Sentences with phrase «eschatological faith»

Let theology rejoice that faith is once again a «scandal,» and not simply a moral scandal, an offense to man's pride and righteousness, but, far more deeply, an ontological scandal; for eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

From another, we might rather say that dialectical theology refuses to be truly dialectical, it refuses both radical transcendence (biblical or eschatological faith) and radical immanence (contemporary Existenz), and thus is forced to reach a non-dialectical synthesis between a partial transcendence (Tillich's Unconditioned and Bultmann's Word of faith) and a partial immanence (an Existenz whose Angst can only be answered by «faith»).

On the basis of this similarity, Newbigin treats science and religion as identical in form, so much so that we may, he argues, speak of the purpose in machines and the purpose in eschatological faith as ultimately the same.

I also believe that to the extent that we remain bound to that symbol we will be closed to the fullness of eschatological faith.

Nor do such symbols play a peripheral role in eschatological faith; they are rather at its center, even if that center was lost in the established form of the Christian tradition and in its nondialectical theologies.

May we say that old and new are truly opposite in eschatological faith, and that it is only on the basis or ground of this total opposition that an eschatological fulfillment can occur?

I believe the church can give form to these vague yearnings out of the treasures of its own eschatological faith.

But thereby we have been given a new way into the «forward» way of eschatological faith.

Yet such a formulation does violence both to an eschatological faith's engagement with the world and to the New Testament and Christian meaning of Incarnation.

If so, it would seem to follow that an eschatological faith must seek to abolish the opposites either by collapsing the profane into the sacred or by annihilating the form and movement of the profane.

Eschatological faith is the expression of an immediate participation in the «Kingdom of God» — an apocalyptic symbol that was never assimilated by Christian theology.

An eschatological faith knows that grace is all, that the Word appears in a new world, a new totality drawing all history into union with the Word.

He contends that his view is «non-Gnostic because a truly modern dialectical form of faith would meet the actual historical destiny of contemporary man while yet transforming his unique Existenz into the purity of eschatological faith.

Historically, eschatological faith was born in the reform prophetic movement of the Old Testament prophets, at a time when the world of ancient Israel was crumbling.

So it is that eschatological faith became existential intensity, and thus was established the existential school of Protestant dialectical theology.

Through Nietzsche's vision of Eternal Recurrence we can sense the ecstatic liberation occasioned by the collapse of the transcendence of Being, by the death of God — and we may witness a similar ecstasy in Rilke and Proust; and, from Nietzsche's portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the contemporary believer from the inescapable reality of history.

For eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

Again, both attempt to translate the biblical form of eschatological faith into a modern form of existential intensity.

Therefore the dissolution of the «being» of the world has made possible the renewal of the stance of eschatological faith; for an ultimate and final No - saying to the world can dialectically pass into the Yes - saying of eschatological faith.

At the same time it gives ultimate reality to the very moment in which eschatological faith is realized.

In Oriental Mysticism, Altizer describes faith as the «will to nothingness pronounced holy,» 33 and in «Theology and the Death of God,» he states that «eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

Eschatological faith is directed against any cosmological or metaphysical view that would attempt to resolve the paradox or scandal of faith.

May the Christian greet our Existenz as a paradoxical way through which he may pass to eschatological faith?

Non-Gnostic because a truly modern dialectical form of faith would meet the actual historical destiny of contemporary man while yet transforming his unique Existenz into the purity of eschatological faith.

But, theologically, the world which modern man knows as «chaos» or «nothingness» is homologous with the world that eschatological faith knows as «old aeon» or «old creation» — both worlds are stripped of every fragment of positive meaning and value.

To eschatological faiths such as Judaism and Christianity, the triumph of good over evil is an ultimate ideal.

Not exact matches

Life after death is an eschatological hope and can only be held by faith.

Instead, she speaks of sin from the eschatological perspective of God's desiring the full flourishing of all persons, and of women who know themselves to be justified and sanctified in faith.

When the Hellenistic Church once again bestowed upon the world the biblical name of «creation,» it thereby abandoned a truly eschatological form of faith.

Bultmann's theology also proceeds out of the two elements of the modern experience of the eclipse of God and the modern «scandal» of the eschatological foundations of the Christian faith.

Does Nietzsche point the way to a form of faith that will be authentically contemporary and eschatological at once?

Following Kierkegaard's existential thesis that truth is «subjectivity,» Barth translated the eschatological symbols of biblical faith into symbols reflecting a crisis in human Existenz.

A truly dialectical image of God (or of the Kingdom of God) will appear only after the most radical negation, just as a genuinely eschatological form of faith can now be reborn only upon the grave of the God who is the symbol of the transcendence of Being.

Again, both take as their starting point the eschatological «scandal» of the Christian faith, which as we have seen is a parallel way of formulating Nietzsche's condemnation of the No - saying of Christianity.

Another and intimately related form of Christianity's new estrangement was posed by the historical discovery of the eschatological «scandal» of New Testament faith.

Here it is clear that Jesus» eschatological message, including his eschatological interpretation of his own conduct, has been continued in christological terms by the Easter faith and the Christian kerygma.

Everything that an autonomous and uniquely individual form of self - hood knows and experiences as reality is here negated, reversed, and transcended; and this fully parallels primitive Christianity's eschatological negation of the world in faith.

Perhaps the eschatological element in biblical faith determines the negative attitude toward what was clearly a force of nature, but also though not so clearly, a force of the spirit.4

Faith in Jesus Christ places all the orders of creation under the spotlight of the eschatological kingdom and rule of God.

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.

Inevitably, the orthodox expressions of Christianity abandoned an eschatological ground, and no doubt the radical Christian's recovery of an apocalyptic faith and vision was in part occasioned by his own estrangement from the dominant and established forms of the Christian tradition.

For the first disciples» faith in the resurrection is itself part and parcel of the eschatological event which is the article of faith.

In other words, the cross is not just an event of the past which can be contemplated, but is the eschatological event in and beyond time, in so far as it (understood in its significance, that is, for faith) is an ever - present reality.

Yet if the Christ of faith is an eschatological Word, he can not be fully present in the dark and hidden crevices of a turbulent present, nor can he be fully at hand in the broken body of a suffering humanity.

Historically, what was emphasized was the triumphalistic aspect of faith, rather than its eschatological or futuristic dimension.

Rather, faith is the intrinsic perfection of evolving reason, its eschatological dimension.

The substance of faith, precisely, is the eschatological hope that eventually the rhythm of darkness and light will give way to an eternal day, when God will be his people's light (Is.

The specifically apocalyptic or eschatological ground of the Christian faith demands that it be a forward - moving process revolving about the absolute negation of the old cosmos of a totally fallen history.

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.

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».