Sentences with phrase «apocalyptic hope»

This falling back upon the divine, together with the loss of confidence in man himself, was called the apocalyptic hope.

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.

If so, the straightforward apocalyptic hope is an idle dream, resting upon a misconception of how God acts.

Sometimes it has triggered conflict and even violence, when apocalyptic hope has led to violent attempts to «force in'the «new age» by a messianic group which conceives itself as the divine (or historically appointed) bearer of the new age.

The apocalyptic hope powerfully expresses our very human longing for an unambiguous display of God's activity.

Although Metz views the categories of narrative and memory as essential for Christian solidarity with the world, his categories refer primarily to the collective experience of the church universal expressed in theological terms (memory of the dead, apocalyptic hope, etc.).

It was the apocalyptic hope for the coming of the kingdom in its fullness that enabled the apostolic church to boast and rejoice in suffering.

She rejects apocalyptic hope in favor of prophetic hope, in which the outcome depends upon human obedience.5 She asks rhetorically: «Can God — independently of whatever «the world,» and therefore society, does or fails to do — bestow forgiveness directly on a penitent man and make possible a new beginning for him?»

This passage is typical of apocalyptic in that it identifies the forgiveness of sins as a major aspect of the apocalyptic hope.

Protected by this apocalyptic hope from any sense of obligation to reform society, New Testament Christians concentrated attention on individual quality.

Or, at least, hope is impossible and absurd if it is an eschatological or apocalyptic hope, and it is precisely Christianity's eschatological ground that most fundamentally distinguishes it from Judaism.

Similarly the Book of Daniel, written in the second century B.C., represents a type of Judaism in which new apocalyptic hopes were blended with the old devotion to temple and sacrifice.

So vivid and obsessing did the expectation of an imminent Messianic age become, and so did the imagination of judgment day with its awards fill the popular mind, that the solution of the problem of life's injustice was seen mainly through apocalyptic hopes.

This development began long before apocalyptic hopes were dreamed of; it passed through days when they were a ruling category in Christian thinking to later days when in wide areas of the church the old Jewish forms of expectation were sublimated, spiritualized, and explained away.

For one thing, in so far as the influence of apocalyptic hopes can be clearly discerned, they seem to have positively heightened and clarified moral ideas and ideals.

In this result, apocalyptic hopes, with their challenge that Christians be prepared at once to face a kingdom of absolute righteousness, may well have played an important part.

But some of the people had radical apocalyptic hopes claiming to know the secret activities of the divine!

Not exact matches

Even in a song like «Ruby's Arms,» about a tough soldier crumbling under the weight of apocalyptic sadness, there's a sliver of hope.

But it is not only in apocalyptic fanaticism that we find a group of Jews who are regarded as beyond hope, regarded, in fact, as Gentiles.

In 17.20 f. the general apocalyptic - type expectation is denied, but this is followed by a reiteration of the traditional Christian hope in the form of waiting for an End, the coming of which can not be prognosticated, vv.

Naturally enough, with the rise of apocalyptic, the hope for God's ultimate forgiveness becomes the hope for God's eschatological forgiveness, and with the rise of Messianism, it becomes the hope for messianic forgiveness: In Pesikta 149a, the Messiah comes «with grace and pardon (slyhh) on his lips.»

In the biblical documents, the prophetic motif clearly dominates the apocalyptic (which is one good reason for not buying into the current trend to elide the former into the latter), which means that hope characterizes the Christian stance toward life.

The content of this hope is: i) Marx ascribes soteriological function to the proletariat, ii) the apocalyptic conflict between Good and Evil in society and iii) the final victory belongs to Christ.

Schwartz offers several ways of dealing with the paradox of choice, and unlike some would - be Jeremiahs he does not drag the reader through an endlessly bleak landscape before finishing on a note of half - hearted hope or apocalyptic despair.

Lee follows the ancient church and describes the transfiguration as both an epiphany and an apocalyptic vision that «discloses the face of God and the hope of God's future.»

Some attention to the story form in apocalyptic can show us some of the reasons why the narrative form is in trouble, while process theology has some fundamentally useful hints about how we may re-imagine the story, or grasp a new narrative vision of the world, which will enable us to set the new into a meaningful framework and respond to it with hope.

