Sentences with phrase «eschatological hope»

So again, how, in a world that entertains no promises, is the church to speak her eschatological hope with any public plausibility?

Although once again it may be argued that the Jewish scene contained all the necessary elements for the rise of this eschatological hope, it can nevertheless be shown that Zoroastrian thought from Persia was a contributing factor, even if it did not actually originate it.

Eminent theologians like Jürgen Moltmann, Johan Baptist Metz, and Eberhard Jüngel, who envisioned eschatological hope as embodied in social and political praxis, were calling on Christians to close their ears to the siren song of immortality - language.

God is the supreme reality and basis for eschatological hope.

If this is the case, then divine freedom, as Young argued, is the basis of eschatological hope and ground for a new vision for humanity.

In its Constitution on the Church (Lumen Gentium), the Second Vatican Council described the church as a sign and instrument of that eschatological hope.

The kingdom itself is the content of the eschatological hope for the transformation of our mortal lives through participation in God's eternal glory by the power of his Spirit in the resurrection of the dead.

And the action of the crucified and risen Lord is limited by the «not yet» of eschatological hope (1 Cor.

Absent that eschatological hope, people embrace an «almost - nihilism,» which is manifestly pseudo-nihilism in its eagerness to construct new gods.

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

Is the Eucharist, then, regarded as the repository of the eschatological hope and the foretaste of its fulfillment?

Christ is «fully baby,» and we bear babies who will be «fully baby» with eschatological hope.

The reference is not primarily to some future event, though it embraces an eschatological hope.

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.

The church seems to believe that the eschatological hope of which Paul speaks in I Thessalonians 4:13 - 18 and in other places will be realized by steeping itself in spiritual exercises that have nothing to do with justice and righteousness in the world.

Live now the eschatological hope, because living as if God were powerfully present precisely enhances the effective power of a very present God.

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.

For all these reasons the language of the current eschatological hope of resurrection was used from near the beginning in order to express the Easter message.

The rabbinic literature of Jesus» time shared the eschatological hope of the coming kingdom which has been outlined.

Yet, for reasons outlined above, the language of the current eschatological hope of resurrection was used from near the beginning in order to express the Easter message.

The language of the eschatological hope of resurrection was used by the followers near the beginnings in order to express the Easter message.

It is not idealism or escapism, nor is it false optimism; rather, it represents a realistic approach to eschatological hope.

This vision of God serves as the basis of eschatological hope.

Religious believers are dismayed by evolution theories because, by locating the origin of all things in the brute indifference of matter, these theories seem to destroy the eschatological hope for that perfection and perpetuity of life beyond the grave in which we are reunited with loved ones and freed from the curses of sin and death.

We too need to ground our political concerns in an eschatological hope.

It faith based on eschatological hope; not explicit proofs.

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.

The Gospel offers us the gift / virtue of an eschatological hope; but that is not all that it bestows on us.

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

An odd twist for some, perhaps, but Paul's logic demands it: If these creatures await God's coming freedom, then they are — in their own way — recipients of the same eschatological hope as humans, and that eschatological hope grants them a certain dignity we must respect.

It is therefore with an eschatological hope that we act, remaining confident of the meaningfulness of our social agenda Writes Smedes:

Luther's teaching on forgiveness, when preached apart from the context of 16th century Catholic emphasis on perfection, can easily lead to a retarded spirituality of sin, claim your forgiveness, sin, claim you forgiveness,... and a retarded spirituality where sanctification becomes an eschatological hope and no more than a legalistic fulfillment of the Law.

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.

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.

This, of course, does not mean precisely that certain permanent structures of his secular world could ever be the permanent objectivation of his eschatological hope.

Now this certainly does not mean that the Christians could cause and help to establish their eschatological hope, which is the kingdom of God and ultimately God himself, by their cultural activities.

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

Moltmann wants to see both creation theology and play itself through a single lens — his eschatological hope.

Or, to put the matter more precisely, Moltmann considers creation, but he redefines it as a backward projection in light of our eschatological hope.

The goal of the Christian life is to be found in the experience of «perfect love,» and the eschatological hope is expressed in similar language.

It seems more an eschatological hope than an inaugurated reality.

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

Professor Jenson asks, «How, in a world that entertains no promises» [a postmodern world], «is the Church to speak her eschatological hope with any public plausibility?»

The meaning of this decision becomes clearer when we consider further how Jesus» message of the Kingdom is related to the Jewish eschatological hopes.

We translate Christian eschatological hopes into Marxist revolutionary ones, or we translate salvation into self - fulfillment.

Not exact matches

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

Or, at least, hope is impossible and absurd if it is an eschatological or apocalyptic hope, and it is precisely Christianity's eschatological ground that most fundamentally distinguishes it from Judaism.

For the spirit of the evangelical counsels, of the Sermon on the Mount, of the cross, the spirit of hope in the risen Christ and an eschatological attitude to life belong to all Christian existence and are binding on all.

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.

First, N.T. Wright, Bishop of Durham, responded (Correspondence, June / July 2008) to Richard John Neuhaus» comments on his new book, Surprised by Hope, which had included a criticism that its «concrete eschatological expectation» of a physical resurrection on a perfected earth was «more suggestive of Joseph Smith than St. Paul»» noting that Mormons were simply taking seriously the relevant passages in the New Testament at the very time that «the Western Protestant church... was eliminating the ancient concrete eschatological expectation.»