Quotes About Eschatological

However, within the Bible we find a much more radical view of the eschatological kingdom, not as the absence of something that is to come, but rather as the absence of a kingdom that is already here.

Trump cannot be re-elected without the votes of evangelical Christians, a group of people who, because of their heated eschatological dreams, are simultaneously capable of blindly supporting Israel and regarding American Jews with suspicion.

The gospel, centered profoundly for Jesus in the announcement that the reign of God is at hand, is eschatological in character. It pulls back the veil on the coming reign of God, thereby revealing the horizon of the world's future. The gospel portrays the coming of Jesus, and particularly his death and resurrection, as the decisive, truly eschatological event in the world's history.

Though the integration into a single whole of all legitimate theologies is an eschatological desideratum, it can only be approached asymptotically in time.

In Christ, we know that the powers of the old age are doomed, and the new creation is already appearing. Yet at the same time, all attempts to assert the unqualified presence of the kingdom of God stand under judgment of the eschatological reservation: not before the time, not yet.

Paul understood himself as a Jew sent by the God of Israel to the world of Gentile "outsiders" for the purpose of declaring to them the message of eschatological salvation promised in Israel's Scriptures - preeminently Isaiah - to the whole world.

To be sure, Paul hopes for the ultimate triumph of God's grace over all human unbelief and disobedience (Rom. 11:32, Phil. 2:9–11). Until that eschatological consummation, however, Paul speaks only to the community of faith. He articulates no basis for a general ethic applicable to those outside the church.

It seems that John not only writes in the tradition of the Old Testament prophets, but understands himself to be writing at the climax of the tradition, when all the eschatological oracles of the prophets are about to be finally fulfilled, and so he interprets and gathers them up in his own prophetic revelation. What makes him a Christian prophet is that he does so in the light of the fulfilment already of Old Testament prophetic expectation in the victory of the Lamb, the Messiah Jesus.

It is striking how seldom Paul uses eschatological judgment as a threat to motivate obedience. More characteristically, he points to the sanctifying work of God's Spirit, already underway in the community, as a ground of reassurance and hope.

Hence the vocation of the Church of Christ in the world, in political conflict and social strife, is inherently eschatological. The Church is the embassy of the eschaton in the world. The church is the image of what the world is in its essential being. The Church is the trustee of the society which the world, not subjected to the power of death, is to be on that last day when the world is fulfilled in all things in God.

The marriage of military metaphysics with eschatological ambition is a misbegotten one, contrary to the long-term interests of either the American people or the world beyond our borders.

should be clear by now that this making-right, or rectification, is not a process. It is already true, in Christ; but it is true eschatologically, from the perspective of the End. The now–not yet dynamic is operative here, as always.

During the great storm the lightning strikes multiplied in frequency and ferocity. It seemed like a new kind of lightning, not just electrical but eschatological.

The foregoing observations...suggest that influences other than purely exegetical ones can affect the church's outlook....Church history also suggests that eschatological positions can significantly influence the church's understanding of the nature and scope of its mission to the world.

Postmillennialism is an eschatological outlook that anticipates a period of unprecedented revival in the church prior to the return of Christ, resulting from new outpourings of the Holy Spirit. This great revival is expected to be characterized by the church's numerical expansion and spiritual vitality. As a secondary result of the growing influence of Christian values, the world as a whole is expected to experience conditions of significant peace and economic improvement.

In addition to the emotive appeal of its eschatological promise, there was the tremendous attraction of Marxism as a cognitive framework for the interpretation of history and reality. With a largely justified reputation, Marxism functioned as a modern-day theology in the sense that it offered the best of minds a doctrine of very high level of intellectual sophistication with which to grapple, work, and identify.

On this view, then, Paul envisions an eschatological, end-of-time Antichrist, a man characterized by sin and destruction who will assume a place of influence and authority within the professing Church from which he will persecute God's people and foment a spiritual apostasy (cf. Matt. 7:21-23; 2 Tim. 1:15; Rev. 3:1; 11:7-13; 20:7-10), all of which must come to pass before the Lord Jesus can return in fullness.

In Christ we are no longer dominated by the flesh, but by the Spirit; but we are not yet delivered from the flesh. So long as this eschatological tension exists for the believer, so long will there be—in Calvin's view—a gap between the definition of faith and the actual experience of the believer:

Second, there is a clear eschatological focus in the word "blessed."9 If a focus of the Old Testament was on present-life blessings for Torah observance, there is another dimension that deconstructs injustice and sets the tone for Israel's hope: the future blessing of God in the kingdom when all things will be put right; no text in the Old Testament fits more here than Isaiah 61.10 This second dimension shapes the Beatitudes because Jesus' focus is on future blessing.

As Dale Allison correctly points out, "We have here [in the Beatitudes] not commonsense wisdom born of experience but eschatological promise which foresees the unprecedented: the evils of the present will be undone and the righteous will be confirmed with reward."12 This blessing, while its focus is future, begins now (Matt 11:6; 13:16).

Another suggestion has come from Mark Allan Powell, who believes the first four beatitudes promise reversal for those who are unfortunate (vv. 3–6) while the second four promise eschatological rewards to the virtuous (vv. 7–10), with verses 11–12 functioning as a concluding comment. He believes the second four blessings are addressing those who show mercy to the unfortunate ones in the first four.19

This prominence of the kingdom also orients the reader to understand that the macarisms and other wisdom being offered by the Sage Jesus in the Sermon are more than generalized, universal, human wisdom. Rather, these references to the kingdom of heaven set Jesus's teaching into the context of the Jewish story of God's reign and particularly the Jewish expectation of its eschatological consummation,53 its coming from heaven to earth.

Eschatological fears are an ancient human concern. The Romans expected the world to end in 634 B.C. owing to a prophecy involving twelve eagles, while the early Christians anticipated the Final Judgment in their own lifetimes. Pope Sylvester II thought A.D. 1000 would be the last year, a view updated for the modern age by the Millennium bug.

Church history begins with his legal victory at the cross-resurrection-ascension, continues progressively as he subdues all of his other enemies, and ends finally at the eschatological resurrection, which conquers the final enemy, death.