Eschatology

2018 ◽  
pp. 246-260
Author(s):  
William J. Abraham
Keyword(s):  
Intermediate State ◽  
Divine Revelation ◽  
Human Beings ◽  
Experience Of God ◽  
Comprehensive Account ◽  
The Future ◽  
To Come ◽  
Near Death Experiences ◽  
The Church

Instances of near-death experiences both attract and puzzle us. Yet the canonical heritage of the church bids us find the network of concepts and images that can make sense of these experiences and the ultimate destiny of human beings in the language of eschatology. There are compelling arguments for an intermediate state in a comprehensive account of the future. There is also a network of attractive biblical images (paradise, wedding feast, a house with many mansions, and the like). We should expect comprehensive reconciliation in the life to come. We must also take seriously the prospects of judgment resulting in eternal separation from God. The warrants for our claims in this arena are essentially divine revelation and experience of God.

scholarly journals PKM KATEKESE TENTANG MENGHAYATI NILAI KERAJAAN ALLAH DALAM ERA DIGITAL BAGI ANGGOTA KMK. ST. MARTINUS PAROKI PERSIAPAN ST. MARINUS PU’URERE

2020 ◽  
Vol 1 (1) ◽  
pp. 32-41
Author(s):  
Aurelius Fredimento ◽  
John M. Balan
Keyword(s):  
Kinetic Energy ◽  
Technology Development ◽  
Kingdom Of God ◽  
Flowing Water ◽  
Human Beings ◽  
Media Communication ◽  
The World ◽  
The Future ◽  
The Media ◽  
The Church

The development and the progress of media communication at the present is a fact of the knowledge and the technology development that must be accepted. It presence like the flowing water which has a fast current that brings also two influences both positive and negative that must be accounted for the members of the Catholic Students Community Of St. Martinus Ende (KMK St. Martinus Ende). Both positive and negative influences the media community like a kinetic energy or a power attraction that attract  them in a tiring ambiquity. Let them walk alone without escort of a decisive compass where they should have a rightist attitude and responsible. On the point, the guidance and assistance of the church is an  offering  if the church will be born a generation  of the future  of the  church  that is mature and has a certain quality  based  on the growth  and the development  of acuteness and inner  to determine the attitude to the development of media communication. The process of sharpening of mind and the sharpeness of the participants can be realized by giving some activities such as: awareness, deepening and even  the sharpeness of the actor of  media communication as an  alternative of reporting work of the God Kingdom for human beings. It becomes the main moving spirit or activator  for the board of KMK Of St. Martinus Ende  to plan and boring  about the activity of catechism. The activity rise the method of Amos.  By this method, the participants are invited to build a deeply reflection that based on thein real experiences about the media communication, while keep on self opening to the God planning will come  to them  and  give them via  the commandment of God.  The commandment  of God  come to light, inspiration, motivate, power and critics to the  participants about the using of the media communication as a media of the commandment of the kingdom of God  to the world that is more progress and development lately.

scholarly journals Leaders on ladders: the power of story in John’s Gospel

Perichoresis ◽  
2018 ◽  
Vol 16 (3) ◽  
pp. 17-28
Author(s):  
Amy L. Crider
Keyword(s):  
Culture Time ◽  
Effective Leaders ◽  
The Future ◽  
Power Of Story ◽  
John's Gospel ◽  
To Come ◽  
Narrative Techniques ◽  
Christian Leaders ◽  
The Church

Abstract In his Gospel, John reveals this key leadership principle: effective leaders harness the power of narrative to illuminate the metanarrative and connect people to it. John uses narrative techniques to make invisible spiritual realities visible and thus succeeds in connecting people to the metanarrative. John forges a link between people and the metanarrative by showing individuals how their own stories fit into the biblical metanarrative, fulfilling his purpose: ‘These are written that you may believe…’ (20:31). The church is transmitted through the ages by leaders who write. Because the metanarrative is a story and story is accessible to all audiences, the biblical metanarrative is not dependent on culture, time, or context; it transcends the ages, enabling John to lead and write from the present as well as for the future. Thus, John illuminates the metanarrative not only for the infant church but for all Christians to come. Christian leaders today also need to communicate so their people can see their place in the metanarrative of Scripture.

scholarly journals The art of interpreting God’s action in the theology of three medieval mystic women

