Sentences with phrase «not apocalyptic»

Like «not apocalyptic,» «not a catastrophe» is a low bar, indeed.

If Easterbrook is recycling partisan talking points, they are mostly Democratic, not Republican ones, save for his view that global warming's threat is real but not apocalyptic.

In chapter 3 I stated several reasons why I find difficulty in the apocalyptic view, though it needs to be reemphasized that one may have an eschatology that is not apocalyptic.

If there is one emphasis of the Seminar that appears to be unique within NT scholarship, it is perhaps our judgment that Jesus was not an apocalyptic firebrand, but more a teacher of sacred wisdom within the traditions of ancient Israel.

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 wrote.

... And certainly many of my friends who are professional theologians, they're not apocalyptic.

Drawdown focuses on small, practical steps, not apocalyptic scenarios and impossible solutions.

CN, but isn't that apocalyptic scenario you lay out perfectly consistent with the traditional role of the judge as sentencer?

Not exact matches

If you don't believe me that email is on the deadpool, consider a few highly illuminating and apocalyptic signs.

Despite the apocalyptic language, media heads like Weisberg and Remnick cautioned reporters and readers on Thursday not let succumb to total despair.

Before I get ahead of myself let me clarify: I don't foresee an apocalyptic robot takeover happening any time soon (or ever for that matter).

Health secretary has warned of a possible 270 deaths due to an apparent IT error, but experts say the numbers do not stack up

Jeremy Hunt has described the failure of the breast screening programme to invite some older women for a mammogram in apocalyptic terms, warning of a possible 270 deaths and...

The apocalyptic visions of killing encryption aren't worth taking seriously.

Not only does the rhetoric of Crisis on Campus combine the sensibilities of a management consultant report with the urgency of a liberal - progressive manifesto tinged with futurist incantations, it is also an apocalyptic prediction of the consequences of ignoring his suggestions.

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?

If, as George Weigel has suggested, 1968 was absolutely the worst moment for Humanae Vitae to appear, it could not have been a better one for Ehrlich to advance his apocalyptic thesis.

Dealing with a man whom they knew was consumed with the Apocalypse, they deliberately created a situation that the Davidians could not have seen as anything but apocalyptic.

His thesis, fiercely argued, and indeed with an extreme of rhetoric faintly reminiscent of Nietzsche, was that the culture of his day, both bourgeois and modernist, was in fact so thoroughly feminized as to make the redemption of masculinity impossible outside of an apocalyptic scenario; and that this, and not some alleged patriarchal bias, was the root of all modern decadence (and violence).

The conservative opposition found the passion of his condom advocacy not only thoroughly objectionable but medically unsound; his apocalyptic predictions regarding the spread of AIDS (by 1999, he claimed, one out of every four people around the globe would have the virus) became increasingly tedious and incrementally unbelievable.

This is not to deny Jesus» profound connection with the tradition of Jewish apocalyptic literature.

But we should note that the rebels were not democratic reformers, but apocalyptic radicals seeking the institution of heaven - on - earth.

I know, I know, our time is not God's time, but perhaps there is room to think outside the apocalyptic box altogether, and to be fully satisfied with the first coming.

The first group of apocalyptic sayings are conceded to be authentic, but in them Jesus does not explicitly identify himself with this future «Son of Man».

He doubtless conceived the method of the kingdom's coming in apocalyptic terms, as a dramatic overthrow of the earthly status quo by a heavenly invasion, but the meaning of the kingdom to him was centered, not in the victorious supremacy of one race and nation.

And the reason for this is simple: Jesus was not less than the Jewish Messiah, or than the apocalyptic «Son of Man» seen in visions and dreams by his worshipers; (Rev. 1 - 13; Acts 7:56; etc.) he was — and is — in fact far more.

It reflects the theology of those who thought of Jesus exclusively in apocalyptic terms, and were prepared not only to go through the tradition and substitute «the Son of Man» for his simple «I,» but also to insert appropriate quotations or paraphrases of their favorite apocalyptic texts in order to give his life its appropriate setting — as they assumed — and his teaching its proper interpretation.

