Sentences with phrase «eschatological words»

I mean that a new language is an essential element in the new life in fellowship, the life which is defined in such eschatological words as peace, righteousness, and redemption.

Yet if the Christ of faith is an eschatological Word, he can not be fully present in the dark and hidden crevices of a turbulent present, nor can he be fully at hand in the broken body of a suffering humanity.

Only by a continual process of negating its own past expressions can the Word be a forward - moving process, and only by a process of reversing the totality of history can the Word be an eschatological Word breaking from the future into the present.

Yet this proclamation claims to be the eschatological word of God.

Christianity is forward - looking in its faithfulness to an eschatological Word that relativizes all historical possibilities and achievements.

The eschatological Word is enough.

Not exact matches

So the word might not have eschatological significance here.

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

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.

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:

An eschatological faith knows that grace is all, that the Word appears in a new world, a new totality drawing all history into union with the Word.

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.

At no point in this process does the incarnate Word or Spirit assume a final and definitive form, just as God himself can never be wholly or simply identified with any given revelatory event or epiphany, if only because the divine process undergoes a continual metamorphosis, ever moving more deeply and more fully toward an eschatological consummation.

It means that the Christian Word becomes fully incarnate in the concrete actuality of human flesh, that it is present wherever that which has been becomes anew, or wherever the present seeks fulfillment in a redemptive and eschatological future.

When meeting the actuality of the history before it, it must give itself to a total Yes - saying, an eschatological repetition of the Word in the present.

In other words, Thomas has removed most of the eschatological element from Christian teaching.

The deepest flaw of The Descent into Hell is that it is insufficiently theological; it fails to focus wholly on the self - negation of God, and thus fails to realize or make manifest that the eschatological acts and words of Jesus are an actualization or self - embodiment of God.

At no point in this process does the incarnate Word or Spirit assume a final and definitive form, just as God himself can never be wholly or simply identified with any given revelatory event or epiphany, if only because the divine process undergoes a continual metamorphosis, ever moving more deeply and fully toward an eschatological consummation.17

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».

In conclusion to this sketch of Altizer's affirmations we must say a word about his affirmation of the eschatological quality of Christianity which, he holds, most definitively and radically separates Christianity from «religion» in general, and Eastern mystical religion — the essence of «religion» as such — in particular.

The Biblical source of this image is Paul's word in the eschatological passage of I Corinthians 15.

As any eschatological (yep, that's a big word for studying future things!)

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».

(We may add that if «mythological» means whatever can not be reconciled with the modern scientific view of the world with its closed system of cause and effect, then an eschatological act of God is either no act at all or else it is mythical in the above sense of that word.)

The designation appears as an eschatological title in Judaism and in words of the Lord.

The first of these is the obvious fact that once the early church came to think as being a heavenly eschatological Redeemer (whether it used the «Son of Man» or not) it was inevitable that it should regard him as having thought of himself in that same way, even if nothing in the remembered tradition of his words gave specific support to that view.

In David Tracy's summation, this eventful Word was first released in the prophetic and eschatological strains of both Testaments, paradigmatically expressed in the parables of Jesus and the Pauline theology of the cross, retrieved in the word event which was the Reformation and recalled for and in our word - impoverished, wordy culture by those early twentieth - century classic exponents of the power of the Christian proclaimed word as that proclamation disclosed anew the event of Jesus ChrWord was first released in the prophetic and eschatological strains of both Testaments, paradigmatically expressed in the parables of Jesus and the Pauline theology of the cross, retrieved in the word event which was the Reformation and recalled for and in our word - impoverished, wordy culture by those early twentieth - century classic exponents of the power of the Christian proclaimed word as that proclamation disclosed anew the event of Jesus Chrword event which was the Reformation and recalled for and in our word - impoverished, wordy culture by those early twentieth - century classic exponents of the power of the Christian proclaimed word as that proclamation disclosed anew the event of Jesus Chrword - impoverished, wordy culture by those early twentieth - century classic exponents of the power of the Christian proclaimed word as that proclamation disclosed anew the event of Jesus Chrword as that proclamation disclosed anew the event of Jesus Christ.

Bultmann's program of demythologization is assessed as inadequate because «Faith is oriented not on the picture of Jesus, but on the instantly proclaimed Word; it arises not in memory of the past, but in the eschatological moment without past or future.»

Ogletree's formulation of such a notion is apt and penetrating: «The Incarnation of the Word in Jesus Christ is an eschatological occurrence.

Writing with critical fervor in I Corinthians, the apostle Paul reminds his readers that Christ's resurrection, in its fullest expression, is eschatological, a word spoken in the future; when Christians claim its fullness prematurely, he argues that word becomes illusory and destructive.

From another, we might rather say that dialectical theology refuses to be truly dialectical, it refuses both radical transcendence (biblical or eschatological faith) and radical immanence (contemporary Existenz), and thus is forced to reach a non-dialectical synthesis between a partial transcendence (Tillich's Unconditioned and Bultmann's Word of faith) and a partial immanence (an Existenz whose Angst can only be answered by «faith»).

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.

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 proclamatWord, the Word of God which is continually represented in the word of proclamatWord of God which is continually represented in the word of proclamatword of proclamation.

In the encounter with Jesus, one is confronted `... with the skandalon of recognizing in this all - too - human Jewish eschatological message the eternal word of God», which means that in the encounter with Jesus, «one is confronted by the same existential decision as that posed by the kerygma».

He himself stresses the facts that the Jesus of history is not kerygmatic and that his book Jesus and the Word is not kerygma, because the essential aspect of the kerygma is that Christ is present in it as eschatological event, and Christ is not so present in existentialist historiographical studies of the historical Jesus.