2021 ◽  
Vol 42 (1) ◽  
Author(s):  
Edith González-Bernal
Keyword(s):  
Social Science ◽  
Courtly Love ◽  
Human Beings ◽  
Cultural Interaction ◽  
Cognitive Capacities ◽  
Fundamental Theology ◽  
Experience Of God ◽  
Interdisciplinary Nature ◽  
Point Of Departure ◽  
The Church

This study presents an approach to the theological minds of three Medieval mystical women: Matilde de Magdeburgo, Margarita Porete and Hadewijch de Amberes. Their theology is for the Church and theological matters, a source of wisdom, for they interpreted their experience of faith as imperative to make the gospel known. They lived in a time marked by significant developments in literature, artistic constructions and experiences of new spiritualities. They were part of an organisation of laywomen called the beguines who taught the art of interpreting God’s action in the being. The medieval writing of courtly love, amorous dialogue and the mystics of nothingness resounded in them. The underlying question of our study was which theological categories did these beguine women rely on to interpret God’s action in beings? As a point of departure, we performed the hermeneutic method to describe some of the theological categories that gave character to their thought, which aimed at enriching a theology that involved women’s contributions, the methods with which they constructed the knowledge and the challenges they proposed. Their theology constituted a critical voice of the androcentric and patriarchal schemes that did not allow women to teach or talk about God.Intradisciplinary and/or interdisciplinary implications: The interdisciplinary nature of the study is that the problem raised assumes a dialogue with other social science disciplines specifically. The way in which women construct a discourse on God’s action in people implies taking into account anthropological, theological, psychological and literary elements. In their openness to God’s action, human beings put into action their cognitive capacities and the knowledge derived from their cultural interaction in order to be able to speak about the experience of God in their lives. This study offers elements for fundamental theology and mystical theology.

scholarly journals Kristi Genkomst og kødets opstandelse. Det eskatogiske hos Grundtvig

1950 ◽  
Vol 3 (1) ◽  
pp. 7-56
Author(s):  
C. I. Scharling
Keyword(s):  
Human Life ◽  
Kingdom Of God ◽  
The Body ◽  
Essential Point ◽  
Life And Death ◽  
The Future ◽  
To Come ◽  
Personal Understanding ◽  
The Church ◽  
Second Coming

The Second Coming of Christ and the Resurrection of the Body. Grundtvigs Eschatology. By C. I. Scharling. This essay shows how Grundtvig, in contrast to his contemporaries in the Church, laid great stress upon the eschatological hope of the future. He may have been partly inspired by Scandinavian mythology (the myth of Ragnarok) and partly by Schellings theories about the great drama of existence (the coming forth of ideas from the Absolute and their returning thither). But the essential point is that the eschatological hope grew forth naturally from his personal understanding of life and death, of the meaning and object of human life, and from his faith in the living, risen Christ as Lord and victor over the powers of darkness and death. It is remarkable that while after 1825 Grundtvig lived with such intensity in the experience of the realisation of the Kingdom of God here and now in the Church’s fellowship with the risen, present Saviour, at the same time, both in his hymns and in his preaching, he gives such powerful expression to the eschatological hope of the future. The author finds the explanation of this in the fact that for Grundtvig (unlike many others) it was not the need and distress of the time that gave life to the Biblical promises of the Second Coming of Christ and the setting*up of the Kingdom of Glory at the Last Day, but his very joy in God’s great Salvation, experienced in the Church. Thus the peculiar thing about Grundtvig’s eschatological expectation is that the tidings of the Second Coming of the Lord are for him an evangel in the full sense of the word; his feelings about the Last Day are far removed from the feeling of fear and horror which meets us in many of the mediaeval frescoes of the Lord’s Return to Judgment or in the old hymn, “Dies irae, dies ilia”. Characteristic of him, too, is his stress on the contin uity between the present world, which came into being at the Creation, and the world to come; the old world shall not be destroyed, but reborn and transfigured; its for this reason that he lays so much stress on faith in the resurrection of the body. On the other hand the author rejects the theory put forward by the Norwegian writer, Paulus Svendsen, that Grundtvig was a Chiliast and “believed in an external, perfect Kingdom of God on earth” ; he refutes it by reference to the fact that Grundtvig explicitly rejected Edward Irving’s conception of the millennium.

scholarly journals Disposisi Religio-Strategis Skemata Algoritma Mark C. Taylor dan Yuval Noah Harari

