Sentences with phrase «viewing eschatology»

This is in part due to the influence of 20th - century theologians such as Paul Tillich, Rudolf Bultmann and Jürgen Moltmann who have argued persuasively against viewing eschatology in personal terms.

Not exact matches

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Preschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin PrEschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

Hans Conzelmann has united these various lines of development into a unified view of Jesus» eschatology and his person, in which christology replaces chronology as the basic meaning of Jesus» message: the kingdom which Jesus proclaims is future, but the «interim» is of no positive significance to him.

Christian eschatology, he answers, has a similar playful focus, i.e., it must be viewed as «totally without purpose, as a hymn of praise for unending joy, as an ever varying round dance of the redeemed in the trinitarian fullness of God, and as the complete harmony of soul and body.»

(I have attempted to examine this view in an earlier article,» «Realized» Eschatology,» Christendom, 6:82 - 95.

and aims to provide a genuinely biblical view of prophecy and eschatology.

The customary view among New Testament scholars and theologians is that Schweitzer set out to delineate the true picture of the historical Jesus because his predecessors and contemporaries had overlooked Jesus» preoccupation with eschatology.

The eschatology of the Sayings Gospel shares the view that in the general resurrection, everyone will be judged according to his or her own works, as commonly assumed in antiquity, in Judaism, and even by Paul (2 Cor.

There are difficulties indeed with the Biblical eschatology; but some of them arise precisely from the fact that the Biblical world view did not contemplate a distinction between two orders of time.

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

Nevertheless, the foregoing summaries of the views of Sölle, Moltmann and Metz have showed that there are problems with the eschatology.

In my opinion, the only possible approach for a Christian theologian in dealing with the presence of evil is that of Thomas Aquinas, who holds, pace David Hume, that an omnipotent and benevolent God can coexist with evil in His finite creation, but only when the world is viewed both as a totality and under the aegis of eschatology.

This doctrine, his chief contribution to theology, is determinative for his ethics, his view of history, his Christology, his doctrine of the atonement, and his eschatology.

This anthropology forms the basis of Niebuhr's ethics, view of history, Christology and eschatology, and is the foundation of his rejection of idealism, naturalism and romanticism as inadequate to deal with man's paradoxical nature.

It is doubtful that «realized eschatology» is a good name for this point of view, for it suggests that the end of history has already come and minimizes the futuristic element in the thought of Jesus.

With this survey of variant views in the meaning of the kingdom of God as a base of procedure, let us review the types of eschatology that were outlined in the preceding chapter.

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.

That, in my view, is the only way to preserve the paradox or skandalon of Christian eschatology, which asserts that the eschaton has actually entered history.

Nor is there any hierarchy among theological topics, he argued; there is no reason why a dogmatics should not begin with the Holy Spirit or salvation or eschatology: «There is only one truth, one reality, but different views, different aspects: just like the sun shines on different places.»

I have presented a similar point of view in Ethics and Eschatology in the Teaching of Jesus,» Journal of Religion, 20:359 - 70.

Jewish eschatology is fluid, and, although the general view is that the reign of the Messiah will last for ever, there are parts of it in which the Messiah has a limited reign.

This aspect of the total view will be discussed in the next chapter on eschatology.

I rejected a moment ago Dodd's view that for Jesus the whole meaning of eschatology was fulfilled in the revelation of the sovereign righteousness of God which was taking place in him; I find it impossible to deny the element of the temporal in Jesus» thought about the judgment and the kingdom.

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

Nevertheless Werner proceeds to examine other doctrines and teachings: the Law, the gospel, faith, sin, flesh and spirit, sacramental teaching, eschatology, the view taken of the primitive apostles, the attitude toward the Jewish people, also that toward the heathen; and he concludes with an examination of the vocabularies of the two writers.

Here again we are accustomed to a one - sided view, in this case with regard to the relation of eschatology and history: the eschatological interpretation placed upon Jesus is largely responsible for the introduction of non-historical material into the Gospels.

In The End of Evil: Process Eschatology in Historical Context, for example, Marjorie H. Suchocki holds the following views:

The so - called «transmuted eschatology» of the Fourth Gospel has to be viewed in connection with the rigorous cosmic eschatology which is one of the features of its rugged dualism.

Without casting Enlightenment rationalism as categorically evil, Wright details some of the problematic consequences of Enlightenment assumptions regarding the biblical text: false claims to absolute objectivity, the elevation of «reason» («not as an insistence that exegesis must make sense with an overall view of God and the wider world,» Wright notes, «but as a separate «source» in its own right»), reductive and skeptical readings of scripture that cast Christianity as out - of - date and irrelevant, a human - based eschatology that fosters a «we - know - better - now» attitude toward the text, a reframing of the problem of evil as a mere failure to be rational, the reduction of the act of God in Jesus Christ to a mere moral teacher, etc..

Limp, drained; bereft of his world view, his eschatology, in that moment he did not understand what had happened.

There lies the center of the long perspective; there lies the focus — in the heavenly places, and in the future — like a dramatic scene whose center is off - stage, as in the Agamemnon of Aeschylus; like a symphony whose climax is still to come; (A view which I have tried to set forth in an article, «Eschatology and Reunion,» Religion in Life, 10:83 - 91.)

The good news is that recent scholarship has progressed beyond the campaign to de-Platonize eschatology, and a more nuanced interpretation has come into view.

Well, he had a lot more than that — including the biblical basis for his view of eschatology, which he had been studying and teaching for decades.

This conception of creation as a saving event is, I believe, the basis of the biblical view that the eschaton must correspond to the beginning, that eschatology, in other words, is determined by protology or ktisiology.