Sentences with word «eschatology»

Questions of eschatology in Christian theology quickly become questions of protology, and so we must ask how this picture of a beatific vision absent nonhuman life affects how we are to think of creation in the first place.

There is now a prevalent vogue of eschatology in Biblical studies — more definitely the view that the Biblical writers looked forward to a supernatural and catastrophic intervention of divine powers, by which the present world would in some way come to its end, and the new age would be inaugurated; there would be a new world inhabited by redeemed saints.

With Christian eschatology as with process philosophy, I presume a teleology.

I'll never forget teaching a class on Biblical Eschatology («end times») at a Scottish university a few years back.

The Church therefore proceeded to reconstruct on a modified plan the traditional scheme of Jewish eschatology which had been broken up by the declaration that the Kingdom of God had already come.

From this Hellenistic theology there developed the understanding of baptism as new birth and new creation - ideas familiar to the mystery religions, but corrected by linking the interpretation with eschatology and by introducing moral obligations.

The more serious challenge to belief in immortality is an internal one, coming from biblical theology, from the varieties of liberation theology that have captured the flag of eschatology for this - worldly aims, and from existentialist religious thought with its emphasis on human finitude.

Eschatology means literally the «last things».

We are left with a dialectical inversion of all traditional thought about eschatology and ontology.

There is no doubt at all that we find it in the historical Christendom which abandoned the real futurist eschatology of the New Testament and internalized human salvation, at the same time banishing the future of God to a world beyond this one, so that redemption is no longer seen in the kingdom of God, the «new heaven and the new earth,» but now only in the saving of the individual soul for the heaven of the blessed.

Its terms were borrowed from the traditional eschatology of Judaism.

Laughlin & Adams now classic paper & book on cosmic eschatology (A dying universe: the long - term fate and evolution of astrophysical objects & «The Five Ages of the Universe») covers the formation of new red dwarfs by BD collisions in the long era after the regular stars have long since sputtered out.

That there is a certain tension or even contradiction between eschatology and ethics has often been observed.

Yet if we take eschatology in its broadest sense as equivalent to «heaven,» and heaven again as equivalent to the «realm of God,» Jesus announced an eschatological structure in his proclamation of the Kingdom.

Of course Bultmann is trying to ascertain the existential meaning behind eschatology.

Scientific thinking isn't immune either: the technological singularity has been called eschatology for geeks, and the study of existential risk even has its own centre at the University of Cambridge.

When eschatologies emphasize some measure of continuity, they usually inspire people to start living by the ideals of the future in the present, and to try to realize them in their societies.

When we start to approach the brand of eschatology so widely purveyed in current religious media and books, the first obstacle is the language itself.

But some scholars, such as Schweitzer, have argued that Jesus had a much more immanent eschatology.

It is surely possible to think that Whitehead's understanding of the consequent nature of God or the kingdom of heaven is implicitly if partially grounded in a genuine eschatology, and is so because it apprehends a transmutation of evil into good by way of a cosmic and universal process.

See Eschatology in the Old Testament (Philadelphia: Fortress Press, 1986), p. 50.

I now believe in fulfilled eschatology (the study of last things), which is a huge change.

The same sort of circular reasoning is applied to pericope after pericope in the gospels to exclude future eschatology from Jesus» teaching.

A liberationist approach to eschatology includes the empowerment of oppressed persons to take charge of their own lives.

Both Trent and The Catechism of the Catholic Church as well as the 1979 Letter on Certain Questions concerning Eschatology make the point that any sense of punishment «is altogether different from the punishment of the damned.»

Since such an arrangement has not yet appeared, and since it will never be perfectly approximated on the plane of pure history, Jesus» «impatient» eschatology shows how far the fullness of God's future is yet from complete realization.

Borrowing a secular eschatology from the Progressive movement, the next few American presidents — Theodore Roosevelt, Taft, Wilson — gave themselves over to schemes to reform and moralize the world.

In an article on Tillich's theological method, Jacob Taubes states that Tillich eschatologizes ontology and ontologizes eschatology.13 I submit, to the contrary, that this interpretation does not apply at all to Tillich's ontology as it is fully elaborated in his Systematic Theology.

This is in part due to the influence of 20th - century theologians such as Paul Tillich, Rudolf Bultmann and Jürgen Moltmann who have argued persuasively against viewing eschatology in personal terms.

His program of a thoroughgoing interpretation of the Christian message under the rubrics of history and eschatology looked like another interpretive tour de force, another exercise in killing the Oedipal father (or fathers, in the form of Barth and Bultmann) so that the children are free to pursue their own projects.

It is a merit of political theologians to have restored eschatology to the heart of Christian theology.

It is this tension between the alternating experiences of flight and the grim march which produces inevitably a prophetic eschatology.

For Jesus, being came before doing, eschatology before ethics.

Berdyaev is profoundly right in insisting that all ethics needs eschatology.2 One factor in the sickness of the modern world is the loss of confidence in any abiding significance of the transitory goods of life.

This raises two implications for a relational eschatology and the question of ultimate redress of injustice.

As I got older, I rejected not only that notion but the entire dispensational eschatology on which those ideas are based (I will save my rant for later on why dispensational in any form should have no place in Pentecostal churches).