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Christian and eschatology
Christian eschatology is concerned with death, an intermediate state, Heaven, Hell, the Second Coming of Christ, the resurrection of the dead, a rapture, a tribulation, the Millennium, end of the world, the last judgment, a new heaven and a new earth, and the ultimate consummation of all of God's purposes.
The Book of Revelation, often simply known as Revelation or by a number of variants expanding upon its authorship or subject matter, is the final book of the New Testament and occupies a central part in Christian eschatology.
These include the appearance of a number of figures and images which have become important in Christian eschatology, such as the Whore of Babylon and the Beast, and culminate in the Second Coming of Jesus Christ.
Broadly speaking, Christian eschatology is the study of the destiny of mankind as it is revealed in the Bible, which is the primary source for all Christian eschatology studies.
The major issues and events in Christian eschatology are death and the afterlife, Heaven and Hell, the Second Coming of Jesus, the Resurrection of the Dead, the Rapture, the Tribulation, Millennialism, the end of the world, the Last Judgment, and the New Heaven and New Earth of the World to Come.
The prophecy is part of both the Jewish account of history and Christian eschatology.
Most modern eschatology and apocalypticism, both religious and secular, involves the violent disruption or destruction of the world, whereas Christian and Jewish eschatologies view the end times as the consummation or perfection of God's creation of the world.
Christian eschatology is concerned with death, an intermediate state, Heaven, hell, the return of Jesus, the resurrection of the dead, for several evangelical denominations, a rapture, a great tribulation, the Millennium, end of the world, the last judgment, a new heaven and a new earth ( the World to Come ), and the ultimate consummation of all of God's purposes.
Isaiah, Daniel, Matthew 24, The Sheep and the Goats, and the Book of Revelation, but Revelation often occupies a central place in Christian eschatology.
The Second Coming of Christ is the central event in Christian eschatology.
The book of Revelation is at the core of Christian eschatology.
* Futurism ( Christianity ), an interpretation of the Bible in Christian eschatology
* Christian eschatology
He knows of a division among the orthodox only on the question of the millennium and on the attitude toward the milder Jewish Christianity, which he personally is willing to tolerate as long as its professors in their turn do not interfere with the liberty of the Gentile converts ; his millenarianism seems to have no connection with Judaism, but he believes firmly in a millennium, and generally in the Christian eschatology.
Category: Christian eschatology
* Christian eschatology
Category: Christian eschatology
It is largely a religious concept, where it is used in two distinct respects — a belief in the resurrection of individual souls that is current and ongoing ( Christian idealism, realized eschatology ), or else a belief in a singular " Resurrection of the Dead " event at the end of the world.
* Christian eschatology
Category: Christian eschatology

Christian and is
The central concern of Erich Auerbach's impressive volume called Mimesis is to describe the shift from a classic theory of imitation ( based upon a recognition of levels of truth ) to a Christian theory of imitation in which the levels are dissolved.
Again, Henley's attitude of defiance which colors his ideal of self-mastery is far from characteristic of a Stoic thinker like Marcus Aurelius, whose gentle acquiescence is almost Christian, comparable to the patience expressed in Milton's sonnet on his own blindness.
The football opponent on homecoming is, of course, selected with the view that said opponent will have little more chance than did a Christian when thrown to one of the emperor's lions.
It is true, of course, the uncertainties of life being what they are, that as now and then the Christian killed the lion, homecoming days have been ruined by a visiting team.
First of all, it is now known that Pope John sees the renewal and purification of the Church as an absolutely necessary step toward Christian unity.
Secondly, a whole series of addresses and actions by the Pope and by others show that concern for Christian unity is still very much alive and growing within the Church.
it is necessary to perceive the extent of foreign aid demanded by the Christian imperative.
Rich in Christian and Moslem art, Istanbul is today a fascinating museum of East and West that recently became a seaside resort as well with the development of new beaches on the Bosphorus and the Sea of Marmara only a short distance from the center of town.
Even in the United States, with its freedom of religious belief and worship and its vast denominational differentiation, there is a general consensus regarding the basic Christian values.
Kent and Story, the great early American scholars, repeatedly made use of this phrase, or of `` Christian nations '', which is a substantial equivalent.
To others whose concern it is to penetrate the significance of Christian Humanism, the Renaissance elements are of primary concern.
To derive Utopian communism from the Jerusalem Christian community of the apostolic age or from its medieval successors-in-spirit, the monastic communities, is with an appropriate shift of adjectives, misleading in the same way as to derive it from Plato's Republic: in the Republic we have to do with an elite of physical and intellectual athletes, in the apostolic and monastic communities with an elite of spiritual and religious athletes.
Denouncing the view that the sexual union is an end in itself, the Conference declared: `` We steadfastly uphold what must always be regarded as the governing considerations of Christian marriage.
An action once universally condemned by all Christian churches and forbidden by the civil law is now not only approved by the overwhelming majority of Protestant denominations, but also deemed, at certain times, to be a positive religious duty.
Progress will take place far less through what is done in any `` summit conference '' of the National Council or the World Council, or even in offices of the denominational boards, than through what happens in the communities where Christian people live together as neighbors.
What is now called Christian fellowship is often little more than the social chumminess of having a gracious time with the kind of people one likes.
It is, he said, a bifocal vision, which can see both the near-at-hand and the distant and keep a Christian in right relation to both.
It is raising no disturbing question as to what Christian stewardship means for the relationship of the richest nation in the world to economically underdeveloped peoples.
It is not disturbing them by thoughts of their Christian responsibility in relation to the world.
The identification of the basic unit of religious organization -- the parish or congregation -- with a residential area is self-defeating in a modern metropolis, for it simply means the closing of an iron trap on the outreach of the Christian fellowship and the transmutation of mission to co-optation.
Spiritual life is cultivated, but students do not need to be Christian.
It is also sufficient to show the Christian and any other champion of justice that he needs to make sure not only that his cause is just but also that his conduct is just, i.e., that, if economic pressure has to be resorted to, this be applied directly against those persons directly in the way of some salutary change in business or institutional practices, while, if injury fall upon others, it fall upon them indirectly and secondarily ( however inevitably ) and not by deliberate intent and direct action against them.

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