Sentences with phrase «in eschatological»

87 Martin Werner is very illuminating in analyzing the problem of Cyprian and the confessors in eschatological terms, op.

Isaiah prophesies that the nations will come to Jerusalem, beating their swords into ploughshares and ushering in an eschatological peace — not as a new, universal people, but as nations living together, directly under God's justice.

Whether in an eschatological future or here and now, our conditions of religious fulfillment are significantly constituted by the expectations, relations, images and practices that we bring to them.

Further, faith is faith in the eschatological act of God in Jesus Christ, but that God has acted in Jesus Christ is not a fact of past history open to historical verification, and this is shown by the way in which the New Testament describes the figure and work of Christ in mythological — not historical — terms.

Fortunately we are not left to deduction; what we surmise is presented unmistakably, although in colorful imagery, in the eschatological passages.

To be sure, there are statements in some OT passages and subsequently in other Jewish texts that YHWH promised to renew Israel and come to Israel in eschatological redemption.

Many of our opinion leaders make a point of ignoring the current pope, but he may have sniffed a change in the eschatological wind far before anyone else.

Instead of abandoning God - talk, however, they renewed it by locating God in the eschatological future.

All this is expressly denied in the eschatological message of Jesus; he knows no ends for our conduct, only God's purpose; no human future, only God's future.

-- such characteristic teachings of Jesus, even when their statement happens to be set in an eschatological framework, have another source than apocalypticism, and they are not so demonstrably fashioned by it that, without it, we can be sure they would have been very different.

In fact the ambivalence of the church toward marriage is grounded in the eschatological convictions which freed some from the necessity of marriage — i.e., singleness becomes a genuine option for service to the community.

Over against various forms of evolutionary optimism, he states that «Our hope lies not in an encouragement to make more of the potentialities of present process, but in a call to participate in Christ in that eschatological transformation constituting the new creation, which is to grow from the seminal event of his resurrection.»

On the basis of this similarity, Newbigin treats science and religion as identical in form, so much so that we may, he argues, speak of the purpose in machines and the purpose in eschatological faith as ultimately the same.

Thus the Christian Hegelian can say that God is most truly and fully himself when he transcends and passes beyond his own identity and becomes «other» than himself in the eschatological event of Christ.

Nor do such symbols play a peripheral role in eschatological faith; they are rather at its center, even if that center was lost in the established form of the Christian tradition and in its nondialectical theologies.

This emphasis upon the humiliation, i.e. the historical in the kerygma, is in turn rooted in the eschatological orientation of primitive Christianity.

In this eschatological assurance, it is clear that Moltmann has not truly qualified the ultimate nature of God's omnipotence.

May we say that old and new are truly opposite in eschatological faith, and that it is only on the basis or ground of this total opposition that an eschatological fulfillment can occur?

As with the evangelical counsels of poverty, chastity and obedience, virginity is a radical orientation towards Christ, living the Gospel in the here and now, which is thereby an efficacious sign in the present of that final salvation which will be fully realised in the eschatological Kingdom at the end of time.

You mentioned at one point that you lost your «job» because of changes in your viewpoint — I would be interested in hearing more of that, as both myself and a number of my close acquaintances suffered something similar in our ministries over changes in our eschatological perspectives.

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.»

Some scholars argue that because the churches were caught up in eschatological expectation, very little of their discussion about social ethics is relevant to modern issues.

Héring, to whom I have been indebted at several points in this discussion, concludes his study of the appearances in the Synoptic Gospels of the phrase «Son of Man» in the eschatological sense with these three propositions:

As I am using it, theocracy refers to the benevolent reign in the eschatological future when God will be all in all.

To return to the primitive kerygma, we recall that in it the expectation of the Lord's return was held in close association with a definite valuation of His ministry, death, and resurrection as constituting in themselves an eschatological process, that is, as a decisive manifestation of the mighty acts of God for the salvation of man.

Thus the authentic line of development, as the expectation of an immediate advent faded, led to a concentration of attention upon the historical facts of the ministry, death, and resurrection of Jesus, exhibited in an eschatological setting which made clear their absolute and final quality as saving facts.

For a more thoroughgoing valuation of the life of Jesus in eschatological terms we must turn to the Synoptic Gospels, and in the first instance to Mark.

The overthrow of the «kingdom of the enemy» is in eschatological tradition the coming of the Kingdom of God, that is, the ultimate divine event.

It is clear, then, that we have here, as in the preaching which we found to lie behind the Pauline epistles, a proclamation of the death and resurrection of Jesus Christ, in an eschatological setting from which those facts derive their saving significance.

The Jewish belief in an eschatological resurrection became part of the Christian expression of hope.

This does not mean that the theologian is physically there in the eschatological future.

When the idiom of resurrection came to be used in an eschatological form to express man's ultimate hope, there was no one clear and unmistakable interpretation of it.

The Jewish belief in an eschatological resurrection thus became part of the Christian expression of hope and we shall, in Chapter 13, trace its development.

What has appeared to me precisely as most interesting in the Christology of Moltmann is his effort to resituate the central preaching of the Resurrection in an eschatological perspective.

The resurrection idiom in its eschatological form was a lively element in Jewish thought, and an essential pre-requisite for the rise of the Easter proclamation.

The Pauline kerygma, therefore, is a proclamation of the facts of the death and resurrection of Christ in an eschatological setting which gives significance to the facts.

It was in this eschatological context, as we have seen, that the idiom of resurrection had finally taken root in Jewish thought.

However, in the first case of the unreturned gift, one could say that there always remains a hope for a reciprocal gesture, as there is in an eschatological reserve: there will always be self - sacrificing in this life, but in hope of the eternal banquet.

On the other hand, the New Testament witness to fulfillment is rooted precisely in the eschatological vision and in the belief that the future of the Lord, albeit in a hidden and fragmentary way, is present in our midst in the form of signs, first fruits, foretaste and so on.

We too need to ground our political concerns in an eschatological hope.

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

In the eschatological Christian community, the sense that the structures of communal and individual existence which had governed the past were now already at an end may well have relaxed the guard of consciousness against the powers of the unconscious.

If he read the signs of the times in the eschatological symbolism of his own day, that does not mean that we must so interpret them.

Like its analogue in the prophetic faith of the Old Testament, it must be grounded in an eschatological End, and it can be consummated in that future End only by moving through a rebirth or renewal of all that existence which has been.

The formulation «The messiah reveals the participation of all things in the eschatological fulfillment that he accomplishes by his death and resurrection» does not do justice to the biblical witness that the eschatological fulfillment is achieved through two comings of the messiah, not one.

Quite naturally Christian theology has turned aside from the problem of the meaning of such a movement of repetition, just as it has refused the task of thinking through to its own ground in an eschatological End.

It is indeed clear that the primitive formulation of the Gospel in eschatological terms is as strange as it could well be to our minds.

Significantly, the same passage in Hebrews that describes so vividly the reality the heavenly church gathered in eschatological assembly with the angels and believers of all time also provides the strongest proof text in the Bible for regular church attendance, «Forsake not the assembling of yourselves together» (Hebrews 10:25).

His theme is life eternal, that is to say, in eschatological language, the life of the Age to Come, but life eternal as realized here and now through the presence of Christ by His Spirit in the Church.

If the reality of the body of Christ is not prior to the Church, how could Paul write that in the eschatological future the Lord will «change our lowly body to be like his glorious body» (Philippians 3:21)?