Sentences with phrase «apocalyptic thoughts»

The surreal image of deer browsing in a forest of piping brings up apocalyptic thoughts such as those explored by Alan Weisman.

Maybe I'm just getting old, but I have apocalyptic thoughts all the time about the business, and what's going to happen.

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?

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.

Apocalyptic thought provokes resistance, because it fuses an alternative vision of history's telos with warfare and final judgment, all within the context of a prophetic claim to have removed the veil that keeps humans from truly perceiving the world.

These twin emphases of apocalyptic thought remain present in Protestantism.

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

He examines the way that apocalyptic thinking has structured popular attitudes toward nuclear war, Israel, Russia, American foreign policy, the growth of government, and whatever was regarded at the moment as the Antichrist.

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

THIS, faithless, is the nature of so much belief: «The amazing thing about apocalyptic thought is that a specific prophecy can be disconfirmed, but the idea can never be discredited.

This ontological disjunction makes apocalyptic thinking an anthropological constant: time is always coming to an end for each individual, after which the world will be no more.

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 wrote.

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.

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

So that if a pure enactment of the death of God occurs throughout all of the full expressions of a uniquely modern apocalyptic thinking, does this movement fully and finally distinguish ancient and modern apocalypticism?

America may well be the primal site of contemporary apocalyptic thinking, and it is America that has given us our purest and deepest contemporary apocalyptic thinker, D. G. Leahy.

And could this be said of the whole world of modern apocalyptic thinking?

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.

There is the same type of apocalyptic thinking and the same seizing of the high moral ground.

Apocalyptic thought implies an epoch, a period of time, before the triumph.

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.

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.

While these are the longest and most explicit examples of apocalyptic thinking, there are many shorter examples.

We leave to one side, for this review, extended reflections on the relationship of apocalyptic thinking to modern liberal theology generally, but it is an issue worthy of some attention.

[3] Closely related, it is also possible that he also began to suspect that apocalyptic thought had some validity, a suspicion that process thought was designed to overcome, for apocalyptic thought held to a dualism — although civilizations shall be shattered and the earth shall fall to pieces and life shall come to an end, another, truer, more real reality remains.

Start with: a base of early»70s technological / apocalyptic thought.

His fearless and intellectually bracing work points to the connectivity of all points in the universe and is a welcome respite from popular culture's relentless consumerism and the siren calls of apocalyptic thinking.

Have a listen to his answer and other observations, including his description of reporting on the «apocalyptic thinking» that has been a near constant through two centuries of population analysis and — so far — has not been borne out.

It is probably unwise to lapse into apocalyptic think, especially in view of the scientific uncertainty and long - time scales, but ostrich - like denial is also imprudent since a lot is at stake, from the wealth of nations to the future of the planet.

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 path.

For many techies, the thought of reality star Kim Kardashian West speaking at a tech conference is something akin to an apocalyptic sign.

John Paul is apocalyptic, obsessed with martyrdom and with the Virgin Mary, and, worst of all, self - important: «The pope himself seems to think the whole church depends on him — on his being saved by the Virgin of Fatima, on his living into the new millennium, on his visiting every Marian shrine, on his Stakhanovite canonizing, on his re-definitions of every truth, on his creating a like - minded episcopate....

I know, I know, our time is not God's time, but perhaps there is room to think outside the apocalyptic box altogether, and to be fully satisfied with the first coming.

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.

Indeed, I believe the greatest challenge before us is one of understanding the integral and mutual relationship between apocalyptic faith and a dialectical mode of thinking and vision.

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 are some, though it is a minority position among New Testament scholars, who think that the apocalyptic passages attributed to Jesus were interpolations of early Christian thought.

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.

This apocalyptic sense of dreadful things to come hangs over Nietzsche's thinking like a thundercloud.

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...

Yet it is not enough to think of Jesus as an apocalyptic preacher, however true this may be, for his apocalypticism was quite distinct from that of mainstream Judaism.

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.

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.