Sentences with phrase «future eschatology»

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

A «cameo essay» explains the reasons for this decision roughly as follows: the gospels contain sayings proclaiming God's rule as both present and future; Jesus could not have said both things; the future eschatology appears «bombastic and threatening»; therefore, Jesus must have spoken of God's rule only as present reality.

Not exact matches

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.

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.

The eschatology of Jewish apocalyptic and of Gnosticism has been emancipated from its accompanying mythology, in so far as the age of salvation has already dawned for the believer and the life of the future has become a present reality.

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.

The tendency of Barth's eschatology to relativize the importance of history by picturing God as above, instead of in the future, had to be overcome.

In theological terms, Volf's enterprise has some of the characteristics of eschatology, in that it addresses the theme of the achievement of human perfection in the context of a future whose dynamism gains its moment from the activity in society of the transcendent God.

Christian eschatology speaks of Jesus Christ and his future.

John Macquarrie has noted that «much of the traditional Christian eschatology, whether conceived as the cosmic drama of the indefinite future or as the future bliss of the individual after death, has rightly deserved the censures of Marxists and Freudians who have seen in it the flight from the realities of present existence».10

Hence the question whether all future statements are grounded on the person and history of Jesus Christ provides it with the touchstone by which to distinguish the spirit of eschatology from that of utopia.20

As Christianity became more divorced from her Jewish origins and more immersed in the Hellenistic culture of the Gentile world, the Jewish - cum - Christian eschatology, involving a future resurrection of the dead, was bound to be severely challenged — and this for two reasons.

John Macquarrie has rightly said, «Eschatology has been existentially neutralized when the end gets removed to the distant future.»

Eschatology, what will happen in the future, is rooted in the death and resurrection of Jesus Christ.

Doubtless, manuals such as Joseph Ratzinger's Eschatology, Walter Kasper's Jesus the Christ and Luis Ladaria's El Dios Vivo y Verdadero will be imitated and published in the future.2 The Catholic tradition retains what is useful even when progressing beyond the past.

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.

First of all, let us note that even many very conservative Christians recognize that alongside the predictions of a cataclysmic future in biblical eschatology, there is a strong element of what has been called, in C. H. Dodd's classic phrase, «realized eschatology.»

Baptist pastor and theologian Val J. Sauer describes «biblical eschatology» as dealing with «God's final acts toward his creation, the last days, the promise of the future, and the hope which grows Out of this promise.»

10:23 - 24, Lk 9:22 - 23, Mk 1:15] and its future consummation [Lk 17:26 - 30, Mk 13:24 - 26, Mt 25:31 - 32] is «inaugurated eschatology.»

On John 5: 28, 29, see R. H. Charles: Eschatology; Hebrew, Jewish and Christian, pp. 370 - 372) Moreover, in the Johannine thought of the future there doubtless is a consummation in time by which the quality of spirit constituting life eternal will be crowned.

See R.H. Charles: Eschatology; Hebrew, Jewish and Christian, p. 261) Thus from clever juggling with figures and texts came the literal significance of the famous Jewish - Christian millennium, which the Book of Revelation includes in its drama of the future.

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.

When eschatologies stress discontinuity, they often legitimate efforts to bring about that future by violent means.

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.

The primitive eschatology, then, is still present: the present time of the church is a time both of faith and hope, present enjoyment and future expectation, but in John the details are much simpler, and the uneasiness and tension are if anything more acute.

When late Jewish eschatology asked about the future judgment and the world to come, its question was a legitimate one.

«Other - worldly» is the usual word for the invisible world, but difficult to reconcile with New Testament eschatology, which speaks of a future, a goal, and a judgment.

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

There lies the center of the long perspective; there lies the focus — in the heavenly places, and in the future — like a dramatic scene whose center is off - stage, as in the Agamemnon of Aeschylus; like a symphony whose climax is still to come; (A view which I have tried to set forth in an article, «Eschatology and Reunion,» Religion in Life, 10:83 - 91.)

By hoping for a future deliverance, biblical eschatology renders present misery only temporary, and even though distress may still remain, the prospect of an eventual solution at least makes pain more bearable.

Rejecting the medieval «four last things» model, which they judged to be individualistic, static, hierarchical, juridical, and hieratic, the eschatology movement emphasized the communal, dynamic, immanent, holistic, and future - oriented aspects of Christian hope.

This religious attitude of looking toward the future for deliverance is known as eschatology.