Sentences with phrase «as eschatological»

It is the distinction between the one who proclaimed the Kingdom of God as the imminently expected eschatological act of God and the one who is proclaimed as eschatological act of God.

(c) The emphasis upon the fact that in the message of Jesus this eschatological act of God is still future, albeit imminent and even now beginning to break in, whereas in the kerygma of the early Church it is already past, although available ever anew as God manifests himself as eschatological event in the kerygma.

The saving event necessarily combines the «thatness» of Jesus and his cross and the presence of Christ as eschatological event for me in the proclamation.

He himself stresses the facts that the Jesus of history is not kerygmatic and that his book Jesus and the Word is not kerygma, because the essential aspect of the kerygma is that Christ is present in it as eschatological event, and Christ is not so present in existentialist historiographical studies of the historical Jesus.

Finally, and quite distinct from this latter, we have «faith - knowledge» of him; we encounter him as the eschatological phenomenon in the proclamation.

It does appear, however, that in this passage we can discern a thin line, however tenuous, which links the Canaanite Baal myth of the «dying - and - rising god» with the rise of resurrection as an eschatological symbol, soon destined to develop rapidly in Jewish thought.

Later in the century what was known as the eschatological interpretation of Jesus developed.

If the revelation of God becomes effective only on specific occasions in the «now» of Being (as an eschatological event), and if existentialist analysis points us to the temporality in which we have to exist, an aspect of Being is thereby exposed which faith, but only with, understands as the relatedness of man to God.

But the way for this demythologizing was already paved in the primitive Church with its understanding of itself as the eschatological community, the congregation of the saints.

John 6: 42), and the destiny of that figure — i.e. a human being and his fate, with a recognizable place in world history, and therefore exposed to the objective observation of the historian and intelligible within their context in world history — are not thus apprehended and understood as what they really are, namely, as the act of God, as the eschatological event.

To define the church as eschatological Israel and not merely as observant Israel, Luke transformed Pentecost, the Jewish festival to commemorate the giving of the Law, into a commemoration of the giving of the Spirit.

Is it conceivable that he who as eschatological prophet proclaims the coming of the Kingdom and drives out demons, at the same time as a rabbi teaches his disciples and enters into disputes about questions of the Law which were important at that time?

When Luke argued for the true Israel as the eschatological community of the Spirit, he declared in effect that discipleship was a preliminary and incomplete expression of faith.

Baptism was experienced as an eschatological act, «eschatology put into practice», as it were.

Early Palestinian Christian tradition understood baptism as an eschatological reality binding believers to the eschatological person of the Messiah, conveying them into the end - time reality of the Kingdom, bestowing on them the eschatological gift of the Holy Spirit and the forgiveness of sin, and incorporating them into the company of those redeemed by the Christ.

Jesus» connection to the historical crisis of his time was obscured throughout much of this century by the portrait of him as the eschatological prophet.

For the most part, however, the undermining goes unnoticed; the portrait of Jesus as eschatological prophet remains, despite the disappearance of its foundation.

Man must build his existence upon that which is beyond his control and available only as God's gift (ubi et quando visum est deo), upon a world which is transcendent by being basically future, and present only as the eschatological miracle, the gift of transcendence.

The ambiguity of his origin corresponds to the two generations of the third division of the genealogy, which he simultaneously fills, as well as the eschatological tension between the two numerical schemes of verse 17 that serve as the framework of his table of ancestry.

; but it is also not difficult to show that he does not think of him only as an eschatological Messiah (he can say, «I live, and yet not I, but Christ liveth in me» [Gal.

Is the preacher, then, to move away from historical considerations in search of the immediacy Bultmann has found in regarding the preaching event itself as the eschatological occurrence, the end - time for the man who hears Christ address him in the sermon with the threat of death or the promise of life?

The designation appears as an eschatological title in Judaism and in words of the Lord.

This can also be expressed in another way: the cross is to be regarded as the eschatological event; that is to say, it is not an event of the past to be looked back upon, but the eschatological event in and beyond time, for as far as its meaning — that is, its meaning for faith — is concerned, it is an ever - present reality.

To understand Jesus as the eschatological phenomenon (that is, as the Savior through whom God delivers the world by passing judgment on it and granting the future as a gift to those who believe on him), all that is necessary is to proclaim that he has come, and that is what St. John does so clearly.

Next, with regard to the very important role of the concept of «the future» in Dr. Altizer's thought, I find a very considerable ambiguity here, as to whether the future as eschatological future is grasped as vision or as analysis of actual existence in faith.

