Sentences with phrase «eschatological understanding»

recent scholarship has undermined the eschatological understanding of Jesus.

Even Luther was unable to arrive at an eschatological understanding of the Crucifixion and the Resurrection, and thus was forced to introduce a non-eschatological dualism into his thinking.

Thus Fuchs has carried through with regard to Jesus» action the same thesis which Käsemann presented with regard to his message: in the message and action of Jesus is implicit an eschatological understanding of his person, which becomes explicit in the kerygma of the primitive Church.

Not exact matches

Remembering the radical Christian affirmation that God has fully and totally become incarnate in Christ, we must note that neither the Incarnation nor the Crucifixion can here be understood as isolated and once - and - for - all events; rather, they must be conceived as primary expressions of a forward - moving and eschatological process of redemption, a process embodying a progressive movement of Spirit into flesh.

Because theological truth and therefore theological language belong to the eschatological dimension, linguistic analysis as now understood and practiced which deals with empirical and historical truths can not decide on the meaningfulness or meaninglessness of theological language.

The Kingdom of God as eschatological deliverance is diametrically opposed to all relative values — provided that the idea of eschatology is wholly and radically understood; and such an understanding must now be sought.

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.

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.

We can sense something of the early Christian understanding of the eschatological meaning of the new covenant by noting the words of Paul, who, while speaking of the old covenant as a law of death and condemnation, rejoices that the glory of the new covenant so surpasses the glory of the old that the old covenant now has no glory at 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.

If that trust is articulated in the properly eschatological terms of Christian self - understanding, then a confident hope for a future full recognition of that God, a hope for a vision of the whole beyond present ambiguity and brokenness, is disclosed in the proleptic manifestation called Jesus Christ.

Raising Abel: The Recovery of the Eschatological Imagination By James Alison Crossroad, 203 pages, $ 19.95 Drawing on the now familiar Girardian themes of the necessity of sacrifice and Jesus as the end of sacrifice, Alison makes clear the «eschatological difference» these themes can make in our understandinEschatological Imagination By James Alison Crossroad, 203 pages, $ 19.95 Drawing on the now familiar Girardian themes of the necessity of sacrifice and Jesus as the end of sacrifice, Alison makes clear the «eschatological difference» these themes can make in our understandineschatological difference» these themes can make in our understanding of creation.

On the other side, we have been reminded that the orthodox eschatological teaching is the resurrection of the body, so that we should understand psyche and soma as two aspects of one human person.

If we do not link the testimony of the Spirit to the eschatological trial, we would hardly understand why he is called the Paraclete («But when the Counselor comes John 15:26, 27).

The Resurrection of Jesus must be understood within the eschatological context of the first century.

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.

His Israel of God in Prophecy and Chariots of Salvation are two books that stick particularly to the Bible In both books he remains true to an exegesis that is rooted in the OT and NT Scriptures making it possible for the Christian to understand what has otherwise been an eschatological landscape filled with clouds of personal prognostications that masquerade as Biblical.

To understand Jesus as the eschatological phenomenon (that is, as the Savior through whom God delivers the world by passing judgment on it and granting the future as a gift to those who believe on him), all that is necessary is to proclaim that he has come, and that is what St. John does so clearly.

Lausanne, and Rome with regard to the understanding of salvation comes at three points - the affirmation of its comprehensive nature, thc recognition of the eschatological basis for historical action, and the understanding of the church as a sign and bearer of salvation.55

Only in recognition of the power of this inheritance can one understand the reception, bordering upon the charge of total irrelevance, with which many even within the churches regard the entire range of biblical eschatological teaching.

For even if we hesitate to conceive of Jesus the eschatological prophet, the proclaimer of the will of God and repentance, as an Oriental sage, and if we do not accept such proverbs as characteristic of his message, yet the incorporation of such sayings into the message is an indication of how Jesus» belief in God should be understood.

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

Such a book will then be able truly to discern the helpful insights of Rahner which have contributed to a deeper understanding of the nature of the Church and the eschatological nature of our Catholic belief.

At most it has been established that Jesus intended to confront the hearer inescapably with the God who is near when he proclaimed «Repent, for God's reign is near», i.e. that he intended a historical encounter with himself to be an eschatological encounter with God, and that he consequently understood his existence as that of bringer of eschatological salvation.

In part this conclusion resulted from the dominant scholarly understanding of Jesus that did emerge from the withering fire of historical criticism: that Jesus was the eschatological prophet who believed that the final judgment was coming in his generation.

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.

When the sacred and the profane are understood as dialectical opposites whose mutual negation culminates in a transition or metamorphosis of each into its respective Other, then it must appear that a Christian and eschatological coincidentia oppositorum in this sense is finally a coming together or dialectical union of an original sacred and the radical profane.

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.

It is true however that Jesus» demands are in one point to be understood in the light of the eschatological message — namely that in them «Now» appears as the decisive hour.

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

It is in this way that I should wish to understand the point of that eschatological motif which is so much a part of the biblical picture.

If we don't look to heaven, bend the knee and pray to the living God, we will cling to visions in which eschatological destruction, hijacked planes and addictive drugs are our basis for understanding our deepest needs.

First, no consideration is given to the problem of hope and the possibility of hell — a part of the eschatological horizon that has traditionally shaped the Christian understanding of hope.

This ran counter to the Continental emphasis on the eschatological nature of the Kingdom and their understanding that the Kingdom is a gift of God and not a human achievement.

What the Old and New Testaments together seem to say is that on their understanding of God the character of the primordial and the eschatological must be the same; there must always have been in God from the beginning that which is needed for him to be Savior in the end.

John 6: 42), and the destiny of that figure — i.e. a human being and his fate, with a recognizable place in world history, and therefore exposed to the objective observation of the historian and intelligible within their context in world history — are not thus apprehended and understood as what they really are, namely, as the act of God, as the eschatological event.

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.

But the way for this demythologizing was already paved in the primitive Church with its understanding of itself as the eschatological community, the congregation of the saints.

At the same time, I understand this political theology to be a positive attempt to formulate the eschatological message under the conditions of our present society.»

If the revelation of God becomes effective only on specific occasions in the «now» of Being (as an eschatological event), and if existentialist analysis points us to the temporality in which we have to exist, an aspect of Being is thereby exposed which faith, but only with, understands as the relatedness of man to God.

«I'm hoping the data opens a discussion about preachers» eschatological beliefs, why they hold those ideas, and how congregants and faith leaders can better understand the biblical texts,» he said.

7 has then been understood as referring to the giving of the role of eschatological judge to the one represented by the Son of man figure (a quite different interpretation from that given to this scene by the author of Daniel) which in this saga is Enoch.

5 Undoubtedly unaware of Rodchenko, Rauschenberg was too well acquainted with the similarly teleological and reductive thrust of Greenbergian formalism not to understand the eschatological implications of Collection's starting point.