Sentences with phrase «in apocalyptic time»

This is the awful truth that we have yet to recognize: We are living in an apocalyptic time disguised as normal, and that is why we have not responded appropriately.

The game takes place in apocalyptic times.

Not exact matches

Boethius... thx for yr reply... I don't think it's that simple to say that» they got that from reading ancient documents incorrectly»... the specifically Christian apocalyptic thinking that has survived in various theologies, whether traditionally Catholic or the most horrific end time sect appears to have it's roots in both the old and new testaments, but that begs a question.What are those documents?

These theological visions come from many sources, including: apocalyptic books of the Bible from Daniel to Revelation; a nineteenth - century viewpoint on the end of times known as dispensational premillennialism; and images of the so - called «rapture» popularized in novels such as Hal Lindsey's The Late Great Planet Earth (1970) and the more recent Left Behind series.

An irrelevant, ranting, apocalyptic prophet among many in the region at the time.

An inevitable temptation of Christian theology, and particularly so in our own time, has been to think that the idea or symbol of an actual end of the world was no part of the original proclamation of Jesus, and rather derived either from the apocalyptic religious world that so dominated Jesus» disciples or from the all - too - human or fleshy component of their minds and hearts, which was impervious to the higher call of the Spirit.

the one is the old theocratic messianic title, given to anointed kings in ancient times; the other is the new apocalyptic title of the heavenly Man, the celestial Anthropos, Urmensch, the Primal Man, who is to appear at the end of days, raise the dead, and judge the whole world — angels, demons, and men.

A saying included by both Mark and Matthew in the apocalyptic discourse follows, urging anyone who is on the housetop at that time not to come down into the house for his goods, and anyone who is in the field not to turn back (Lk 17:31; Mk 13:15 - 16; Mt 24:17 - 18; cf. Lk 21:21).

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

As time went on and the concept developed, all kinds of pictures and ideas were associated with it, especially in the apocalyptic literature: the transformation of the earth, the end of history, the resurrection of the dead, and many others.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

It is the writer's view that Jesus did hold to some aspects of the apocalyptic expectations of his time and may have thought of himself as the heavenly being sent by God to usher in a new order.

These differences stem mainly from the fact that Jesus apparently accepted, though with some modifications, the apocalyptic ideas current in his time.

While Jesus certainly was a Apocalyptic preacher, (as were the other approximately 19 or so of his day), he thought the end - times would come in his day.

At the same time, the struggle to avert chaos in ancient apocalyptic pushed it also in the direction of devaluing the concrete new event by absorbing the whole into the final totality.

In the August issue of Bible Review magazine, Witherington noted the popular appeal that apocalyptic literature has in unsettling times, «Unfortunately, not all apocalyptic thinking is good apocalyptic thinking, and this is especially true of the so - called dispensational theology that informs these novels,» Witherington wrotIn the August issue of Bible Review magazine, Witherington noted the popular appeal that apocalyptic literature has in unsettling times, «Unfortunately, not all apocalyptic thinking is good apocalyptic thinking, and this is especially true of the so - called dispensational theology that informs these novels,» Witherington wrotin unsettling times, «Unfortunately, not all apocalyptic thinking is good apocalyptic thinking, and this is especially true of the so - called dispensational theology that informs these novels,» Witherington wrote.

Apocalyptic consciousness... calls the timeless understanding of time that has become so firmly established in theology into question.

He proposes that all the reflections in which we have been engaged presuppose an understanding of time that is different from the apocalyptic one within which Christianity arose.

Nowhere in modernity is apocalypticism more open and manifest than it is in our great political revolutions, and if these begin with the English Revolution, this was our most apocalyptic revolution until the French Revolution, a revolution which innumerable thinkers at that time, and above all Hegel himself, could know as the ending of an old world and the inauguration of a truly new and universal world.

The position which has been defended in this book is that Jesus was influenced by the apocalyptic expectations of his time and probably did speak some such words as these, expecting an imminent day of the Lord which did not occur.

The apocalyptic sayings of Jesus are much quoted, but others are cited to establish the time as being in the very near future.

Surely this is the first time that the Incarnation has been absolutely central in Catholic thinking, the first time that matter and Spirit have been so deeply and so purely united, and so much so that now Spirit is the body itself (page 96), and even as this thinking intends to be an apocalyptic consummation of the totality of history, never before has such a Catholic consummation actually been conceived, although there are those who would see it as having been imaginatively enacted in Dante's Paradiso and Joyce's Finnegans Wake.

It is to be remembered that at this time New Testament scholarship had little if any awareness of the apocalyptic ground of the New Testament, the transformation of New Testament scholarship entailed by this realization did not occur until the end of the nineteenth century, but already the original apocalyptic ground of Jesus and of primitive Christianity was profoundly recovered and renewed in the radically new imaginative vision of Blake, just as it was in the radically new philosophical thinking of Hegel.

Apocalyptic preserved the faith and made it still articulate in the vision of time and history interrupted and transformed by the decisive invasion of Yahweh himself.

