Sentences with phrase «apocalyptic thinking in»

He focuses almost exclusively upon Darbyite prermillennialism, which might be called the main trunk of apocalyptic thinking in modern America.

Thomas Paine's assertion in Common Sense that «we have it in our power to begin the world over again» represents secularized apocalyptic thought in the form of a revolutionary overthrow of monarchy, which was demonized as anti-Christ.

Not exact matches

In a panel discussion in Silicon Valley Saturday, however, Musk took a more measured tone on AI, encouraging members of the audience to think about how to prevent it from progressing along a potentially apocalyptic patIn a panel discussion in Silicon Valley Saturday, however, Musk took a more measured tone on AI, encouraging members of the audience to think about how to prevent it from progressing along a potentially apocalyptic patin Silicon Valley Saturday, however, Musk took a more measured tone on AI, encouraging members of the audience to think about how to prevent it from progressing along a potentially apocalyptic path.

Boethius... thx for yr reply... I don't think it's that simple to say that» they got that from reading ancient documents incorrectly»... the specifically Christian apocalyptic thinking that has survived in various theologies, whether traditionally Catholic or the most horrific end time sect appears to have it's roots in both the old and new testaments, but that begs a question.What are those documents?

An inevitable temptation of Christian theology, and particularly so in our own time, has been to think that the idea or symbol of an actual end of the world was no part of the original proclamation of Jesus, and rather derived either from the apocalyptic religious world that so dominated Jesus» disciples or from the all - too - human or fleshy component of their minds and hearts, which was impervious to the higher call of the Spirit.

These twin emphases of apocalyptic thought remain present in Protestantism.

It reflects the theology of those who thought of Jesus exclusively in apocalyptic terms, and were prepared not only to go through the tradition and substitute «the Son of Man» for his simple «I,» but also to insert appropriate quotations or paraphrases of their favorite apocalyptic texts in order to give his life its appropriate setting — as they assumed — and his teaching its proper interpretation.

There is no doubt that apocalyptic thought nourished ideas of revolution in both evangelical and secular circles in the late 1700s.

It is the writer's view that Jesus did hold to some aspects of the apocalyptic expectations of his time and may have thought of himself as the heavenly being sent by God to usher in a new order.

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.

While Jesus certainly was a Apocalyptic preacher, (as were the other approximately 19 or so of his day), he thought the end - times would come in his day.

In this article we shall be looking for some structures of response which can be facilitated by apocalyptic and by process thought respectively, and which can illuminate our own situation and what it is to recognize the new and respond to it adequately.

Now Christianity has produced its own false form of apocalyptic in which the apocalyptic goal (eschaton) is thought of in a chronological sense as some far - off divine event toward which all creation and all history move.

The concept of nature as evil and alien to humanity began basically in late apocalyptic and gnostic thought in the Christian era.

In this article we shall be looking for some structures of response which can be facilitated by apocalyptic and by process thought respectively, and which can illuminate our own situation and what it is...

In the August issue of Bible Review magazine, Witherington noted the popular appeal that apocalyptic literature has in unsettling times, «Unfortunately, not all apocalyptic thinking is good apocalyptic thinking, and this is especially true of the so - called dispensational theology that informs these novels,» Witherington wrotIn the August issue of Bible Review magazine, Witherington noted the popular appeal that apocalyptic literature has in unsettling times, «Unfortunately, not all apocalyptic thinking is good apocalyptic thinking, and this is especially true of the so - called dispensational theology that informs these novels,» Witherington wrotin unsettling times, «Unfortunately, not all apocalyptic thinking is good apocalyptic thinking, and this is especially true of the so - called dispensational theology that informs these novels,» Witherington wrote.

Apparently there are two thoughts as to how devistation will come to us in the near future: Apocalyptic disaster brought forth by the grace of God, or climate data which has been continually compiled and interpreted by climate scientists since the 1960s.

If this be the case, then an understanding of the kingdom in three senses — the eternal, righteous rule of the sovereign God; the call to moral obedience in love; and an apocalyptic final consummation — seems less inconsistent in the thought of Jesus than they have often been assumed to be.

This is a subject or self - consciousness which becomes deeply reborn in early modernity, thence being renewed in a uniquely modern apocalyptic thinking, only to be absolutely negated in Nietzsche's apocalyptic dissolution of the «I,» an «I» which he could know as the creation of ressentiment.

Leahy is a deeply contemporary and a deeply Catholic thinker, and his first book, Novitas Mundi (1980), intends to be a revolutionary breakthrough to an absolutely new thinking, and while conceptually enacting the history of Being from Aristotle through Heidegger, at bottom this book is an apocalyptic calling forth and celebration of the absolute beginning now occurring of transcendent existence in pure thinking itself.

In this great parable of the last judgment there is a striking combination of apocalyptic thought with the prophetic.

