Sentences with phrase «apocalyptic times»

But it is perhaps Camplin, who has looked into the internet abyss and survived, who seems best equipped for these apocalyptic times.

The game takes place in apocalyptic times.

Closing Night It Stains the Sand Red Colin Minahan, USA, 2016, 92m The solo feature directorial debut of Colin Minahan, one half of the Vicious Brothers (Grave Encounters, Extraterrestrial), makes his strongest impression yet with this engaging, visually striking film, set during apocalyptic times, about a woman, Molly (a fearless Brittany Allen), who finds herself stranded in the desert after her dumbass boyfriend is killed by a zombie.

This is the awful truth that we have yet to recognize: We are living in an apocalyptic time disguised as normal, and that is why we have not responded appropriately.

Millenarians who live in «apocalyptic time» believe that «now is the time.»

The narrative of An Answer, begins with myths of classical antiquity, moves towards Renaissance intellectual history, modernity, and, ends finally, with an apocalyptic time beyond our time where that dripping paint has become the form of trees and archways.

Not exact matches

Before I get ahead of myself let me clarify: I don't foresee an apocalyptic robot takeover happening any time soon (or ever for that matter).

The past few months, with a series of disasters seemingly one on top of another, have felt apocalyptic to many, but the bright side to these dark times has been the outpouring of donations and acts of generosity that followed.

William McCants on the apocalyptic End Times prophecies that drive Islamic State, why it's so dangerous — and why it is so difficult to defeat

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?

These theological visions come from many sources, including: apocalyptic books of the Bible from Daniel to Revelation; a nineteenth - century viewpoint on the end of times known as dispensational premillennialism; and images of the so - called «rapture» popularized in novels such as Hal Lindsey's The Late Great Planet Earth (1970) and the more recent Left Behind series.

An irrelevant, ranting, apocalyptic prophet among many in the region at the time.

According to some Christian leaders at the time, all signs pointed to Christ's second coming — and with that, something called the rapture where all Christians disappear, leaving everyone else to face a host of apocalyptic disasters.

These days we have apocalyptic pinheads trying to seize control of gov» t and military to bring about the end times.

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.

But when times are good, apocalyptic talk subsides.

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.

the one is the old theocratic messianic title, given to anointed kings in ancient times; the other is the new apocalyptic title of the heavenly Man, the celestial Anthropos, Urmensch, the Primal Man, who is to appear at the end of days, raise the dead, and judge the whole world — angels, demons, and men.

A saying included by both Mark and Matthew in the apocalyptic discourse follows, urging anyone who is on the housetop at that time not to come down into the house for his goods, and anyone who is in the field not to turn back (Lk 17:31; Mk 13:15 - 16; Mt 24:17 - 18; cf. Lk 21:21).

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

As time went on and the concept developed, all kinds of pictures and ideas were associated with it, especially in the apocalyptic literature: the transformation of the earth, the end of history, the resurrection of the dead, and many others.

George Bush caught this apocalyptic mood of the public and loaded his speeches with religious end - time language, proclaiming that «good will prevail against evil».

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

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.

These differences stem mainly from the fact that Jesus apparently accepted, though with some modifications, the apocalyptic ideas current in his time.

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.

At the same time, the struggle to avert chaos in ancient apocalyptic pushed it also in the direction of devaluing the concrete new event by absorbing the whole into the final totality.

Apocalyptic has a foreshortened sense of time.

The normal eschatological situation, which gives life urgency by facing us with the inevitability of our own death, the hunger for meaning, and the fear of suffering and loss, becomes apocalyptic when it appears that there is no longer time for normal urgency.

The nature imageries of Jesus from agricultural life have also shattered the prevalent understanding of the divine rule as something that is to approach at the end time with a bang and with an apocalyptic fervor.

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.

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.

Apocalyptic consciousness... calls the timeless understanding of time that has become so firmly established in theology into question.

He proposes that all the reflections in which we have been engaged presuppose an understanding of time that is different from the apocalyptic one within which Christianity arose.

For the first time on the stage of world history, we humans can envisage the possibility — some would say, the probability — of a self - inflicted, abrupt, and apocalyptic nuclear end of the drama as we have lived it till now.

Nowhere in modernity is apocalypticism more open and manifest than it is in our great political revolutions, and if these begin with the English Revolution, this was our most apocalyptic revolution until the French Revolution, a revolution which innumerable thinkers at that time, and above all Hegel himself, could know as the ending of an old world and the inauguration of a truly new and universal world.

Grab your crucifixes and be sure to paint that cow's blood over your door: Next week marks the rise of the apocalyptic super blue blood moon, a celestial convergence that's sure to alter the course of space and time as we know it.

The position which has been defended in this book is that Jesus was influenced by the apocalyptic expectations of his time and probably did speak some such words as these, expecting an imminent day of the Lord which did not occur.

The apocalyptic sayings of Jesus are much quoted, but others are cited to establish the time as being in the very near future.

It is well known that Hegel could conclude his lectures on the philosophy of history by speaking of the last stage of history as our own world and our own time, but it is not well known that this apocalyptic ground is absolutely fundamental to his two most ultimate works, the Phenomenology of Spirit and the Science of Logic.

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.

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.

Apocalyptic preserved the faith and made it still articulate in the vision of time and history interrupted and transformed by the decisive invasion of Yahweh himself.

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.

The bestselling Left Behind novels, written by Tim LaHaye and Jerry Jenkins between 1995 and 2007, dramatize the premillennial view of the End Times favored by earlier generations of American fundamentalists, in which Christ «raptures» his followers to heaven before a series of apocalyptic events unfold on earth.

This apocalyptic element is certainly present in the Gospels, and it was present in the gospel tradition; but it probably came in at a point early in the history of the tradition, and it grew stronger in some circles as time passed, reaching its climax in the Gospel of Matthew — only to be all but completely rejected in John!

A bright line between «secular» and «apocalyptic» time is not quite what Augustine had in mind.

Prophecy is about sin and repentance, action and decision, here and now in the human situation; apocalyptic is about wars in heaven, divine actions and purposes, and events of a future beyond time.

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.