We can not but recognize here traits of the «apocalyptic» hopes and speculations which, with a long ancestry behind them, revived in strength during the feverish years that preceded the fall of Jerusalem.

As the secular hope of a golden age had its prophecies and oracles, so the Judaism of this period produced that curious literature known as «apocalyptic.»

When the present state of history and culture looks unusually black, God's immediate action in it is not so clearly seen, and the apocalyptic thinker looks far into the future, finding his hope and resting place there.

If we can free ourselves from the dominant sense of endless time and recover the apocalyptic vision, then the New Testament experience of hope can become real for us.

This individualism has dismissed both the extrinsic and the intrinsic value of each human being in favor of material and professional indices of success that most people believe are due to luck as much as anything else (hence the increasing popularity of lotteries) Because the apocalyptic worldview of the early church has now been replaced with the desperate and meaningless finality of possible nuclear annihilation, eschatological expectations and hope for reversal of human fortunes have given way to a «present - only» scheme of refetence even in Christian theology.

A prophetic community is nurtured when the interpretation of Scripture is seen as both transformative and nurturing (Brueggemann), when its sagas renew identity, its parables explode prevailing views, and its apocalyptic passages offer hope amid crisis (Allen).

As Israel moved through the violence and terror of the years approaching the birth of Jesus the hope for a Davidic King and a perfected state yielded to the vision of an apocalyptic shattering of this world in the final clash of God's power with the power of Satan.

Theirs was a hope in the apocalyptic justice of a sovereign God.

In The Descent Into Hell, Altizer states: «Accordingly, visions of a new apocalyptic compassion must inevitably appear in the form of madness or chaos to all those who can still find life or hope in an individual center of consciousness.»

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.

«Listener to the Christian message, «2 occasional preacher, 3 dialoguer with biblical scholars, theologians, and specialists in the history of religions, 4 Ricoeur is above all a philosopher committed to constructing as comprehensive a theory as possible of the interpretation of texts.5 A thoroughly modern man (if not, indeed, a neo-Enlightenment figure) in his determination to think «within the autonomy of responsible thought, «6 Ricoeur finds it nonetheless consistent to maintain that reflection which seeks, beyond mere calculation, to «situate [us] better in being, «7 must arise from the mythical, narrative, prophetic, poetic, apocalyptic, and other sorts of texts in which human beings have avowed their encounter both with evil and with the gracious grounds of hope.

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.

822 - 23).64 Not only Pauline thought but the whole apocalyptic undercurrent of the New Testament assumes that salvation for individuals is inconceivable without a transformation of the structures of society and creation; therefore the indispensable hope of the end.

For another thing, while apocalyptic forms of hope probably did exercise this influence, it is flying in the face of the evidence to explain the New Testament's ethic, as a whole, as dependent on and everywhere fashioned by apocalypticism.

Apocalyptic faith awaits in hope the resolution of this tension.

In the expansion of Christianity around the world in the wake of European colonialism, new converts from the various indigenous peoples have not infrequently fastened on the apocalyptic component and blended it with their own cultural beliefs to create fresh millennial movements which offer their people hope of deliverance from imperialistic conquest and the arrival of a new age of bliss.

Expression of a Christian hope in commonplace apocalyptic terminology is a characteristic of the evangelical tradition, not of Jesus.

While I suspect that much of John's letter served as a coded allusion to the church's tumultuous relationship with the Roman Empire during the reign of Domitian, there's one apocalyptic vision that I really hope he got right.

Funny how after twenty years of sophisticated Christian education and apologetics training, I put my last best hope in the prophetic ramblings of an apocalyptic preacher...

Written quite late, probably not far from the Maccabean period of revolt, it couches its hopes in a queer figurative language which becomes the earmark of apocalyptic writing.

Aaero's setting may be apocalyptic, but its outlook is full of hope for a genre that still deserves its place in the here and now.

This is no Disney fable and the apocalyptic vision isn't for everyone, but science - fiction fans and adventurous filmgoers will find this ingenious explosion of retro - cyberpunk a compelling dystopian vision with a gleam of hope.

Ironically, this manufacture is so inconsequential and rote that what the filmmakers hope will tie their film together is a mere nattering and easily overlooked distraction that does little to support or enervate the power of the apocalyptic images and ideas on parade.

And just as I hoped it looks very dark and apocalyptic as the film picks up 10 years after -LSB-...]