MELINTAS ◽  
2018 ◽  
Vol 34 (1) ◽  
pp. 1-34
Author(s):  
Mardohar B. B. Simanjuntak
Keyword(s):  
Religious Identity ◽  
The Self ◽  
The Other ◽  
Human Beings ◽  
Breathing Space ◽  
The Future ◽  
To Come

Religion has probably been very influencial since the dawn of civilization. The next imperative question would be how something that has always been in the very discourse of human achievement stays in the centre stage for generations to come. To tackle this question, it is important to see what religion actually is related to its ability to manifest the self. The question can even be extended further by examining how the self – central to epistemological inquiries – be justified by the presence of consciousness. Constructing answers to this colossal undertaking of religious identity invites a thorough understanding of how human beings can be taken as conscious. The subsequent agenda is to determine whether consciousness lies within or – on the other way around – outside; whether it is naturally personal or else impersonal. Having dealt with these risky arguments allows us to slightly probe something in the future concerning the debatable fate of being a religious self. Both Mark C. Taylor’ rejuvenated schemata and Yuval Noah Harari’ reinvented algorhytms have provided an extra breathing space that facilitates broader chances for religion to further play a farther role in an even broader horizon of foreseeable possibilities.

scholarly journals Reformasi dan keesaan gereja: Makna peristiwa 31 Oktober bagi Gereja Protestan dan Katolik masa kini

Kurios ◽  
2021 ◽  
Vol 7 (2) ◽  
Author(s):  
Agustinus M.L Batlajery
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Historical Event ◽  
Joint Declaration ◽  
Starting Point ◽  
The Future ◽  
To Come ◽  
Common Understanding ◽  
The Church ◽  
The Way

It has been well known that sixteenth century reformation of the church begun on Otober 31th 1517 when Martin Luther puted 95 theses at the gate of Wittenburg church. That is the beginning of reformation but also starting point of church separation and split. While on October 31th 1999 the Lutheran representative and the Catholic leader signed what is called Joint Declaration on the Doctrine of Justification in which the Protestant and the Catholics show their common understanding on doctrine of justification. This event could be seen as an indication that unity among two churches is a possibility. So the first October 31th refers to reformation and separation but the second October 31th refers to unity. This article want to analize the meaning of these two events for the Protestants and Catholics in nowadays. Both churches can learn much from these important events for their present and future relationship. By analizing the meaning of the valuable historical event we can say that the way to come close to each other and to become one church in the future is open.

scholarly journals The future of the church – a forgotten article of Oepke Noordmans

2016 ◽  
Vol 2 (2) ◽  
pp. 539-557
Author(s):  
Abraham Van de Beek
Keyword(s):  
South Africa ◽  
English Translation ◽  
Final Analysis ◽  
Kingdom Of God ◽  
Human Beings ◽  
Critical Attitude ◽  
The Future ◽  
Present Context ◽  
The Cross ◽  
The Church

An English translation of a recovered article by the Dutch theologian Oepke Noordmans, Kerk en Toekomst (Church and future) is presented. The relevance of this article for the present context, especially in South Africa, is discussed against the background of Noordmans’ theology. Noordmans is not concerned about the future of the church (which in the final analysis is not meant to last forever), but calls for participation in the Kingdom of God. Noordmans’ theology is highly critical of tendencies in churches to escape from hard reality and responsibilities (Noordmans calls this weak ascesis), or to claim easily manageable solutions. He calls for a more critical attitude in accordance with the eschatological call of the Kingdom, and for a closer unity of human beings as fallible people who are united because they share a life at the foot of the cross (strong ascesis).

Promise in Martin Luther’s Thought and Theology

2017 ◽  
Author(s):  
Gregory Walter
Keyword(s):  
Speech Act ◽  
Cultural Anthropology ◽  
Martin Luther ◽  
Human Action ◽  
Theological Reflection ◽  
Human Beings ◽  
The Bible ◽  
God's Word ◽  
The Future ◽  
The Church

