Sentences with phrase «see eschatology»

See Eschatology in the Old Testament (Philadelphia: Fortress Press, 1986), p. 50.

He saw eschatology (the announcement that ordinary things were ending) as the heart of the gospel, but his eschatology was not a description of the world's history to come, and its preaching was not a visible exhibition.

Not exact matches

But once one has come to see Jesus in his first - century context of Jewish eschatology, the basic antithesis tends to disappear.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Preschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin PrEschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

This is not to say that Bornkamm has moved to the position of «realized eschatology» (91); rather he sees (with Bultmann) the tension between future and present as inherent in the involvement of the imperative in the indicative, i.e. inherent in the historical understanding of the self.

(See «The Eschatology of the Second Century,» American Journal of Theology, 21:193 - 211.).

Christian eschatology and Incarnation now are seen to mean a total affirmation of the world, a total identification of the sacred with historical reality.

For my own part, I can not imagine how di - polar theology could be genuinely Christian so long as it places christology and eschatology at the periphery of faith and understanding, nor can I see how it could ever gain real relevance or power so long as it continues to be unable either to address us or to speak in terms of the imagination.

In my dialogues with Third World Christians, I have sought to use the creative aspects of the black Christian eschatology in order to help us to see beyond what is present to the future that is coming.

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.

John Macquarrie has noted that «much of the traditional Christian eschatology, whether conceived as the cosmic drama of the indefinite future or as the future bliss of the individual after death, has rightly deserved the censures of Marxists and Freudians who have seen in it the flight from the realities of present existence».10

Also, see The Christology of the New Testament by Oscar Cullmann (1963), The Background of the New Testament and Its Eschatology by W.D. Davies, et.

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 concrete eschatology... is attractive to those who see no way out of a seemingly hopeless human situation....

He remained a Ritschlian in his heart, and never dreamed that he would live to see Jesus» eschatology become the core of modern theology.

On John 5: 28, 29, see R. H. Charles: Eschatology; Hebrew, Jewish and Christian, pp. 370 - 372) Moreover, in the Johannine thought of the future there doubtless is a consummation in time by which the quality of spirit constituting life eternal will be crowned.

See R.H. Charles: Eschatology; Hebrew, Jewish and Christian, p. 261) Thus from clever juggling with figures and texts came the literal significance of the famous Jewish - Christian millennium, which the Book of Revelation includes in its drama of the future.

Schweitzer had little personal sympathy for eschatology, and saw in it no potentiality for theology today.

There is no doubt at all that we find it in the historical Christendom which abandoned the real futurist eschatology of the New Testament and internalized human salvation, at the same time banishing the future of God to a world beyond this one, so that redemption is no longer seen in the kingdom of God, the «new heaven and the new earth,» but now only in the saving of the individual soul for the heaven of the blessed.

We saw at the end of Chapter 2 how the forsaking of the eschatology of career is the beginning of readiness for ministry in the Spirit.

Beyond these two principles, I thought, I also saw more interest in eschatology than in other traditions.

The only question is whether this understanding is necessarily bound up with the cosmic eschatology in which the New Testament places it — with the exception of the Fourth Gospel, where the cosmic eschatology has already become picture language, and where the eschatological event is seen in the coming of Jesus as the Word, the Word of God which is continually represented in the word of proclamation.

In retrospect, it is easy to see why this softening of the demands of traditional eschatology was bound to fail.