Sentences with phrase «eschatology in»

The eschatological is certainly present in John, and so is the emphasis on the premonitions of eschatology in the Old Testament.

EE Marjorie Suchocki, The End of Evil Process Eschatology in Historical Context, Albany.

Journal of Religion 48 (1 % 8), 124 - 135; Marjorie Suchocki,» The Metaphysical Ground of the Whiteheadian God» (henceforth cited as MGWG); Marjorie Suchocki, The End of Evil: Process Eschatology in Historical Context, especially 135 - 155 (henceforth cited as EE); Jorge Luis Nobo, «God as Essentially Immutable, Imperishable, and Objectifiable: A Response to Ford» (henceforth cited as GEL).

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.

On the other hand, it is not hard to find discussion about questions of universal eschatology in the writings of the period.

I might do a series on eschatology in the future, however, and would love your input.

His is an egoistic eschatology in which «it seems that our time is the End Time because it is our time.»

In The End of Evil: Process Eschatology in Historical Context, for example, Marjorie H. Suchocki holds the following views:

The End of Evil: Process Eschatology in Historical Context Albany: State U of New York P, 1988.

Deals with the modern stance of apocalyptic eschatology in contemporary New Testament interpretation and especially with Bultmann's position.

Eschatology in this sense does not have to do with the last things in a temporal sense but with ultimacy — with finality, not at the end of time and history, but with what is most real and most vital at all times in human existence.

I should mention how ironic I found it that a title - search for material relating to eschatology in a process - relational mode yielded a plethora of titles dealing with the question of personal immortality, but a relative dearth of material dealing with the eschaton as a new corporate order.

(R. Bultmann, «History and Eschatology in the New Testament», New Test.

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

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

It is equally true that eschatology in the New Testament sense of the word is controlled by the idea of the day of judgment (p. 78).

I have presented a similar point of view in Ethics and Eschatology in the Teaching of Jesus,» Journal of Religion, 20:359 - 70.

You also say: «Eschatology in its strictest sense is paradoxically already present in the words and works of Jesus, in his cross and resurrection».

In Karl Barth's book The Resurrection of the Dead the cosmic eschatology in the sense of «chronologically final history» is eliminated in favor of what he intends to be a non-mythological «ultimate history».

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.

The difficulty of unraveling the elements of futuristic and realized eschatology in the message of Jesus stems from the fact that, far more basic for him than any conceptual scheme of the sequence of events, was the fact of God's present reality to him and for him.

Theologians are still almost exclusively concerned with the presence of Christ in or with bread and wine; that is, with a realized eschatology in the Lord's Supper.

But there has not yet been anything like a satisfactory attempt to relate this newly discovered eschatology in a systematic way with a theology of the Eucharist.

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.

In my dialogues with Third World Christians, I have sought to use the creative aspects of the black Christian eschatology in order to help us to see beyond what is present to the future that is coming.

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.

The Kingdom came in the person of Jesus, but it does not fully come until he returns (hence the issue of the already / not yet tension of eschatology in the gospels).

One doesn't hear much eschatology in my mainline denomination these days because most of us have got it so good.

(Other issues were also at stake, especially a shift in eschatology in which premillennialism tended to erode the commitment to social reform and probably various sorts of social class sortings out, but the themes sketched above better represent the fundamentalist self - consciousness.)

Not exact matches

Or, rather, for the modern man and modern woman there is no explanation (though perhaps environmental pollution now replaces the atom bomb in the fully modern eschatology).

• We've had bad experiences in modern times with the immanent eschatologies of the people who wanted to build heaven on earth or reestablish Eden — with Marxists and all the rest, who demanded, in one way or another, that the ultimate purposes of humankind be achieved.

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

In each chapter, DeYoung addresses the most noteworthy, and often most controversial, emergent theological viewpoints, hitting on such issues as scriptural authority, inaugurated eschatology, eternal damnation, and Jesus's death and resurrection.

When I began to understand that one should not set history and eschatology, nor (therefore) history and God, in opposition to one another, the general direction of my further thought was determined.

For example, I still remember in one of my «Eschatology» classes (study of the End Times), three different students were interacting with the professor about what we were learning.

But once one has come to see Jesus in his first - century context of Jewish eschatology, the basic antithesis tends to disappear.

Moltmann's essay on play is entitled «The First Liberated Men in Creation,» but his focus is not on creation but on eschatology.

If Jesus» eschatology seems intentionally to ignore time, this is only because it intentionally centres in his person.

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 TheologIn 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 Theologin his Systematic Theology.

In this section we will trace the development of Altizer's thought since the publication of his first book, Oriental Mysticism and Biblical Eschatology, in 196In this section we will trace the development of Altizer's thought since the publication of his first book, Oriental Mysticism and Biblical Eschatology, in 196in 1961.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Preschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin PrEschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

As in other cases, Rowan Williams is characteristic: his theology is deeply informed by Luther, Schleiermacher, Barth, Rahner, von Balthasar, Bonhoeffer and other continental Europeans, besides theologies from other parts of the world, and his recent book On Christian Theology covers theological method, biblical hermeneutics, creation, sin, Jesus Christ, incarnation, church, sacraments, ethics and eschatology, with the Trinity as the integrator.

This is not to say that Bornkamm has moved to the position of «realized eschatology» (91); rather he sees (with Bultmann) the tension between future and present as inherent in the involvement of the imperative in the indicative, i.e. inherent in the historical understanding of the self.

Hence eschatology is a sickness, a sickness in both a Freudian and a Nietzschean sense, for it arises from what clearly appears to be an infantile or resentful attempt to abolish reality.

Hans Conzelmann has united these various lines of development into a unified view of Jesus» eschatology and his person, in which christology replaces chronology as the basic meaning of Jesus» message: the kingdom which Jesus proclaims is future, but the «interim» is of no positive significance to him.

In other words, Christian eschatology must be painted like creation in «the colors of aesthetic categories.&raquIn other words, Christian eschatology must be painted like creation in «the colors of aesthetic categories.&raquin «the colors of aesthetic categories.»

Professor Bultmann agreed with Dr. Albert Schweitzer (cf.. The Quest of the Historical Jesus) that eschatology was an essential part of the teaching of Jesus, but he differed from Dr. Schweitzer in his conviction that the ethical teaching of Jesus is inseparable from his eschatology: both are based on the certainty that man is not sufficient unto himself but is under the sovereignty of God.

Thus his eschatology involves an «indirect» christology: «If the kingdom is so near that it casts this shadow, then the «observer» no longer has it before him, in the sense that he could still observe it from a certain distance; rather is he at that instant fully claimed.

Christian eschatology, he answers, has a similar playful focus, i.e., it must be viewed as «totally without purpose, as a hymn of praise for unending joy, as an ever varying round dance of the redeemed in the trinitarian fullness of God, and as the complete harmony of soul and body.»

As Taubes says, Tillich «eschatologizes ontology» and «ontologizes eschatology» in the light of man's present situation: «His entire system rotates around the one eschatological problem: man's self - estrangement in his being and his reconciliation in the «new being.»»