Sentences with phrase «apocalypticism in»

In When Time Shall Be No More: Prophecy Belief in Modern American Culture, Paul Boyer, a senior historian at the University of Wisconsin, and one of the best in the business, seeks to address the world of secularized academics and journalists who can scarcely imagine, let alone appreciate, the breadth and depth of popular apocalypticism in contemporary America.

It must be admitted at once that there is a strong element of apocalypticism in the Gospels, with anticipation of the Parousia in Acts, in Paul's letters and in Revelation.

Not exact matches

Among those characteristics (in addition to a certain apocalypticism) is an imperviousness to contrary data and scientific evidence.

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

But «corporate personality,» demonology, Messiahship, apocalypticism, the Logos - doctrine, and many other mental categories in the Bible are not modern.

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.

The big story in contemporary apocalypticism, I told myself, is not UFOs and creepy - crawlies from Inner Earth, but John Darby's dispensationalism.

Though apocalypticism had been around for millennia, it is worth noting that Darbyism, the peculiarly rigid and florid form that arose in the late 19th century, accompanied the growth of Darwinism, biblical higher criticism, and the dawning awareness of world religions.

The incarnate Lord lived at a particular time and place in history, and in his apocalypticism Jesus was apparently a man of his time.

In other words, apocalypticism is Christianity.

The world - rejecting elements in Christianity are adequately explained by Jewish apocalypticism, and this, despite its enmity toward the present world, stopped short of and opposed the dissolution of moral order.

Similarly, in some forms of Jewish apocalypticism, the tension between the felt injustice of history and faith in the God who was Creator and Lord of history reached an extreme pitch.

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.

Apocalypticism (from the Greek word meaning revelation, or unveiling)-- A belief that God will intervene, on behalf of the faithful, in history.

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.

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).

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.

But all of these thinkers are reborn or renewed Pauline thinkers, and are so precisely in their apocalypticism, an apocalypticism inseparable from an enactment of absolute ending, but that ending is absolute beginning itself.

Or is modern apocalypticism a genuine recovery and renewal of an original Christian apocalypticism, one which had perished or become wholly transformed in the victory of an ancient Christian orthodoxy, then only to be renewed in profoundly subversive and heretical expressions?

While Jesus seems to have accepted its particular terminology and some of its concepts familiar in his day, his apocalypticism is different.

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.

Thus his apocalypticism was unique in that it was suffused with moral and spiritual, and thus with prophetic, elements.

For a brief discussion of the typical features of apocalyptic writing, see the article «Apocalypticism» by Martin Rist in The Interpreter's Dictionary of the Bible, ed.

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.

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.»

«Fulfillment» didn't even come onto religious thought until the nonsense of «fulfilled prophesy» became popular LATE LATE in Hebrew culture, (when apocalypticism became popular), near the turn of the millennium.

It is a principle component of the eschatological projection of a new heaven and a new earth that originated in the millennialism of Jewish apocalypticism, and it seems to have made its earliest appearance in the Apocalypse of Isaiah (Isaiah 24 — 2 7), specifically in Isaiah 26:29.

In Jesus» own recorded words, this emphasis appears in the spiritual nature and present accessibility of the kingdom of God an emphasis that, in view of the postponed hopes of Jewish apocalypticism, is very significanIn Jesus» own recorded words, this emphasis appears in the spiritual nature and present accessibility of the kingdom of God an emphasis that, in view of the postponed hopes of Jewish apocalypticism, is very significanin the spiritual nature and present accessibility of the kingdom of God an emphasis that, in view of the postponed hopes of Jewish apocalypticism, is very significanin view of the postponed hopes of Jewish apocalypticism, is very significant.

The one unifying factor that put sense into the strange and varied developments of Jewish apocalypticism was the urgent demand of the Jewish conscience that, one way or another, the cosmic process should not in the end be ethically unsatisfactory.

Even the accent of immediacy is in Jesus» words about the coming Messiah, (Matthew 16:27 - 28) and alike in direct statement and in parable his reported teaching shows the influence of the prevalent Jewish apocalypticism.

To be sure, some students of the New Testament have been so completely commandeered by apocalypticism that they insist on interpreting all references to the kingdom in terms of its categories.

Now, though I am totally convinced that we must try to eradicate messianism and apocalypticism from politics and from social matters, I still think that in some way this temptation of apocalypse will always be with us.

For far from being Johannine, apocalypticism was fairly well read out of the record in the Fourth Gospel.

-- such characteristic teachings of Jesus, even when their statement happens to be set in an eschatological framework, have another source than apocalypticism, and they are not so demonstrably fashioned by it that, without it, we can be sure they would have been very different.

What have the parables of the Good Samaritan and the Prodigal Son, or the idea of love in the thirteenth chapter of First Corinthians to do with apocalypticism?

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.

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.

Granted, Jesus interpreted the apocalypticism of his time in the light of his own unique vision.

Apocalypticism (which had arisen in Judaism rather late in its history) post Exile, was one of the major influences on the new (Christian) cult: None of them were really meant to be read literally.

The fact that there are such passages in the New Testament, drawn from Jewish apocalypticism and attributed to Jesus, does not prove that he said them or that he could have believed this to be an appropriate fate.

He continues the story by examining the period of the second temple in Jewish thought, the rise of apocalypticism and millenarianism, sectarian life in New Testament times, New Testament views of afterlife, pseudepigraphic literature, the Church fathers, the early rabbis, and Muslim views of the afterlife..

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.

Leaving aside whether this amounts to an example of Godwin's Law, anyone who uses the term has, in my opinion, abandoned argument based on reason and evidence, and that's not behaviour we should expect form a President of the Royal Society — though, after May and Rees, apocalypticism seems to be in the ascendancy.