Surely this is the first time that the Incarnation has been absolutely central in Catholic thinking, the first time that matter and Spirit have been so deeply and so purely united, and so much so that now Spirit is the body itself (page 96), and even as this thinking intends to be an apocalyptic consummation of the totality of history, never before has such a Catholic consummation actually been conceived, although there are those who would see it as having been imaginatively enacted in Dante's Paradiso and Joyce's Finnegans Wake.

Sometimes this was from the angle of the principles of Christian ethics believed to be derived from it, and again it centered on the attempt to explore the relations of apocalyptic to prophetic thought in the message of Jesus.

It is to be remembered that at this time New Testament scholarship had little if any awareness of the apocalyptic ground of the New Testament, the transformation of New Testament scholarship entailed by this realization did not occur until the end of the nineteenth century, but already the original apocalyptic ground of Jesus and of primitive Christianity was profoundly recovered and renewed in the radically new imaginative vision of Blake, just as it was in the radically new philosophical thinking of Hegel.

In the thought of Jesus, there was a blend of the prophetic and apocalyptic elements inherited from his Jewish culture.

As opposed to Novitas Mundi, now American pragmatism is the true prelude to the thinking now occurring for the first time, and most immediately so the uniquely American theology of the death of God, a theology which while voiding pragmatism is the last gasp of modernity, and it in these death throes that a final apocalyptic thinking is born.

Altizer holds that Jesus was an apocalyptic prophet who proclaimed and enacted the dawning of the Kingdom of God, and that there is a comparable dawning in modern thinking which calls for a transformation of and a break from the old aeon or old world.

We often think of the Revelation as a quite unique book with nothing else like it; but it is of the first importance to remember that in fact the Revelation is the one representative in the NT of a type of literature called apocalyptic literature which was very common between the Testaments and in NT times.

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.

These interpreters hold that Jesus used the phrase only in its ordinary sense of «man,» and that some community in which the Gospel tradition was being formed, itself thinking of Jesus as the apocalyptic Son of Man, read that meaning back into Jesus» words.

Denise, I think the consensus is here — if consensus is allowed in terms of being on their own journeys, even NP is leery of all beliefs — anyways, the consensus arrived at by Contextual epistemology, not Foundational, as it can not be seen as a given, is that Jesus did not even exist, so hence he can not even be a failed apocalyptic prophet.

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.

Yet to this prophetic or «immanental» point of view the apocalyptic passages in the Bible are a blend of first century thinking with symbolic imagery.

While Paul, for example, always expected the speedy advent of Christ, the old apocalyptic scheme with its dramatic details was in his thinking increasingly sublimated.

«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.

Not only does God as the transcendent Christian God die to himself in Altizer's thought, but Christ dies completely to any individual personality and continues only as the universally immanent dynamism (which Altizer names the Incarnate Word), which gradually converges everything dialectically toward apocalyptic identification.

That apocalyptic elements, in general, and pictures of future punishment, in particular, were carried over from current Judaism into Jesus» thinking and speaking seems obvious.

I think in part my commitment, when I was young, to apocalyptic, messianic ideologies was an expression of this.

It also could have made sense to some strict monotheists, to people who had been brought up in the synagogue circles of the diaspora and were acquainted with the apocalyptic thought of the time.

Thus, in the circles of some diaspora synagogues and apocalyptic thought, the name of God was set upon God's messengers.

The notion of personal immortality arose in Hebrew culture late in the Apocalyptic period, and simply was not present earlier, when all dead souls were thought to go to Sheol, into a «dormant» state.

It is to be remarked that when, at last, the way was open for Christians to become potently effective in the affairs of state and society, not all the apocalyptic ideas in their scriptures or in their current thinking prevented their acceptance of the responsibility.

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.

’10 Elsewhere he identifies the evolutionary thought which he opposes as «a basic acceptance of technical rationality».11 He speaks of Wolfhart Pannenberg's «extremely valuable attempt to develop a universally historical hermeneutics», complaining only that his «anticipation of a total meaning in history as... too little interrupted or irritated by what is described in the apocalyptic tradition as a universal catastrophe, in other words, the reign of the Antichrist».12 Metz is more open to an Overview than some of his statements imply.

It has been mainly at times of cultural change and social crisis, however, that apocalyptic beliefs and millennialism have been revived in Christian thought and practice.

There was an outbreak of apocalyptic thought and activity in the late second century, led by the prophet Montanus and his women supporters Prisca and Maximilla.

It is now acknowledged that much of the New Testament was written within a context of apocalyptic or eschatological thought, in which the early Christian movement looked towards the imminent end (eschaton) of the present age and the breaking in of the new age (the Kingdom of God).

With the ecological crisis, the threat of nuclear war, and international monetary problems, everyone is thinking in apocalyptic terms — except the liberal, contented church, which long ago made its peace with the present and trusted in tomorrow.

While Dr. Altizer sees the death of God as liberation and apocalyptic promise, Sartre, I think more correctly and with deeper insight, understands this event in terms of condemnation and anguish.

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.