Sentences with phrase «eschatological symbols»

Dr. Altizer picks out the eschatological symbols of total reversal, of forgetting, of loss of identity.

29 The New Testament eschatological symbols speak of this end as telos.

Niebuhr said that these eschatological symbols are to be taken seriously but not literally.

The latter thinker, for all his remarkable powers of retrieving the disclosive power of eschatological symbols, seems to lack the central insight which Habermas so clearly possesses: that authentic praxis can not rest content with evocative symbols but needs the emancipatory power of critical reason.

Like Tillich's, the heart of Bultmann's method lies in the translation of eschatological symbols into categories referring only to human existence.

Thus Tillich translates the New Testament eschatological symbols of this world and the New Being (Old Aeon and New Aeon) into the ontological concepts of «old» and «new» being, «old» and «new» referring to poles of one continuum of being.

Following Kierkegaard's existential thesis that truth is «subjectivity,» Barth translated the eschatological symbols of biblical faith into symbols reflecting a crisis in human Existenz.

Can we not make the judgment that it is precisely this vision of the death of God in Christ that can make possible for us a realization of the deeper meaning of the Christian and eschatological symbol of the dawning of the Kingdom of God?

The association of feasts with significant moments in life finds its ultimate use as an eschatological symbol of celebration and renewal.

Niebuhr said that the eschatological symbol of the return of Christ guarantees the victory that so often mocks faith.

It does appear, however, that in this passage we can discern a thin line, however tenuous, which links the Canaanite Baal myth of the «dying - and - rising god» with the rise of resurrection as an eschatological symbol, soon destined to develop rapidly in Jewish thought.

Not exact matches

A truly dialectical image of God (or of the Kingdom of God) will appear only after the most radical negation, just as a genuinely eschatological form of faith can now be reborn only upon the grave of the God who is the symbol of the transcendence of Being.

Eschatological faith is the expression of an immediate participation in the «Kingdom of God» — an apocalyptic symbol that was never assimilated by Christian theology.

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.

Be that as it may, it is clear, according to recent New Testament scholarship, that the symbol of the Kingdom is radically eschatological.

It also means to appreciate that myth is the mode in which God reveals himself, and that the apparently empty and worn - out husk is the symbol of the historicity of that eschatological revelation of God in which «the Word became flesh».

But it was Augustine who first elaborated them carefully and, just as important, who first applied the Christian symbols of the cosmic drama — creation, fall, incarnation, ecclesia and eschatological end — to the structure and meaning of history, particularly of the history of the rise and fall of empires.

Jesus» teaching is eschatological» in outlook, but it is not necessarily «apocalyptic»; that is, it did not take for granted the visions, dreams, chronological calculations and symbols, the vast array of angelic and other supernatural figures, or the mechanical and deterministic schemes of history which were characteristic of the apocalyptists.

Nevertheless, like the sacraments (which would otherwise become bare symbols), the kerygma necessarily assumes the form of tradition, for it is more than a summary of general truths, and is itself part of the eschatological event.

Since what had happened had happened around, in connection with and through him, and since this happening was interpreted as being the eschatological event, it was to be expected not only that Jesus should be designated «Messiah» but also that this «Messiah» should become the symbol of the entire event.

Nor do such symbols play a peripheral role in eschatological faith; they are rather at its center, even if that center was lost in the established form of the Christian tradition and in its nondialectical theologies.

Only as witness to God's intervention in history could the myth or symbol be the good news that eschatological existence is possible within history.

I also believe that to the extent that we remain bound to that symbol we will be closed to the fullness of eschatological faith.