Sentences with phrase «eschatological form»

Of course, dialectical faith, whether in its Eastern or its Western, its mystical or its eschatological form, negates history.

When the idiom of resurrection came to be used in an eschatological form to express man's ultimate hope, there was no one clear and unmistakable interpretation of it.

The resurrection idiom in its eschatological form was a lively element in Jewish thought, and an essential pre-requisite for the rise of the Easter proclamation.

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.

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

Not exact matches

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

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.

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

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

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.

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.

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.

Satan must become totally and comprehensively present in his apocalyptic form as the lifeless residue of the self - negation of God before the atonement will have become wholly actualized in history; and then, the radical apocalyptic seer assures us, Satan must undergo a final metamorphosis into an eschatological epiphany of Christ.

At no point in this process does the incarnate Word or Spirit assume a final and definitive form, just as God himself can never be wholly or simply identified with any given revelatory event or epiphany, if only because the divine process undergoes a continual metamorphosis, ever moving more deeply and more fully toward an eschatological consummation.

The best and most important evidence for the currency of the eschatological Kingdom of God expectation at the time of Jesus and its lack of definite form is the Kaddish prayer of the ancient synagogue.

there could be no particular form or content necessarily implied by a proclamation such as «the Kingdom of God is at hand»; each hearer would supply his own, and would be up to the proclaimer to make clear in what terms he conceived of the eschatological activity of God as king, we shall see, is what Jesus did.

When we say, then, that Jesus proclaimed the eschatological Kingdom of God, we mean that he proclaimed the final and decisive activity of God in visiting and redeeming his people; no particular form of this activity is necessarily implied and no particular accompanying phenomena must necessarily be present.

So Mister Jeffress thinks that the eschatological prediction of doomsday on May 21 is more damaging to Christianity than the prediction of «rapture» preached by Southern Baptists which will teleport born again Christians to heaven while God brings all forms of natural disasters, disease, suffering, and evil upon the rest of mankind.

Baseball is also spatially eschatological or infinite: in theory, a baseball field could extend forever — as center field in New York's old Polo Grounds seemed to do, except when patrolled by a higher spirit in human form who made space (and Vic Wertz's home run in the 1954 World Series) disappear: Willie Mays.

In the last lecture we traced one line of development from the original apostolic Preaching; that, namely, which starting from the eschatological valuation of facts of the past — the life, death, and resurrection of Jesus Christ — resulted in the production of that distinctively Christian form of literature known as Gospels.

At no point in this process does the incarnate Word or Spirit assume a final and definitive form, just as God himself can never be wholly or simply identified with any given revelatory event or epiphany, if only because the divine process undergoes a continual metamorphosis, ever moving more deeply and fully toward an eschatological consummation.17

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.

That would be tantamount to saying that the Sattlemer Rebbe and his followers, who deny any form of historical realization of eschatological expectations, represent Judaism as a whole.

On the other hand, the New Testament witness to fulfillment is rooted precisely in the eschatological vision and in the belief that the future of the Lord, albeit in a hidden and fragmentary way, is present in our midst in the form of signs, first fruits, foretaste and so on.

Niebuhr said that the eschatological grace beyond man (telos) forms a transhistorical counterpoint to the paradox of grace in history.

It was possible for the Easter message to be expressed in the idiom of resurrection because the latter formed part of the eschatological hope already widely held by Jews at the time of Jesus, and shared, it appears, by both Jesus and his disciples.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.

Nevertheless, like the sacraments (which would otherwise become bare symbols), the kerygma necessarily assumes the form of tradition, for it is more than a summary of general truths, and is itself part of the eschatological event.

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

The characteristic form of this tradition is that of a two - part pronouncement with the same verb in each part, in the first part referring to the activity of man and in the second to the eschatological activity of God.

But if Hauerwas» political theology is the true political theology of Christianity, then Christianity is a form of eschatological madness.

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.

For Bultmann the Christ event is something that must happen ever anew; the past forms of faith can not give us spiritual sustenance or lead us to an eschatological mode of existence.

The spiritualizing of the eschatological hope had its Pauline as well as its Johannine form.

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.

Over against various forms of evolutionary optimism, he states that «Our hope lies not in an encouragement to make more of the potentialities of present process, but in a call to participate in Christ in that eschatological transformation constituting the new creation, which is to grow from the seminal event of his resurrection.»

What John has done is to ignore the cruder forms of picture - thinking about the future that we found in the synoptics: the true eschatological event is the glorification of Christ in the resurrection.

Gnosticism is a world - opposing form of faith in quest of a salvation that can be reached not by an eschatological reversal of the world or by a mystical dissolution and transformation of the world but only by the most radical kind of world - negation.

Many of the eschatological motifs which flourished in later apocalypses are to be found in embryonic form in Isaiah 24 - 27 a passage sometimes referred to as «the Little Apocalypse».

All accept the hypothesis that there existed in ancient Judaism the conception of the Son of man as a pre-existent heavenly being whose coming as judge would be a feature of the eschatological drama, which we discussed and, in this definite form, rejected above.

That such a tradition as Käsemann describes existed in the early Church is clear enough, and that these sayings are at home in it is shown both by their form, the two - part sentence with the same verb in each referring to present action and eschatological judgement respectively, and by the fact that a Christian prophet makes use of one of them in Rev. 3.5 b («I will confess his name before my Father and before his angels»).