Sentences with phrase «eschatological end»

For Teilhard, the whole of reality is continuously evolving toward its final destiny, a cosmic «Omega point» that includes the dynamic participation of a God who is anything but static or fully complete already in Godself.83 God is Omega, the eschatological end of history and of all of creation.84 [185]

On the contrary, it sharpened the tension between belief in the age which was to come — the eschatological end of all things — and the new age which has already been inaugurated for believers in the resurrection.

But it was Augustine who first elaborated them carefully and, just as important, who first applied the Christian symbols of the cosmic drama — creation, fall, incarnation, ecclesia and eschatological end — to the structure and meaning of history, particularly of the history of the rise and fall of empires.

Like its analogue in the prophetic faith of the Old Testament, it must be grounded in an eschatological End, and it can be consummated in that future End only by moving through a rebirth or renewal of all that existence which has been.

Quite naturally Christian theology has turned aside from the problem of the meaning of such a movement of repetition, just as it has refused the task of thinking through to its own ground in an eschatological End.

The opposites can not be simply annulled or negated, for then there would be neither a forward movement nor an eschatological End.

An eschatological end can only follow a primordial beginning, but that beginning is not creation, it is fall.

Not exact matches

The gospel was first of all an oral gospel and was essentially an eschatological proclamation about the nature of the end of the world, spoken in Aramaic and later written in Greek.

By following, in large measure, the original theological method of Barth, Bultmann maintains that the most authentic meaning of the primitive Christian eschatological expectation refers not to a cosmic end of the world but rather to a Krisis in human existence.

It is that eschatological deliverance which ends everything earthly.

We are saved by faith and baptism into God's holy eschatological community that will be vindicated at the End as those who have fulfilled Torah to the glory of God.

I find no «clear» single eschatological narrative in scripture that supports the end time fantasies about some supposed Lord Antichrist sitting in the (non existent) temple in Jerusalem circa 21st Century.

One of the dominant eschatological views within evangelicalism is premillenial dispensationalism, a system that carves out a significant role for an earthly Jewish state in the events at the end of days.

But Paul would disagree and would say «In order to be be saved you must be in Jesus the Messiah (by baptism and faith) and be part of His eschatological and holy community the church which will be vindicated at the End».

Raising Abel: The Recovery of the Eschatological Imagination By James Alison Crossroad, 203 pages, $ 19.95 Drawing on the now familiar Girardian themes of the necessity of sacrifice and Jesus as the end of sacrifice, Alison makes clear the «eschatological difference» these themes can make in our understandinEschatological Imagination By James Alison Crossroad, 203 pages, $ 19.95 Drawing on the now familiar Girardian themes of the necessity of sacrifice and Jesus as the end of sacrifice, Alison makes clear the «eschatological difference» these themes can make in our understandineschatological difference» these themes can make in our understanding of creation.

In the eschatological Christian community, the sense that the structures of communal and individual existence which had governed the past were now already at an end may well have relaxed the guard of consciousness against the powers of the unconscious.

The ending of tyranny in the world is an eschatological hope, not a political policy, and one wishes the president's language would reflect that fact of life.

We, too, are living at the end of the story; we — as were the apostles — are engaged in the second, christotelic reading by virtue of our eschatological moment, the last days, the inauguration of the eschaton.

The Kingdom (or Reign) of God, Jesus» «comprehensive term for the blessing of salvation,» is an eschatological concept which shows that Jesus stands in the historical context of Jewish expectations about the end of the world and God's new future» 7 yet his teaching also contrasts with that context.

The ancient myth of the end - time, by virtue of its cosmic character, was much broader in its outlook than the eschatological concerns of many later Christians.

29 The New Testament eschatological symbols speak of this end as telos.

Yet some of the very theologians who are most insistent about this still hold that eschatological myths include a reference to «the final state of history» or «the chronological moment of the end,» with which, presumably, scientific theories about the future development of the universe are also somehow concerned.5

Augustine's «solution to the still extant question of the End of Time is the most intellectually responsible for an eschatological believer: no one can know when; it could happen at any time,» but this sobriety leads him and those he influenced to «read the Apocalypse - driven past» through the distorting lens of their own more conservative theology.

