Quotes About Eschatology

Participatory eschatology involves a twofold affirmation: we are to do it with God, and we cannot do it without God. In St. Augustine's brilliant aphorism, God without us will not; we without God cannot. We who have seen the star and heard the angels sing are called to participate in the new birth and new world proclaimed by these stories.

Eschatology is not, of course, about the destruction of the earth, but about its transfiguration, not about the end of the world, but about the end of evil, injustice, violence—and imperialism.

B]iblical eschatology is fundamentally not a matter of calendar but of Christology. Developing an eschatological understanding is not a matter of assembling isolated texts in some artificial scheme, but rather one of gaining a comprehensive and integrated perspective of the sovereign God's purposes for human history.

For the first time ever, everything is in place for the Battle of Armageddon and the Second Coming of Christ.

Hence the end of the world should be awaited with all longing by all believers.

Revelation "is not about a rapture out of this world but about faithful discipleship in this world.

J. Nelson Kraybill therefore contends that the "rapture" more accurately describes not being whisked away into heaven but our going out to meet Jesus to welcome him back to earth!

The present, which, as a model of Messianic time, comprises the entire history of mankind in an enormous abridgment, coincides with the stature which the history of mankind has in the universe.

The Greeks, if the truth be told, were far too wise to have a consistent eschatology that presumed infallible knowledge of the afterlife. They had noted that no one ever returned from death and took the sane and sensible view that those who claimed to know what happened to a person after they died were either fools or liars.

79 percent of Christians in America believe Jesus will be returning to earth at some point.

The end of time will not bring a salvation of the flesh; it will bring a deliverance from the flesh.

The history of this world was divided into two phases: the present age, which was controlled by the forces of evil, and the age to come, in which God would rule supreme.

Judaism says, "The Messiah is going to come, and that's the end of history"; Christianity says, "The Messiah is going to come back, and that's the end of history"; Islam says, "The Messiah came; history is irrelevant." One

the antagonism between Jewish messianism, which was political, and Christian messianism, which was religious…

Our lives are eschatologically stretched between the sneak preview of the new world being born among us in the church, and the old world where the principalities and powers are reluctant to give way. In the meantime, which is the only time the church has ever known, we live as those who know something about the fate of the world that the world does not yet know. And that makes us different. —Will Willimon, Conversion in the Wesleyan Tradition

Luke had a theological reason for this, for in his view the story he was telling shall not come to an end before the end of all history.

Christian ethics must be grounded in a rightly conceived eschatology, for what one believes about the future will largely shape how one will live today.

Bonhoeffer's emphasis on the deep this-worldliness of Christianity does not lead to de-escahtologizing the gospel.

Bonhoeffer's emphasis on the deep this -worldliness of Christianity does not lead to de-eschatologizing the gospel.

the agency of a creator, who is not however always the starting point, and we find that the theory of evolution is combined with the theory of creation, so that Prajâpati is sometimes spoken of as the creator while at other times the creator is said to have floated in the primeval water as a cosmic golden egg. Eschatology;

Every eschatology returns to, continues and revalorizes the idea that the Creation, supremely the divine work, is alone capable of renewing and sanctifying human existence.

Premillennialism simply means the reign of Jesus Christ will be a literal one thousand years and will begin in the future after the Tribulation.

What is envisaged is a point or stretch lying at the end of history; it forms part of what are called "days"; that thereafter there shall be no more days, but something of a different nature is not implied.

We hope presently to show that, as a matter of fact, not only the Christology but also the Soteriology of the Apostle's teaching is so closely interwoven with the Eschatology, that, were the question put, which of the strands is more central, which more peripheral, the eschatology would have as good a claim to the central place as the others.