of God's kingdom.The value of these books is not in what they say about Jesus so much as in what their saying these things prompts one to think about.

He sees that there are differences between Daniel and I Enoch on the one hand and IV Ezra on the other, such as to suggest that there is not, in fact, a unified and consistent conception in Jewish apocalyptic, but he argues that in any case a conception did develop in early Christianity in which consistency was achieved and differences disappeared.

As we pointed out above, the linking of the clouds with the movement of the figure first occurs in Jewish apocalyptic in IV Ezra, but there the figure does not come from heaven to earth.

(Endless possibilities from the history of religions and from Jewish speculative theology have been proposed as the origin of the Son of man figure n Jewish apocalyptic, but two recent areticles have pointed strongly to Ugarit and Tyre: L. Rost, «Zur Deutung des Menschensohnes in Daniel 7», in Gott und die Götter: Festgabe für Erich Fascher [Berlin: Evangelische Verlagsanstalt, 1958], pp. 41 - 43 [Ugarit], and J. Morgenstern, «The «Son of Man» of Dan.

In order to make our meaning clear, and in view of the intrinsic importance of this subject, we shall offer an analysis of the use of «Son of man imagery» in Jewish apocalyptic and midrashic literature as we see it.

The Enoch saga is a major development in Jewish apocalyptic, inspired by the cryptic references to Enoch in the Old Testament, especially Gen. 5.22, 24: «Enoch walked with God; and he was not, for God took him.»

The latter point would present no difficulties if the former point is to be granted, but there is a considerable body of opinion that Mark 13 is based upon a piece (or pieces) of Jewish apocalyptic and that v. 26 should be reckoned part of that Jewish Vorlage.

That Mark 13 has been constructed in large part on the basis of Jewish apocalyptic material we do not doubt, but we would argue that the Markan reworking begins in this instance at v. 26 and not, as Suhl and those whom he follows argue, at «V. 28.

7.13 exhibits a concept we may speak of a Son of man conception in Jewish apocalyptic, but it would be better to speak of an «image», and, therefore, of the varied use of «Son of man imagery» in Jewish apocalyptic and midrashic literature.

A widespread assumption, especially in German language research, is that there existed in Jewish apocalyptic the conception of a transcendent, pre-existent heavenly being, the Son of man, whose coming to earth as judge would be a major feature of the drama of the End time.

What we have, in fact, in Jewish apocalyptic is not a Son of man conception at all, as Tödt and others assume, but a use of Dan.

Because of this, we remain completely unconvinced that this one point will bear the weight of the whole «transcendent sovereignty of the Son of man in Jewish apocalyptic», especially in view of the facts that Son of man is not used as a title in IV Ezra and that there are no other points in common between the two figures.

Again, in Romans 8:9 - 22, Paul seems to echo the Stoic views of the aging of the world, as well as the Jewish apocalyptic conception of its subjugation by evil powers responsible for human sin and the disruption of nature.

Jewish apocalyptic as well as the history of eschatology elsewhere offers abundant proof of this.

In Jewish apocalyptic there is always a secret tradition which is accessible only to the predestined.

Furthermore, in the New Testament generally, this Jewish insistence on keeping the body, however rarefied and spiritualized, as part of the future hope, was associated with the Jewish apocalyptic drama — the sudden arrival of the Messiah on the clouds of heaven and the resurrection to eternal destinies.

As the Book of Revelation is early Christianity cast in the mold of Jewish apocalyptic, so the Fourth Gospel is early Christianity trying to commend itself to the Hellenistic mind and, in order to do this, setting itself to supersede the literal dramatics of the Jewish hope.

The Wisdom of Solomon, in the Apocrypha, represents this submergence of Jewish apocalyptic in Greek philosophy.

Jewish apocalyptic and the Gnostic myth of redemption.

Ever since the publication of Johannes Weiss's Die Predigt Jesu corn Reich Gottes in 1892, a growing number of New Testament scholars have seen Jesus as a «thorough - going eschatologist» (Albert Schweitzer's term), deeply influenced by Jewish apocalyptic writings.

Their thinking was largely affected by Jewish apocalyptic conceptions, according to which history had fallen under the dominion of demonic powers; when «the fullness of time» should come, God would engage these powers in battle, would defeat and destroy them and their human agents, and would inaugurate a new and unimaginable order of blessedness, righteousness and peace.