Apocalyptic recognizes the tragic in history, utilizing it as the tinder upon which an alternative vision must be built that can not rely upon history for its realization.

The fact that Matthew and Luke quote this paragraph at different places, and Mark does not have it, suggests that it was not originally a part of the apocalyptic discourse.

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).

No doubt the total vision promised by an apocalyptic form of faith is not yet present upon our historical horizon; for, immersed as we are in a fully profane consciousness, we would seem to have lost the very possibility of apocalyptic vision.

People calling themselves Christians, don't pronounce the Christian doctrine but tell any nonsense — that is apocalyptic.

Redemption is not dependent upon Messianic calculations or any apocalyptic event, but on the unpremeditated turning of our whole world - life to God.

The very form of Christianity's original apocalyptic proclamation rests upon an expectation that the actualization of the Kingdom of God will make present not the almighty Creator, Lawgiver, and Judge, but rather a wholly new epiphany of the deity, an epiphany annihilating all that distance separating the creature from the Creator.

We must not dissociate the lines of the text from their accompanying illustration, for the apocalyptic epiphany of Jesus occurs when Satan and Jerusalem engage in a mutual embrace.

But it is not only in apocalyptic fanaticism that we find a group of Jews who are regarded as beyond hope, regarded, in fact, as Gentiles.

In spite of great diversity of origin and symbol, and widely varying degrees of spiritual sensitivity, most of them are not only critical but contain an apocalyptic or millennial note.

Teaching relating to a messianic banquet is a commonplace of Jewish apocalyptic, but, in view of the pointed reference normally to be detected in sayings and parables of Jesus, we would not expect his saying to be either general or commonplace.

However, the last lunar eclipse on 28 September 2015 should not be identified as the apocalyptic blood moon described in Scripture passages like Revelation 6:12 - 17.

Such an apocalyptic and dialectical understanding of the atonement, however, demands a new conception of atonement or reconciliation: a conception revealing not simply that God is the author and the agent of atonement but is himself the subject of reconciliation as well.

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.

To the spiritual or radical Christian, the very name of Jesus not only symbolizes but also makes actually present the total union of God and man, and for that reason it likewise gives witness to a concrete reversal of history, and a dawning apocalyptic transfiguration of the cosmos.

This may seem a somewhat apocalyptic note to sound, at least without any warning or emollient prelude, but I believe I am saying nothing not almost tediously obvious.

In 17.20 f. the general apocalyptic - type expectation is denied, but this is followed by a reiteration of the traditional Christian hope in the form of waiting for an End, the coming of which can not be prognosticated, vv.

I also don't like the sense that for those Evangelicals, we're a means to an apocalyptic end.

As one who accepted the strange vocation of being an apocalyptic seer, Blake was not in quest of a hidden but ancient mythical form; instead, he was engaged in a desperate search for a new mythical «system» by which he might record the dawning of a final movement of redemption in the arena of our totally fallen history.

So far as the interpretation of the saying is concerned, there is general agreement that the «not with observation» denies the possibility of the usual kind of apocalyptic speculation, and the present writer claimed earlier, (N. Perrin, Kingdom, pp. 176 ff.)

In the biblical documents, the prophetic motif clearly dominates the apocalyptic (which is one good reason for not buying into the current trend to elide the former into the latter), which means that hope characterizes the Christian stance toward life.

Dear Rev Blair you are not much better than Rev Camping (who you criticize) with all of your fear mongering of hell and torcher; then you have the nerve to be selling a book for profit about apocalyptic doomsday perdictions.

He does not view it in terms of an ethical community, as does much of 19th - century theology, but in accordance with the exe2etical discoveries of the 20th century, which find the source of this term in the apocalyptic movement and the teachings of Jesus.

This idea was not new since it was part of the apocalyptic nature of the age.