Sentences with phrase «eschatological preaching»

There is still another way out; the explanation has been given that the eschatological preaching does not come from Jesus.

Thus it is easy to understand why many scholars have ignored or changed the meaning of the eschatological preaching of the coming Kingdom.

An intrinsic connection of eschatological preaching and moral demand would evidently exist only if the coming Kingdom is so conceived that it becomes clear without further explanation that there can be no other condition except the one, radical obedience.

Deeply indebted to the work of Albert Schweitzer from the turn of the twentieth century, he has cogently argued time and again for the historicity of the eschatological preaching of Jesus and the significance of the Passion.

Not exact matches

Through the word of preaching the cross and the resurrection are made present: the eschatological «now» is here, and the promise of Isa.

Further, the coming of the Gentiles does not mean that they join the actual historical community as a result of the preaching; it is rather a miraculous eschatological event.

First, it must again be stressed that the eschatological message of Jesus, the preaching of the coming of the Kingdom and of the call to repentance, can be understood only when one considers the conception of man which in the last analysis underlies it, and when one remembers that it can have meaning only for him who is ready to question the habitual human self - interpretation and to measure it by this opposed interpretation of human existence.

Like the word itself and the apostle who proclaims it, so the Church where the preaching of the word is continued and where the believers or «saints» (i.e., those who have been transferred to eschatological existence) are gathered is part of the eschatological event.

But in answering this question, in accepting the word of preaching as the word of God and the death and resurrection of Christ as the eschatological event, we are given an opportunity of understanding ourselves.

The task of the Christian church is to preach Christ and all that pertains to God's eschatological message of salvation that comes solely through Christ.

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.

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.

Since, as well as before my change, my theological thinking centers and has centered in its emphasis upon the majesty of God, the eschatological character of the whole Christian message, and the preaching of the gospel in its purity as the sole task of the Christian church.

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.

What has appeared to me precisely as most interesting in the Christology of Moltmann is his effort to resituate the central preaching of the Resurrection in an eschatological perspective.

For my part I have been very much taken with — I should say, won over by — the eschatological interpretation that Jurgen Moltmann gives to the Christian kerygma in his work The Theology of Hope.1 As we know, Johannes Weiss and Albert Schweitzer are at the origin of the reinterpretation of the whole of the New Testament, starting with the preaching of the Kingdom of God and of the last things and breaking with the moralizing Christ of the liberal exegetes.

It is clear, then, that we have here, as in the preaching which we found to lie behind the Pauline epistles, a proclamation of the death and resurrection of Jesus Christ, in an eschatological setting from which those facts derive their saving significance.

Because Christ crucified and risen encounters us only in the word of preaching, therefore faith in this word is «the only real Easter faith», just as this word itself is «part of the eschatological event».

It is, however, in the Fourth Gospel that we return to the main line of development which runs through Mark from the original apostolic Preaching; though here the eschatological framework has been transformed into something widely different.

The death of Christ, therefore, which irs the primitive preaching was the crisis of the eschatological process, is here His passage into the eternal order (ix.

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?

It was, in fact, first used by Bultmann, who, in discussing the parables, reached the conclusion: «We can only count on possessing a genuine similitude of Jesus where, on the one hand, expression is given to the contrast between Jewish morality and piety and the distinctive eschatological temper which characterized the preaching of Jesus; and where on the other hand we find no specifically Christian features.

These two aspects of the term correspond respectively to the contemporary historical reconstruction of primitive Christianity and to the normative centre of contemporary theology, so that the term kerygma comes to represent the unifying element in the contemporary situation: historically speaking, the central content of primitive Christian preaching was God's eschatological action centring in the saving event of cross and resurrection.

This leads us to see how truly the eschatological message and the preaching of the will of God are to be comprehended as a unity.

Yet if it were true, the meaning of the eschatological message would still be fundamentally the same, and the question would still remain whether and how this message and the preaching of the will of God were combined into a unity in the early church.

It is then natural that other scholars have thought just the opposite, that he was only an eschatological prophet, and either that his preaching of the will of God is to be understood only in the light of the eschatology, or that it does not come from him at all but was ascribed to him by the church.

We need only remember that eschatological expectation in itself is not necessarily associated with the call to repentance and with the preaching of the will of God.

Both the rank and file of Christians at Pentecost and Peter, the apostle, illustrate the eschatological gift of the Spirit as the plain - language preaching that Joel had foretold.

The experienced nearness of God's reigning power justifies Jesus» anticipatory actions: his table - fellowship with the lost sheep of Israel looking forward to the messianic banquet; the gift of God's forgiveness, reserved for messianic times (Mark 2:5); his preaching of a new, eschatological Torah designed for this new coming age.

As the Church, we believe we live at the edge of the eschatological horizon, meaning we are a people who live in a tension between what we preach and the broken world around us.

Therefore, Communion, with its eschatological announcement and pre-enactment, is a reminder to the church that we have a particular vantage point as we look at the entire context of our preaching and our life.

Vermes examines the nature, style and content of Jesus» preaching, discusses the idea of God as King and Father in relation to Jesus» «eschatological enthusiasm» and portrays «Jesus the Religious Man» before reaching the epilogue «intended to bring into sharp relief the difference between this religion and historic, ecclesiastical Christianity.»