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 career of Jesus was the beginning of a mighty eschatological event with which history was rapidly coming to an end.

The statue is broken to bits by a stone, not cut by human hands; the eschatological kingdom of God brings to an end the succession of earthly kingdoms (Daniel 2).

In the preceding chapters it was insisted that Jesus had an eschatological outlook, though not so otherworldly and nonethical an outlook as some premillenarians, adventists, and contemporary dialectical theologians have ascribed to him, and that he probably anticipated an end of the existing regime in the not distant future.

For the eschatological hope was not a hope only; the return of Jesus as Inaugurator of the age to come would be but the culmination of an event which had already begun and was now far advanced, the eschatological event with which history was ending.

As with the evangelical counsels of poverty, chastity and obedience, virginity is a radical orientation towards Christ, living the Gospel in the here and now, which is thereby an efficacious sign in the present of that final salvation which will be fully realised in the eschatological Kingdom at the end of time.

(2) For most of this century it was assumed by scholars that Jesus» references to the Kingdom of God referred to a future eschatological event: an imminent end to the world as we know it.

Eschatological visions (such as Altizer's) are challenged by the question of the meaning of basic beliefs such as non-contingent times of triumph, which seems to require the end of cosmic process.

Just as Jesus» life and teaching are the model or paradigm of the new age, and the resurrection its seal, every moment in history which partakes of the new age — that is, of the overthrowing of death and the power of death — is an eschatological event which ends the old world and inaugurates a new one.

Only toward the end of the book does Schweitzer give a full and direct statement of his own eschatological position.

The idea of prospective salvation is the notion of an eschatological moment at the end of time when everyone will be given the opportunity of a saving encounter with Christ.

In the end, my biggest problem with the book — and the particular Christian eschatological vision that underlies it — is that Hauerwas never tries to imagine what real life would look like if we adopted his ethic.

In Wright's interpretation, which owes much to the realized eschatological views of C. H. Dodd and G. B. Caird, Jesus did not proclaim the imminent end of the world, if by «world» one means the space - time continuum.

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.

Luke modifies some of the eschatological material derived from Mark; he agrees that the end will come, but Christians must not follow those who say, «The time has drawn near» (21:8).

The eschatological message is taken one - sidedly to mean the prediction of the dramatic events of the end of the age, the prediction of the destruction of the world.

All this is expressly denied in the eschatological message of Jesus; he knows no ends for our conduct, only God's purpose; no human future, only God's future.

In any case, the appearance of Elijah and Moses in our text is thought to point to Jesus as God's eschatological prophet who also would be assumed into heaven and then would return at the end of time.

This way of life is in practice always subject to the imperative, because the eschatological judgment still lies in the future, and the present age is not yet at an end.

What the Old and New Testaments together seem to say is that on their understanding of God the character of the primordial and the eschatological must be the same; there must always have been in God from the beginning that which is needed for him to be Savior in the end.

For those suddenly awakened to the imminence of the end of the twentieth century, this is an «eschatological» time.

It is now acknowledged that much of the New Testament was written within a context of apocalyptic or eschatological thought, in which the early Christian movement looked towards the imminent end (eschaton) of the present age and the breaking in of the new age (the Kingdom of God).

Wells, himself a PWA, says we now live with the end in sight, a state, he calls «eschatological living.»

This eschatological optimism contrasts sharply with the pessimism of the best realistic show on television today: The Sopranos, which is ending its six - season run on HBO this spring.

7.13 in connection with eschatological expectation does not end with the apocalyptic literature, but continues into the talmudic and midrashic tradition, where it is also used in connection with the Messiah.

It's not the end of the world... Included is work from artists Ricky Allman, Martin Barrett, Gordon Cheung, Etienne Clément, Jake & Dinos Chapman, David Faithfull, Damien Hirst, Konstantin Kalinovich, Kris Kuksi, Lori Nix and Andy Warhol that explore ideas «bout the end of the world, apocalypse, finality, the death of thought, or related eschatological concerns.»