Sentences with phrase «think apocalyptic thoughts»

Not exact matches

In a panel discussion in Silicon Valley Saturday, however, Musk took a more measured tone on AI, encouraging members of the audience to think about how to prevent it from progressing along a potentially apocalyptic path.

For many techies, the thought of reality star Kim Kardashian West speaking at a tech conference is something akin to an apocalyptic sign.

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?

John Paul is apocalyptic, obsessed with martyrdom and with the Virgin Mary, and, worst of all, self - important: «The pope himself seems to think the whole church depends on him — on his being saved by the Virgin of Fatima, on his living into the new millennium, on his visiting every Marian shrine, on his Stakhanovite canonizing, on his re-definitions of every truth, on his creating a like - minded episcopate....

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.

Thomas Paine's assertion in Common Sense that «we have it in our power to begin the world over again» represents secularized apocalyptic thought in the form of a revolutionary overthrow of monarchy, which was demonized as anti-Christ.

Apocalyptic thought provokes resistance, because it fuses an alternative vision of history's telos with warfare and final judgment, all within the context of a prophetic claim to have removed the veil that keeps humans from truly perceiving the world.

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.

These twin emphases of apocalyptic thought remain present in Protestantism.

Indeed, I believe the greatest challenge before us is one of understanding the integral and mutual relationship between apocalyptic faith and a dialectical mode of thinking and vision.

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.

There is no doubt that apocalyptic thought nourished ideas of revolution in both evangelical and secular circles in the late 1700s.

He examines the way that apocalyptic thinking has structured popular attitudes toward nuclear war, Israel, Russia, American foreign policy, the growth of government, and whatever was regarded at the moment as the Antichrist.

He focuses almost exclusively upon Darbyite prermillennialism, which might be called the main trunk of apocalyptic thinking in modern America.

There are some, though it is a minority position among New Testament scholars, who think that the apocalyptic passages attributed to Jesus were interpolations of early Christian thought.

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.

Although he wisely assured them that God would take care of «those who have fallen asleep,» his own picture of the second coming as it appears in both letters shows that his thought regarding it had not progressed much beyond current Jewish apocalyptic ideas.

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.

This apocalyptic sense of dreadful things to come hangs over Nietzsche's thinking like a thundercloud.

In this article we shall be looking for some structures of response which can be facilitated by apocalyptic and by process thought respectively, and which can illuminate our own situation and what it is to recognize the new and respond to it adequately.

Now Christianity has produced its own false form of apocalyptic in which the apocalyptic goal (eschaton) is thought of in a chronological sense as some far - off divine event toward which all creation and all history move.

The concept of nature as evil and alien to humanity began basically in late apocalyptic and gnostic thought in the Christian era.

In this article we shall be looking for some structures of response which can be facilitated by apocalyptic and by process thought respectively, and which can illuminate our own situation and what it is...

THIS, faithless, is the nature of so much belief: «The amazing thing about apocalyptic thought is that a specific prophecy can be disconfirmed, but the idea can never be discredited.

This ontological disjunction makes apocalyptic thinking an anthropological constant: time is always coming to an end for each individual, after which the world will be no more.

Yet it is not enough to think of Jesus as an apocalyptic preacher, however true this may be, for his apocalypticism was quite distinct from that of mainstream Judaism.

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.

Apparently there are two thoughts as to how devistation will come to us in the near future: Apocalyptic disaster brought forth by the grace of God, or climate data which has been continually compiled and interpreted by climate scientists since the 1960s.

If this be the case, then an understanding of the kingdom in three senses — the eternal, righteous rule of the sovereign God; the call to moral obedience in love; and an apocalyptic final consummation — seems less inconsistent in the thought of Jesus than they have often been assumed to be.

This is a subject or self - consciousness which becomes deeply reborn in early modernity, thence being renewed in a uniquely modern apocalyptic thinking, only to be absolutely negated in Nietzsche's apocalyptic dissolution of the «I,» an «I» which he could know as the creation of ressentiment.

Leahy is a deeply contemporary and a deeply Catholic thinker, and his first book, Novitas Mundi (1980), intends to be a revolutionary breakthrough to an absolutely new thinking, and while conceptually enacting the history of Being from Aristotle through Heidegger, at bottom this book is an apocalyptic calling forth and celebration of the absolute beginning now occurring of transcendent existence in pure thinking itself.

In this great parable of the last judgment there is a striking combination of apocalyptic thought with the prophetic.

So that if a pure enactment of the death of God occurs throughout all of the full expressions of a uniquely modern apocalyptic thinking, does this movement fully and finally distinguish ancient and modern apocalypticism?

America may well be the primal site of contemporary apocalyptic thinking, and it is America that has given us our purest and deepest contemporary apocalyptic thinker, D. G. Leahy.

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.

Sometimes this was from the angle of the principles of Christian ethics believed to be derived from it, and again it centered on the attempt to explore the relations of apocalyptic to prophetic thought in the message of Jesus.

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.

In the thought of Jesus, there was a blend of the prophetic and apocalyptic elements inherited from his Jewish culture.

And could this be said of the whole world of modern apocalyptic thinking?

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.

Altizer holds that Jesus was an apocalyptic prophet who proclaimed and enacted the dawning of the Kingdom of God, and that there is a comparable dawning in modern thinking which calls for a transformation of and a break from the old aeon or old world.

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 biblical writers were fallible persons like ourselves and could have made mistakes, the more probably because current Jewish thought was full of apocalyptic imagery.

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.

These interpreters hold that Jesus used the phrase only in its ordinary sense of «man,» and that some community in which the Gospel tradition was being formed, itself thinking of Jesus as the apocalyptic Son of Man, read that meaning back into Jesus» words.

Denise, I think the consensus is here — if consensus is allowed in terms of being on their own journeys, even NP is leery of all beliefs — anyways, the consensus arrived at by Contextual epistemology, not Foundational, as it can not be seen as a given, is that Jesus did not even exist, so hence he can not even be a failed apocalyptic prophet.

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.

There is the same type of apocalyptic thinking and the same seizing of the high moral ground.

Apocalyptic thought implies an epoch, a period of time, before the triumph.

Yet to this prophetic or «immanental» point of view the apocalyptic passages in the Bible are a blend of first century thinking with symbolic imagery.