Quotes About Eschatological

Paul refers to "the glory of God in the face of Jesus Christ" (2 Cor 4:6 NRSV). Colossians 1:19-20 (NRSV) asserts that "all the fullness of God was pleased to dwell" in Jesus and through him God works to "reconcile to himself all things." In a cluster of christological claims in Hebrews 1:1-4, Jesus is presented as the surpassing eschatological revelation of "God," as constituted by "God" to be "heir of all things,

God" has now done something in Jesus so important that it represents a surpassing further disclosure of divine purposes, both illuminating the eschatological future and also casting a powerful retroactive light on all "God's" prior actions witnessed to in the OT. Everything is given a new meaning in light of Jesus, and Jesus in turn is the superlative vehicle of divine purposes, the new defining divine action in the light of whom one now can and must understand adequately what "God" means.

Believing in the gospel isn't optional. It is imperative, for those who don't put their trust in Jesus will face eschatological humiliation (Rom 9:33; 10:11). Conversely, believers are the children of Abraham (Gal 3:6; cf. 3:8) and therefore the children of God (3:26). They belong to God's family and are members of the true Israel of God (6:16). Those

Thus, our main point to make here is that there is not only a crucially vertical (God-humanity covenant) and eschatological (new exodus) aspect to the enacted parable of the Last Supper, but there is equally a horizontal, new covenant community aspect.

The unity of divine revelation, of the various dispensations, is found in the goal of history, the kingdom of God. And since this kingdom is centered in the person and work of Jesus Christ, the dispensational unity of Scripture and of history is Christological as much as it is eschatological.

The kingdom is nearby, adjacent to our own reality, present, yet veiled in the boundaries we avoid, and in the margins we protect ourselves from. So there is no riddle. The eschatological reality is here, yet we feel the urge to evade it, and the lure to ignore it.

his celibate priesthood, eschatological sign of the end of history

He also loved Christ. And he knew that if he were to love himself in the most profound and godly sense, he must not abandon the indelible character of his life—his celibate priesthood, eschatological sign of the end of history—carrying in his own flesh a word about the final objective of love, the ultimate consummation toward which all human love strived and that all human love fell short of on this earth. "In Paradise," he would tell her, "in Paradise we. . .

What matters is eschatological duality (the present age and the age to come), not ontological dualism (an evil "earth" and a good "heaven"). Evil