Sentences with phrase «eschatological future»

Whether in an eschatological future or here and now, our conditions of religious fulfillment are significantly constituted by the expectations, relations, images and practices that we bring to them.

Simon «saw» — God revealed it to him in an ecstatic vision — that the Father had taken his prophet into the eschatological future and had appointed him the Son of Man.

Moltmann and Pannenberg, the leading exponents of the theology of hope, make less of social evolution but believe that Christians are summoned to action in society by the promise of an eschatological future.

Instead of abandoning God - talk, however, they renewed it by locating God in the eschatological future.

It postpones self - realization to an eschatological future and thus draws energies away from the present tasks of history.

He has so harshly applied the dialectic of opposites to the contrast between present and future that his eschatological future is made to contrast completely with the present.

As I am using it, theocracy refers to the benevolent reign in the eschatological future when God will be all in all.

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.

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.

What is original in process thought is the equation of the metaphysical with the eschatological future.

The days required before the seed germinates would be its simple historical future, while the time after germination is its eschatological future.

This does not mean that the theologian is physically there in the eschatological future.

Similarly, the eschatological future as a theological category is a time that transcends historical time, but it should not be called supra - historical, since there is evolutionary continuity between the historical and the eschatological futures, just as there is continuity between the seed and the plant.

Furthermore, the eschatological future is not outside the historical but is somehow immanent in the historical, just as the life of the plant is somehow inchoately present in the germinating seed.

In sum, what we have done is to relocate the foundation of theological talk from the other - worldly realm to the eschatological future.

Cutting across the borders of time, Christians are linked with both the past and an eschatological future.

The eschatological future is a relative term.

To explain the meaning of eschatological future, it is helpful to resort to an example.

Indeed Altizer also speaks of the «extention of an eschatological future into the present.

Such a confession plants a particular congregation in a wider history that looks to its Hebrew past as well as to an eschatological future, a history in which Jesus Christ is the center.

If the reality of the body of Christ is not prior to the Church, how could Paul write that in the eschatological future the Lord will «change our lowly body to be like his glorious body» (Philippians 3:21)?

Jenson's thesis that serious Christian theology has to be trinitarian and that its treatment of the trinitarian life of God has to encompass everything else» creation, Church, and the eschatological future» corresponds to a growing consensus among the more thoughtful of contemporary theologians.

Human temporality represents the fullness of time of the infrahuman space - time dimensions; toward it they tended as to their eschatological future or «eternity» in order to be.

This present includes the simple historical future, so that the term «present» is contrasted with the eschatological future.

It means that the Christian Word becomes fully incarnate in the concrete actuality of human flesh, that it is present wherever that which has been becomes anew, or wherever the present seeks fulfillment in a redemptive and eschatological future.

What we are proposing as a more adequate tool for the verification of the reality of God is believing reason, since it reaches the eschatological future where the reality of God can be discovered.

The present setting of this saying is editorial, as are all settings in the tradition, and in this instance the setting is at least as old as Q, since both Matthew and Luke use the saying and its setting in different ways: Matthew to interpret the exorcisms of Jesus as a present manifestation of the eschatological future, «spirit» being «in primitive Christianity, like the «first - fruits» (Rom.

We have to expect the universe to converge in the eschatological future; there has to be a critical threshold of radical transformation in which all the complexifying personal centers of consciousness are unified in an ultimate center of unity, if we are to be faithful to the mechanics and laws of the evolutionary process.

This is the meaning and message of the Passover, and participation in it has the sacramental efficacy of producing rebirth; this is also the meaning of the commemoration of the sacrifice of Christ on Calvary, for by participating in the death of Christ who sums up all of the past, we also participate in his resurrection, which attains the eschatological future.

But through these acts, reason is not able to grasp itself totally and fully, because the ultimate or eschatological future is not attained.

Not exact matches

We must see religion in the context of the people of God as on an exodus in order that we can perceive the eschatological or future orientation of cult and religion.

Hence Jesus» thought centres in a call to the present on the basis of the eschatological event of the near future.

Given our work - oriented suffering, unrest, and joyless play, and given the eschatological visions both of God's playfulness and of our future as «players,» it follows that we are to usher in God's future by living now «spontaneously, unselfishly, as if playing.»

It suggested a certain open - endedness that seemed to undergird human freedom of response to the divine initiative by pushing the fullness of God's being ahead to our ultimate future, in the definitive arrival of the eschatological basileia tou theou.

Thus, God as source of past time is he who was, of present time as he who is, and of future or eschatological time as he who is to come.

Only by a continual process of negating its own past expressions can the Word be a forward - moving process, and only by a process of reversing the totality of history can the Word be an eschatological Word breaking from the future into the present.

While an eschatological movement of the Word must necessarily negate the past moments of its own expression, it does so not to negate the reality of history itself, but rather to annul a past which forecloses the possibility of a realization of its own future.

If Christianity be rightly understood and if Christians understand themselves correctly, things are exactly the opposite of what most Christians and non-Christians imagine: hope in the absolute future of God who is himself the eschatological salvation does not justify a fossilized conservatism which anxiously prefers the safe present to an unknown future; it is not a tranquillizing «opium for the people» in present sorrow; it is, on the contrary, the authoritative call to an ever - renewed, confident exodus from the present into the future, even in this world.

Otto's great study of the eschatological proclamation of Jesus discovers the fundamental and distinctive motif of Jesus» message to lie in its announcement of the «dawning» of the Kingdom of God, a dawning that is itself a forward - moving process, a process whereby a future and transcendent Kingdom penetrates from the future into the present, from its place in the Beyond into this world, and is operative here as an inbreaking realm of salvation.

Hence in the practical risk of the unforeseen inner - worldly future man realizes his eschatological hope by looking away from himself to the absolute which is not in his power.

Human temporality therefore tries to divine what the future may bring; it takes the whole of itself (past, present and its future) and puts its whole destiny in an Absolute (ideology, deity, even the self) in the hope and belief that it may be reborn to a new space - time dimension, the eschatological, and thus possess the fullness of time.

If that trust is articulated in the properly eschatological terms of Christian self - understanding, then a confident hope for a future full recognition of that God, a hope for a vision of the whole beyond present ambiguity and brokenness, is disclosed in the proleptic manifestation called Jesus Christ.

The eschatological character of the symbol indicates that the future is indeed open and that we are continually presented with possibilities for decision and actualization.

It is a principle to be realized in the future, what theologians call an eschatological principle.

There are also eschatological beliefs about the future of society and the final destiny of the human race.

Secondly, because the notion of proposition is tense with contrast between past and future, it can carry a lot of eschatological freight.

The eschatological elements of the salvation history theme have implied that the fullness of life lies only in the future; consequently, American churches have often responded to human suffering in the present by pointing the sufferer to God's future.

Human future both historical and eschatological is a valid theological category and so is the idea of historical development.

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.

In verse 24 we pass from present to future, and we catch a glimpse of the eschatological hope of the church.