Sentences with phrase «of eschatology»

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 limitation of the work is the unduly one - sided understanding of the eschatology of Jesus as «realized eschatology».

Here's how 1,000 Protestant clergy disagree on the rapture, the Antichrist, and other points of eschatology.

It may well be true that the whole meaning of eschatology is for us fulfilled in the revelation in Christ — that is, in the active presence in Christ as known within the church — of the eternal order, the kingdom of God: the Fourth Gospel has some such conception.

My purpose is not to debate two of the major planks in his theological platform — i.e., evolution and progress — but to lay to rest the mistaken impression that the whole of his eschatology is utopian.

It may be in the area of eschatology that the Christian encounter with Jesus - believing Jews will prove to be the most challenging, since the Jewish people remain the bearers of the messianic hope, opened to the nations through the death and resurrection of Israel's messiah.

I have argued in a forthcoming work, The Realities of Faith and The Revolution in Cultural Forms, that the dimension of depth which has appeared in contemporary theology under the discussion of eschatology, has affinities with this new vision of science, if in fact it is not of apiece with it.

Finally, and extending this emphasis to the present, relational thought encourages a working through of the typical view of eschatology.

The only true interpretation of eschatology is one which makes it a real experience of human life.

It is on the topic of eschatology that I most favorably incline these days to Tim LaHaye's overall perspective.

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).

The Kingdom of God as eschatological deliverance is diametrically opposed to all relative values — provided that the idea of eschatology is wholly and radically understood; and such an understanding must now be sought.

Moreover, it is conceivable that this mode of metaphysical or theological understanding represents and embodies a synthesis or coming together of eschatology and christology.

In most of these themes — the centrality of eschatology, a renewed interest in the church as theological locus, Trinity as determinative for all that is said about God, salvation as participation — Pannenberg is in line with much recent theology.

Paul, as we have seen, derives from the eschatological valuation of the Church's life in the Spirit a» Christ - mysticism» which represents a conclusive reinterpretation of eschatology; and he also presents the death and resurrection of Jesus in their full meaning as eschatological facts.

This transformation of eschatology into «mysticism» (if that is the right word) had consequences in the practical sphere.

It was in the nexus of eschatology, unity, and Evangelicalism that the discussion most illuminated.

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.

But then, if the preaching of Jesus and of the primitive church proceeds from the eschatological source, it is necessary to readjust all theology in accordance with the norm of eschatology and cease to make of discourse on the last things a sort of more or less optional appendix to a theology of revelation centered on a notion of logos and of manifestation which would itself owe nothing to the hope of things to come.

When we start to approach the brand of eschatology so widely purveyed in current religious media and books, the first obstacle is the language itself.

In any case, there is a great risk of reducing the rich content of eschatology to a kind of instantaneousness of the present decision at the expense of the temporal, historical, communitarian, and cosmic aspects contained in the hope of the Resurrection.

Nowhere was this diversity more obvious than in the subject of eschatology.

For Niebuhr, then, the symbols of eschatology express the faith that God's final act is to perfectly justify and sanctify history; God's final word to history is the perfect fulfillment of grace.

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

They remain in the framework of eschatology shared by all historic churches and creeds.

In Christian thought and in biblical writing, there is talk of eschatology, or a future - to - be-realized one day.

I do not believe that «a life based on invisible, intangible realities» is too wide a definition of eschatology.

It is, of course, possible to say that this would have happened anyway through the love commandment of Jesus, regardless of eschatology.

Hence, problems of eschatology and ethics are basic to much of the record.

Whether they know it or not, they owe most of their eschatology to a renegade Anglican priest from Ireland named John Nelson Darby, who spent a large part of the 19th century preaching something called «premillennial dispensationalism.»

The rejection of «apocalyptic,» the alleged opposite of eschatology, leads to yet another element: the supposed antagonism between the prophetic and the «legal» and thus between the prophetic and the cosmic and cultic.

This reduction of eschatology is generally explained by the alleged experience of disappointment over the delay of the parousia.

It should first be noted that in the great prophets of the Old Testament and the great prophet of Iran, Zarathustra, a similar association of eschatology and moral demand is found.

Jewish apocalyptic as well as the history of eschatology elsewhere offers abundant proof of this.

It is then natural that other scholars have thought just the opposite, that he was only an eschatological prophet, and either that his preaching of the will of God is to be understood only in the light of the eschatology, or that it does not come from him at all but was ascribed to him by the church.

But if we seek so to explain the preaching of Jesus, we should have only a psychological explanation, not an insight into the inner relationship of eschatology and demand.