Sentences with phrase «apocalypticism as»

Finally, the course of thought we have been tracing in this chapter is adverse to those who claim apocalypticism as the real creator of the New Testament's ethic.

The thought expressed here is adverse to those who claim apocalypticism as the real creator of the new Testament's ethic.

It may well be possible to speak of Zen existential apocalypticism as King does, but we should be aware that this is a form of «apocalypticism» in which nothing actually happens, in which there is neither world - nor self - transformation.

Nothing is so unique in apocalypticism as is its enactment of a new totality, an absolute novum that is the polar opposite of a primordial totality, but a novum in full apocalypticism that is already dawning or near at hand, just as it is in Jesus» initial eschatological proclamation that the time is fulfilled and the Kingdom of God is immediately at hand (Mark 1:15).

Not exact matches

As if the seeming predestinarian «logic» of revelational theology (so fundamentally alien to the apologetic mindset) were not problem enough, there is the harsh apocalypticism into which Jesus is reported to have so deeply dipped his hands.

Apocalypticism puts evangelicals in control of history and lets them sound as if they know the mind of God.

I suspect that this wide attraction is partly the result of incessant repetition, and partly because events such as the doomsday nuclear policies of the United States and the Soviet Union and the dangerously deepening crisis in the Middle East lend apocalypticism a certain surface plausibility.

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.

It developed organically, (as now PROVEN by the Dead Sea Scrolls), from Jewish Apocalypticism.

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.

And there is good reason for this, apocalypticism is inevitably subversive, and perhaps the most purely subversive force in history, all of the great political revolutions in modernity have been apocalyptic revolutions, and even the advent of both Christianity and Islam can be understood as the consequence of apocalypticism.

But if a uniquely modern apocalypticism is inseparable from the death of God, a death of God which it can know as apocalypse itself, could this be the first purely conceptual realization of the Kingdom of God?

Nothing so clearly unveils Hegel's system as an apocalyptic system as does this ending, but such an ultimate ending is unique to apocalypticism, for even if it parallels archaic visions of eternal return, it wholly differs from all primordial vision in knowing an absolute and final ending, an ending which is apocalypse itself.

This is that Jesus was heavily indebted to his past, but was no copyist of it; that he spoke as an apocalyptist, but that his apocalypticism was probably distorted and exaggerated in the records of the Synoptics; more important, that he had a prophetic sense of mission as God's suffering servant and agent of redemption; that he deeply respected the law of his fathers, but gave it a new depth of meaning in self - giving love.

His apocalypticism is suffused with the spirit of God and given a moral character, as was everything he touched.

The crux of the problem as to the apocalypticism of Jesus and his own relation to the coming kingdom lies in the degree to which he shared this point of view.

Now even as ancient Jewish apocalypticism profoundly challenged the orthodox guardians of the Torah, a challenge which is profoundly renewed in Paul, modern apocalypticism profoundly challenges Christian orthodoxy.

Commenting on this same text, Gordon D. Kaufman remarks: «If, now, we bring a different framework of interpretation from Jewish apocalypticism to this critical event in which Christian faith was born — as we must — we should not be overly surprised or dismayed when we find it necessary to understand the character of the event somewhat differently from the first Christians.»

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.

It should be welcomed for its positive teaching and as a corrective to the sundry apocalypticisms to which Christians, including Catholics, in this country are prone.

I suspect Lucy you're going to be snipped for politics there but in case not Freeman Dyson has a rather different analysis of why UK academics got stuck in such pessimism and apocalypticism, partly through their snobbish reaction to Thatcher, in the middle of a brilliant 2007 interview with Benny Peiser which is also prescient on the AGW issue, as ever.