Sentences with phrase «eschatological reality»

Early Palestinian Christian tradition understood baptism as an eschatological reality binding believers to the eschatological person of the Messiah, conveying them into the end - time reality of the Kingdom, bestowing on them the eschatological gift of the Holy Spirit and the forgiveness of sin, and incorporating them into the company of those redeemed by the Christ.

The eschatological reality becomes congruent with and partially confirmed in a man's life experience when absolute limits, boundaries, inescapable facts confront him in the realization of his personal, social, and national experience.

Theological schools might be teaching students how to put on Christ, how to adjust to this new eschatological reality, this new creation, the reign of God that they neither create nor have the power to withhold from one another.

(6) Finally, in a liberation perspective, salvation history and world history are so linked that theology critiques the present but also strives to anticipate eschatological reality within history.

Not exact matches

It seems more an eschatological hope than an inaugurated reality.

Paul thought of ultimate reality in transcendental and eschatological terms.

In Oriental Mysticism, Altizer describes faith as the «will to nothingness pronounced holy,» 33 and in «Theology and the Death of God,» he states that «eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

At the same time it gives ultimate reality to the very moment in which eschatological faith is realized.

For eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

Through Nietzsche's vision of Eternal Recurrence we can sense the ecstatic liberation occasioned by the collapse of the transcendence of Being, by the death of God — and we may witness a similar ecstasy in Rilke and Proust; and, from Nietzsche's portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the contemporary believer from the inescapable reality of history.

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.

In other words, the cross is not just an event of the past which can be contemplated, but is the eschatological event in and beyond time, in so far as it (understood in its significance, that is, for faith) is an ever - present reality.

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.

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.

Thus, in the closing pages of Process and Reality, Whitehead gives us something like an eschatological vision:

Already I have suggested that the conclusion of Process and Reality gives us something like an eschatological vision.

He boldly integrates this insight with his trinitarian theology by conceiving of the biblical narrative as «the final truth of God's own reality» in the mutual relations of God the Father, His incarnate Son, and the eschatological accomplishment of their communion by the Spirit.

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)?

Significantly, the same passage in Hebrews that describes so vividly the reality the heavenly church gathered in eschatological assembly with the angels and believers of all time also provides the strongest proof text in the Bible for regular church attendance, «Forsake not the assembling of yourselves together» (Hebrews 10:25).

It would occur by means of what Hegel terms «pure negativity» or the «negation of negation,» and it would move through the reality of the profane to a final or eschatological sacred that reconciles the profane with itself.

Science and technology are natural allies to this Judeo - Western optimism, especially if we remain open to an eschatological frame in which God works through us in building the kingdom of heaven today, here on Earth — in which the kingdom of heaven is both a future reality and something partially achieved in the present.

Not only is the dualistic orientation a distortion of reality, its otherworldly eschatological perspective is not conducive to liberation.

Is clarity and certain faith only an eschatological vision, the reality of which can never be enjoyed now?

That the Eschaton is not a merely future reality should be clear from my statement that «tradition communicates the Holy Spirit, who is the eschatological gift.»

This can also be expressed in another way: the cross is to be regarded as the eschatological event; that is to say, it is not an event of the past to be looked back upon, but the eschatological event in and beyond time, for as far as its meaning — that is, its meaning for faith — is concerned, it is an ever - present reality.

At the same time, Christian tradition affirms the reality of an «eschatological pause» (T. F. Torrance), a «time between the times» (Karl Barth), in which the atonement consummated «once for all» in Christ truly becomes the possession, in time, of an ever greater portion of humanity.

Since to Schweitzer the message of Jesus is wholly eschatological, the kingdom could not be understood simply as an inward spiritual reality.

For Teilhard, the whole of reality is continuously evolving toward its final destiny, a cosmic «Omega point» that includes the dynamic participation of a God who is anything but static or fully complete already in Godself.83 God is Omega, the eschatological end of history and of all of creation.84 [185]

If such encounter is not (like the encounter with the kerygma) the eschatological event, i.e. «Christian», then one must conclude that the message, intention, self, i.e. person, of the historical Jesus is different from what the kerygma says his reality is.

If eschatological attitude means a life based on invisible, intangible realities, that is much too wide a definition, for it covers the whole range of religion.

Now we must not confuse a Christian and eschatological passage through the actuality of history and experience with a mere submission to the brute reality of the world; such a submission does not affect the world, nor does it embody a self - negation or self - annihilation of the Incarnate Word.

Let theology rejoice that faith is once again a «scandal,» and not simply a moral scandal, an offense to man's pride and righteousness, but, far more deeply, an ontological scandal; for eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

God is the supreme reality and basis for eschatological hope.

To use David Tracy's language, the church is «a strictly theological reality, a grace from God,» a community that stands «under the eschatological proviso of the judgment of God.»