Martin Luther used the practice and notion of promise for theological and practical ends. As a theological notion, promise allowed Luther to work through important problems about God and God’s actions in Christ. Practically, Luther employed promise to understand sacraments, human action, and interpretation of the Bible. What unites these two ends is Luther’s taking promise as a gift of God, albeit a gift difficult to categorize according to the taxonomy of gifts in cultural anthropology. God’s promise is an effective word (verbum efficax), a speech act that does what it says. In other places of Luther’s work, promise denotes an action that priests and ministers undertake in order to communicate God’s word. He used it to articulate Christ’s activity in the Eucharist. Faith can mean many things in Luther’s work, but he frequently sees it as the correlate of promise. This shows that Luther follows the practical use of promise and fidelity in the Stoic tradition in addition to his interpretation of the Bible and his theological heritage. Luther considers promise to point to something God will do in the future or that promise limits God’s power in a way that makes that promise trustworthy. When compared to a “last will and testament,” it signifies a gift to those designated as heirs. In sum, not only does promise offer practical aims for the activity of the church; it also limits and generates theological reflection on God. For Luther, “God does not deal, nor has he ever dealt, with [human beings] other than through the word of promise” (De captivitae babylonica (1520) WA 6:516, 30–33; LW 36:42, translation modified).

Isaac of Nineveh's Ascetical Eschatology

2017 ◽  
Author(s):  
Jason Scully
Keyword(s):  
Human Beings ◽  
Garden Of Eden ◽  
Experience Of God ◽  
Cultural Milieu ◽  
Adam And Eve ◽  
Original Plan ◽  
The Future ◽  
Psychological Transformation ◽  
Ecstatic Experience ◽  
The Moment

This book demonstrates that Isaac’s eschatology is an original synthesis based on ideas garnered from a distinctively Syriac cultural milieu. This cultural milieu includes ideas adapted from Syriac authors like Ephrem, John the Solitary, and Narsai, but also ideas adapted from the Syriac versions of texts originally written in Greek, like Evagrius’s Gnostic Chapters, Pseudo-Dionysius’s Mystical Theology, and the Pseudo-Macarian homilies. Isaac’s eschatological synthesis of this material is a sophisticated discourse on the psychological transformation that occurs when the mind has an experience of God. It begins with the premise that asceticism was part of God’s original plan for creation. Isaac says that God created human beings with infantile knowledge and that God intended from the beginning for Adam and Eve to leave the Garden of Eden. Once outside the garden, human beings would have to pursue mature knowledge through bodily asceticism. Although perfect knowledge is promised in the future world, Isaac also believes that human beings can experience a proleptic taste of this future perfection. Isaac employs the concepts of wonder and astonishment in order to explain how an ecstatic experience of the future world is possible within the material structures of this world. According to Isaac, astonishment describes the moment when a person arrives at the threshold of eschatological perfection but is still unable to comprehend the heavenly mysteries, while wonder describes spiritual comprehension of heavenly knowledge through the intervention of divine grace.

scholarly journals Eucaristia e experiência de Deus. A importância da Eucaristia no atual contexto de busca do Sagrado

2001 ◽  
Vol 61 (244) ◽  
pp. 803
Author(s):  
Maria Clara Luchetti Bingemer
Keyword(s):  
Jesus Christ ◽  
Modern Human ◽  
The Other ◽  
Human Beings ◽  
New Words ◽  
Experience Of God ◽  
Other Hand ◽  
The One ◽  
The Church

Na sociedade atual, onde convivem e se entrecruzam, por um lado, a secularização que parece minimizar e desvalorizar o sagrado e o religioso e, por outro lado, a explosão de novas formas de expressão religiosa, a celebração da Eucaristia pretende oferecer àqueles que dela participam uma experiência de Deus. Para isso, a Igreja vive hoje o desafio da fidelidade a toda a profundidade de significação contida no Sacramento da Eucaristia, mas ao mesmo tempo de comunicar o mistério que é seu conteúdo em novas palavras e por novas expressões, por meios que atraiam e seduzam os seres humanos modernos. Para isso, a Eucaristia conta com um elemento de novidade radical naquilo que concerne ao sentido do sagrado: o mistério da Encarnação de Jesus Cristo, Verbo feito carne, Mediador Único  da Nova Aliança. Abstract: In present-day society, where side by side and intersecting, secularization on the one hand seems to minimize and devalorize the sacred and the religious while on the other hand is the explosion of new ways to express religiousness, the celebration of the Eucharist intends to offer to those who participate in it an experience of God. For this, the Church today lives out the challenge of fidelity to all the depth ofmeaning contained in the Sacrament of the Eucharist, but at the same time to communicate the mystery which is its content through new words and by new expressions, by means which attract and allure modern human beings. For this the Eucharist counts upon an element of newness radical in that which has to do with the meaning of the sacred: the mystery of the Incarnation of Jesus Christ,Word made flesh, the only Mediator of the New Alliance.

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