Sentences with phrase «eschatological questions»

Religious language, on the other hand, deals with ultimate and eschatological questions.

At this point the eschatological question becomes paramount, and I proceed with the theological conviction that the Christian names of Christ and the Kingdom of God are integrally and necessarily related to each other.

We turn again to Whitehead for whom also the eschatological question was the central existential or religious one.

As far as it goes her position is the same as that of process theology, but it does not seem to wrestle with the eschatological question of ultimate meaning.

In such a situation the eschatological question, «What is the world coming to?»

is the ultimate, eschatological question.

Not exact matches

Consequently he concerns himself with the historical question sufficiently seriously to trace, in one instance, the term «Son of Man» in the Gospels, the continuity between Jesus» message and the Church's witness: although Jesus may never have called himself Son of Man, he did say that acquittal by the Son of Man in the eschatological judgement was dependent upon one's present relation to himself (Mark 8.38 par.).

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

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.

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.

There are other eschatological similes in the recorded teaching of Jesus (J. Jeremias, Parables of Jesus [rev. ed., 1963], pp. 115 - 24, discusses the many such similes that are found in the tradition without going particularly into the question of their authenticity.)

The saying is, in fact, one of the very few sayings in the tradition, the authenticity of which has not been seriously questioned in more than half a century of intensive discussion of Jesus» eschatological teaching.

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.

These problems all come to focus in the question as to whether Jesus» view of the Kingdom was primarily eschatological or ethical and spiritual.

Thus there can be no question of a fully eschatological coincidentia being known as a recollection or an epiphany of a primordial Beginning.

It does not settle the question of what happens to individual occasions or persons beyond their moment of occurrence, but it sets a different context for this eschatological discussion.

This ultimately can only evade the questions of justice and theodicy that the eschatological vision (however inadequately) answered.

Anyway, despite all the confusion about pre-millenialism, a-millenialism, post-millenialism, the recent invention of the rapture, Paul's confusing statement about «we who remain», the entire book of Revelation not appearing to be written by John because of the Greek used, and the odd way in which eschatological views seem to change in the New Testament Pauline letters, and the bizarrely easy way people like Thessalonians became convinced Christ had already returned in their time, and all the other confusing things about New Testament prophecy — the truth is that it is all trustworthy and you should not question this.

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.

; rather, the question is, how does the presence of a taser, or my desire / need to carry one, factor into the eschatological witness I am required to provide for the peaceable kingdom?

Augustine's «solution to the still extant question of the End of Time is the most intellectually responsible for an eschatological believer: no one can know when; it could happen at any time,» but this sobriety leads him and those he influenced to «read the Apocalypse - driven past» through the distorting lens of their own more conservative theology.

The Christological question, which was originally a question about the eschatological and soteriological significance of an event, has become a question about the metaphysical nature of a person.

Eschatological visions (such as Altizer's) are challenged by the question of the meaning of basic beliefs such as non-contingent times of triumph, which seems to require the end of cosmic process.

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.

Is it conceivable that he who as eschatological prophet proclaims the coming of the Kingdom and drives out demons, at the same time as a rabbi teaches his disciples and enters into disputes about questions of the Law which were important at that time?

In that case the question remains why the events of the cross and resurrection were necessary for such an eschatological attitude.

The only question is whether this understanding is necessarily bound up with the cosmic eschatology in which the New Testament places it — with the exception of the Fourth Gospel, where the cosmic eschatology has already become picture language, and where the eschatological event is seen in the coming of Jesus as the Word, the Word of God which is continually represented in the word of proclamation.