As any eschatological (yep, that's a big word for studying future things!)

Even the resurrection of Christ proclaimed in the Easter faith had this future element in it as a necessary ingredient (scholars refer to this as the eschatological character of the resurrection) and it was partly due to the loss of this element that the Easter «event» came to be misunderstood.

In the context of a universe in process, the option I am suggesting is not a return to traditional metaphysics but a historicizing of it by seeing it as the eschatological dimension of the universe.

The second clause, «The Kingdom of God has drawn near,» is expanded in the account of the ministry and death of Jesus, His resurrection and exaltation, all conceived as an eschatological process.

They are all so impregnated with belief in Jesus as Messiah, and as eschatological and pre-existent Son of Man, that it seems probable that these beliefs arose early in the pre-New Testament period.

He finds the religious portrayals of Jesus as an exorcist (Graham Twelftree), a Jewish peasant cynic (John Dominic Crossan), a prophet of social change (Gerd Thiessen), as a Gnostic teacher (Elaine Pagels), or as an eschatological prophet (E.P. Sanders) as exasperating to the befuddled layperson.

They are an impressive statement of the conviction that in the life and death of Jesus the whole counsel of God is fulfilled, as the eschatological valuation of these facts had implied from the beginning.

The association of feasts with significant moments in life finds its ultimate use as an eschatological symbol of celebration and renewal.

For Dodd's approach to succeed, it would be necessary to show that the inclusion of details from Jesus» life is not part of the adiaphora, i.e. not just one means among others of emphasizing the incarnation, but rather that it is indispensable for conveying the existential meaning of the kerygma, i.e. is constitutive of the kerygma as eschatological event.

It arises directly out of the primitive Christian valuation of the facts of history and experience as eschatological facts, that is, as the ultimate manifestation in time of the eternal counsel of God.

Wherever the Spirit of Christ, which as the eschatological gift anticipates God's new creation in history, is present in its ecclesially constitutive activity, there is the church.

Clearly, the text calls for faith in Jesus as the eschatological judge; the question is whether it actually demands a formalization of the faith - response in a specific conceptualization of Jesus» status — one of a doctrinal character that demands assent.

The situation in the early church was not that the event was regarded as the eschatological event, because Jesus was believed to be the Christ but rather that Jesus was called Christ because he had been the decisive center of what was empirically realized to be the eschatological event.

While the appearance of Jesus as eschatological judge and the reference of all deeds of mercy to Jesus imply the exclusiveness of Jesus» role, the truth - judgment regarding this exclusivity runs counter to the metaphysical lure that grounds the confession itself by providing a universal sanction for Jesus» decisions.

In the former passage, a surrogate of the love - commandment functions as the eschatological criterion of salvation; at 11:25 - 30 the human insensitivity of the pharisaic attitude is implicitly contrasted with the «easy yoke.»

«51 Since a world, in which God reveals Godself as an eschatological event, is of almost apocalyptic nature, no one can claim to know any given rule or any world - law that God has to follow.

But none of these ideas are essential to the nature of the expectation as an eschatological expectation; what is essential to that is the idea of a last, decisive, all - transforming act of God on behalf of his people.

How do we come to believe in the cross as the cross of Christ and as the eschatological event par excellence?

But in answering this question, in accepting the word of preaching as the word of God and the death and resurrection of Christ as the eschatological event, we are given an opportunity of understanding ourselves.

The Kingdom of God as eschatological deliverance is diametrically opposed to all relative values — provided that the idea of eschatology is wholly and radically understood; and such an understanding must now be sought.

Insofar as an eschatological epiphany of Christ can occur only in conjunction with a realization in total experience of the kenotic process of self - negation, we should expect that epiphany to occur in the heart of darkness, for only the universal triumph of the Antichrist can provide an arena for the total manifestation of Christ.

The resolution of such important questions of truth is not unimportant; but for now, the anticipation of such resolution qualifies as an eschatological hope.

Freud's notion of religion, which presents religion as a way of attaining the archaic memory of the race, seems to contradict our presentation of religion here, following Teilhard, as eschatological in orientation.

Not exact matches

He lists Tillich as his greatest influence, but his own synthesis borrowed most heavily from Pannenberg's eschatological theology of hope.

The eschatological «location» of heaven does not allow us to identify where Jesus «is going on any map of ours,» although this «location,» as Farrow explains, remains integrally related to the times and places of this - worldly existence.