As opposed to Novitas Mundi, now American pragmatism is the true prelude to the thinking now occurring for the first time, and most immediately so the uniquely American theology of the death of God, a theology which while voiding pragmatism is the last gasp of modernity, and it in these death throes that a final apocalyptic thinking is born.

The bestselling Left Behind novels, written by Tim LaHaye and Jerry Jenkins between 1995 and 2007, dramatize the premillennial view of the End Times favored by earlier generations of American fundamentalists, in which Christ «raptures» his followers to heaven before a series of apocalyptic events unfold on earth.

Millenarians who live in «apocalyptic time» believe that «now is the time.»

This apocalyptic element is certainly present in the Gospels, and it was present in the gospel tradition; but it probably came in at a point early in the history of the tradition, and it grew stronger in some circles as time passed, reaching its climax in the Gospel of Matthew — only to be all but completely rejected in John!

A bright line between «secular» and «apocalyptic» time is not quite what Augustine had in mind.

Prophecy is about sin and repentance, action and decision, here and now in the human situation; apocalyptic is about wars in heaven, divine actions and purposes, and events of a future beyond time.

We often think of the Revelation as a quite unique book with nothing else like it; but it is of the first importance to remember that in fact the Revelation is the one representative in the NT of a type of literature called apocalyptic literature which was very common between the Testaments and in NT times.

The only connection which would be possible for his thought would be that which is here and there expressed in Jewish apocalyptic, namely, that in the blessed time of the end the first age of creation, with Paradise and its felicity, will return.

Their thinking was largely affected by Jewish apocalyptic conceptions, according to which history had fallen under the dominion of demonic powers; when «the fullness of time» should come, God would engage these powers in battle, would defeat and destroy them and their human agents, and would inaugurate a new and unimaginable order of blessedness, righteousness and peace.

It is a combination of historical story, with the scene laid in the time of King Nebuchadnezzar, and a new type of writing, the apocalyptic literature.

Yes, we all need to wake up, but some dreams are more dangerous than others, and in times of great social change and insecurity, there's nothing more dangerous than apocalyptic beliefs.

Biblical religion in particular, because of its eschatological and at times apocalyptic characteristics, has often been viewed as teleological; and in a qualified sense this association is appropriate.

It also could have made sense to some strict monotheists, to people who had been brought up in the synagogue circles of the diaspora and were acquainted with the apocalyptic thought of the time.

In their view, the end of times would be heralded by a cosmic visitor, the «son of man» who would cause the dead to rise bodily from their graves and live in a Utopian post Apocalyptic kingdom here on EartIn their view, the end of times would be heralded by a cosmic visitor, the «son of man» who would cause the dead to rise bodily from their graves and live in a Utopian post Apocalyptic kingdom here on Eartin a Utopian post Apocalyptic kingdom here on Earth.

Apocalyptic withdrawal was corrected by rejecting immediate expectation of the end (21:8 b; Acts 1:6 - 7) and by substituting mission in the power of the Spirit for idle curiosity as to the time of the end (Acts 1:7 - 8).

The precariousness of life, under threat from famine and plague as well as from war, was signalled in the apocalyptic feelings and expressions of the time.

It has been mainly at times of cultural change and social crisis, however, that apocalyptic beliefs and millennialism have been revived in Christian thought and practice.

It had opened in 1512 with the glorious announcement that Reform had at last arrived, and a claim that the apocalyptic Third stage of Time, of Joachim, was in sight — an announcement by Giles Viterbo, Superior General of the Augustinians, Luther's own Order.

Like the apocalyptic writings of New Testament times, it has stretched the imagination and inspired great confidence in the future.

A widespread assumption, especially in German language research, is that there existed in Jewish apocalyptic the conception of a transcendent, pre-existent heavenly being, the Son of man, whose coming to earth as judge would be a major feature of the drama of the End time.

But, whereas in ancient times the apocalyptic writers expected God to usher in the new world, the first science fiction authors described a future created by human invention.

In its different incarnations, Traditionalism has sometimes managed to be «perennialist,» revolutionary, and apocalyptic at the same time.

For a time this understanding of the nature of the kingdom was in part accommodated to the apocalyptic conception, and in Paul's teaching there is an unresolved inconsistency between his apocalyptic view of the coming kingdom and such passages as Romans 14:17.

All these terms, Son of man, Messiah, Kingdom of God, had for his hearers a connection with the apocalyptic expectation of the time, based largely on the teaching of a number of current apocalyptic books, such as the Books of Daniel and Enoch, and exemplified in the teaching of John the Baptist that one mightier than he was about to come,

In each and every one of these cases, people want us to do what the terrorists want: Firstly, by a panicked response undertaken during a highly emotional time; secondly, by turning against one another and blaming refugees and Muslims; thirdly, by clamping down on our freedoms, whether of movement or communication; and finally by making our foreign policy — whether it is a retreat or a doubling up — responsive to the apocalyptic hysteria of a bunch of fascists.

County executives welcomed it, but the governor railed against in similarly apocalyptic language at the time before the health care bill it was attached to went down in flames.