The only connection which would be possible for his thought would be that which is here and there expressed in Jewish apocalyptic, namely, that in the blessed time of the end the first age of creation, with Paradise and its felicity, will return.

This investigation is so thorough, the emerging history of tradition so convincing and the application of what we have called the criterion of dissimilarity so careful, that we feel no need to do more than quote Bultmann's conclusion: «All these sayings contain something characteristic, new, reaching out beyond popular wisdom and piety and yet (they) are in no sense scribal or rabbinic, nor yet Jewish apocalyptic.

However, it we use Albert Schweitzer and his understanding of the Jewish apocalyptic vision of that era, we end up finding that the «rapture» is both authentic and traceable to Jesus» followers.

He accepts them because they «contain something characteristic, new, reaching out beyond popular wisdom and piety and yet are in no sense scribal or rabbinic nor yet Jewish apocalyptic».

All this is the language of mythology, and the origin of the various themes can be easily traced in the contemporary mythology of Jewish Apocalyptic and in the redemption myths of Gnosticism.

The whole apparatus of Jewish apocalyptic is here adapted to Christian use.

Such an interpretation appears to have two advantages: first, it secures the essential truth of the New Testament message, and secondly it emancipates it from myth, and particularly from the eschatology of Jewish apocalyptic and Gnosticism.

From an article by W. Bousset, «Jewish Apocalyptic,» in J. Herzog, ed., Realencyclopadie, quoted in O. C. Whitehouse, Isaiah, in the Century Bible Series, Edinburgh, 1905.

The Evangelist's staggering affirmation is possible only out of the remarkable claims of earlier Jewish apocalyptic.

As W. Sibley Towner of Union Theological Seminary in Virginia has stated, «Far from being an extraordinary ideal, shalom is the norm which is to be contrasted to the extraordinary out - of - orderness of warfare, disease, and the like» («Tribulations and Peace: The Fate of Shalom in Jewish Apocalyptic,» Horizons in Biblical Theology, vol.

For example, the uneven joining of Jewish apocalyptic and Greek philosophical elements in a typical theology of death can perhaps be seen more clearly when typical theology is rethought in terms that are neither apocalyptic nor simply Greek - philosophical.

The ultimate reality, instead of being, as in Jewish apocalyptic, figured as the last term in the historical series, is conceived as an eternal order of being, of which the phenomenal order in history is the shadow or symbol.

Although he wisely assured them that God would take care of «those who have fallen asleep,» his own picture of the second coming as it appears in both letters shows that his thought regarding it had not progressed much beyond current Jewish apocalyptic ideas.

In the book of Revelation, as we would expect, we have the regular idioms of Jewish apocalyptic: 11.17 has God as the subject of the verb «to reign»; 11.15 is a summary allusion to the imagery of Dan.

Teaching relating to a messianic banquet is a commonplace of Jewish apocalyptic, but, in view of the pointed reference normally to be detected in sayings and parables of Jesus, we would not expect his saying to be either general or commonplace.

The eschatology of Jewish apocalyptic and of Gnosticism has been emancipated from its accompanying mythology, in so far as the age of salvation has already dawned for the believer and the life of the future has become a present reality.

In view of the importance we attached to our discussion of the Son of man concept in ancient Jewish apocalyptic, above, we would like to point out that Colpe accepts the German contention that such a concept is to be found, but finds that the existing sources (Daniel, I Enoch, IV Ezra 13) are inadequate to present it to us.

This is not to deny Jesus» profound connection with the tradition of Jewish apocalyptic literature.

Not exact matches

Now Paul's theology must be studied as a Jewish theology modified by the conception of Jesus as the Risen Messiah; that is, it was a Jewish theology — of the high Pharisaic type, in some respects; in others, quite unPharisaic, and making much use of apocalyptic conceptions, as Bruckner and others have shown — and to this Jewish theology was added the new, distinctive, transforming conviction that the Messiah was none other than the lowly Jesus, dead, raised to glory, and soon to come again.

And the reason for this is simple: Jesus was not less than the Jewish Messiah, or than the apocalyptic «Son of Man» seen in visions and dreams by his worshipers; (Rev. 1 - 13; Acts 7:56; etc.) he was — and is — in fact far more.

The immediate background to Jesus» use of Kingdom of God is certainly the use in the ancient Jewish prayers and in the apocalyptic literature.

This apocalyptic world view influenced Jewish culture.

This order of events is quite common in both Jewish and Christian apocalyptic writing of this kind.