Search results for 'Eschatology' (try it on Scholar)

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  1.  0
    Utilitarian Eschatology (1991). Ethics for Extraterrestrials, JOEL J. KUPPERMAN. Australasian Journal of Philosophy 69 (4).
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  2.  3
    Mihai Murariu (2014). Historical Eschatology, Political Utopia and European Modernity. Journal for the Study of Religions and Ideologies 13 (37):73-92.
    The powerful impact which Christianity has had on the distinct culture of the Occident can hardly be overstated. Indeed, its tremendous influence in virtually every single aspect of the European existence is ultimately recognisable in many secular quarters. In order to understand the link between the project of modernity and European Christendom and its state in the present, it is necessary to trace the development of several key features. Thus, the paper consists of two major parts dealing with: 1) the (...)
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  3.  7
    Alan Revering (2005). Eschatology in the Political Theory of Michael Walzer. Journal of Religious Ethics 33 (1):91 - 117.
    This essay examines the relevance of eschatological themes to the political theory of Michael Walzer. A distinctive eschatological hope is identified, which functions as a guide to thought throughout Walzer's writings, even though he seldom expresses it (and sometimes denies it). This analysis of Walzer's work demonstrates that eschatology is relevant to the contemporary discussion of justice, and conversely, that contemporary political theory can be a guide for the construction and evaluation of theological doctrines of eschatology. Any (...) that enters into political debate in a modern, pluralistic society like the United States, however, must have at least one important characteristic: it must be informed by a profound sense of limitation. (shrink)
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  4.  3
    Klaus Nürnberger (2012). Eschatology and Entropy: An Alternative to Robert John Russell's Proposal. Zygon 47 (4):970-996.
    Traditional eschatology clashes with the theory of entropy. Trying to bridge the gap, Robert John Russell assumes that theology and science are based on contradictory, yet equally valid, metaphysical assumptions, each one capable of questioning and impacting the other. The author doubts that Russell's proposal will convince empirically oriented scientists and attempts to provide a viable alternative. Historical‐critical analysis suggests that biblical future expectations were redemptive responses to changing human needs. Apocalyptic visions were occasioned by heavy suffering in postexilic (...)
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  5.  4
    Michael Dunne & J. J. McEvoy (eds.) (2002). History and Eschatology in John Scottus Eriugena and His Time: Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, [Held at] Maynooth and Dublin, August 16-20, 2002. [REVIEW] University Press.
    ... END Reflections on Johannes Scottus's Place in Carolingian Eschatology BERNARD MCGINN I. Eschatology in the Ninth Century In 847, during the decade that ...
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  6. Rudolf Karl Bultmann (1955/1975). The Presence of Eternity: History and Eschatology. Greenwood Press.
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  7.  25
    Barry Smith (1978). Law and Eschatology in Wittgenstein's Early Thought. Inquiry 21 (1-4):425 – 441.
    The paper investigates the role played by ethical deliberation and ethical judgment in Wittgenstein's early thought in the light of twentieth?century German legal philosophy. In particular the theories of the phenomenologists Adolf Reinach, Wilhelm Schapp, and Gerhart Husserl are singled out, as resting on ontologies which are structurally similar to that of the Tractatus: in each case it is actual and possible Sachverhalte which constitute the prime ontological category. The study of the relationship between the states of affairs depicted, e.g., (...)
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  8.  6
    Sara Brill (2012). On the uses and abuses of eschatology for life. Ideas Y Valores 61 (SPE149):85-102.
    This paper examines the role of the concluding myth of the Phaedo in the context of the dialogue as a whole, arguing that the myth's exploration of the relationship between action, condition of soul and form of life provides valuable information about Plato's conception of the kind of political environment necessary for human flourishing. It identifies three features of the myth essential to this exploration: its self-critical construction of the perspective of the makers of this myth, its focus on the (...)
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  9.  15
    Ted Peters (2001). Eschatology: Eternal Now or Cosmic Future? Zygon 36 (2):349-356.
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  10.  14
    Rudolf Karl Bultmann (1957). History and Eschatology. Edinburgh, University Press.
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  11.  6
    Bruce Barber & David J. Neville (eds.) (2005). Theodicy and Eschatology. Atf Press.
    This book is the result of a conference that addressed two pressing issues for christianity in the modern world.
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  12. Carl E. Braaten (1974). Eschatology and Ethics. Minneapolis,Augsburg Pub. House.
     
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  13. Carnegie Samuel Calian (1965). The Significance of Eschatology in the Thoughts of Nicolas Berdyaev. Leiden, E. J. Brill.
     
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  14.  8
    P. Tzamalikos (2007). Origen: Philosophy of History & Eschatology. Brill.
    Against claims that Origen causes History to evaporate into barren idealism, his theology is shown to have no other source and aim than historical occurences.
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  15. James R. Martel (2012). Divine Violence: Walter Benjamin and the Eschatology of Sovereignty. Routledge.
    Introduction: divine violence and political fetishism -- The political theology of sovereignty -- In the maw of sovereignty -- Benjamin's dissipated eschatology -- Waiting for justice -- Forgiveness, judgment and sovereign decision -- The Hebrew republic -- Conclusion : the anarchist hypothesis.
     
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  16.  2
    David Newheiser (2013). Eschatology and the Areopagite: Interpreting the Dionysian Hierarchies in Terms of Time. In Markus Vinzent (ed.), Studia Patristica LXVIII. Peeters
    There is a tension in the Dionysian corpus between the resolute negativity of the Mystical Theology and Divine Names, on the one hand, and the affirmative confidence of the hierarchical treatises. Where the former works insist that God is entirely beyond created symbols, the latter speaks of "mediation" of the divine (CH XIII.4) and "a correlation between visible signs and invisible reality" (CH XV.5). Whereas the debate surrounding the Corpus tends to exaggerate one of these poles at the expense of (...)
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  17.  6
    Liang Kun (2008). Inquiry in to the Russian Ecological Eschatology Ideology. Proceedings of the Xxii World Congress of Philosophy 45:511-525.
    Compared with the related western studies, Russian ecological philosophy has paid more attention to Eschatology and represented a unique path of thinking, that is, an intense rational conception and a religious consciousness. In the era of globalization, Russian ecological Eschatology, as an active response of Russian ideology to the world ecosystem crisis, contains a strong eschatological emotion and a spirit of salvation. It mainly deals with the sin and punishment between the nature and human being as well as (...)
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  18.  4
    Stanley P. Saunders (2002). “Learning Christ” Eschatology and Spiritual Formation in New Testament Christianity. Interpretation 56 (2):155-167.
    The rhetoric of eschatology was formative of early Christian spirituality. Through such discourse the New Testament writers reshaped the community's perception of time and space, and enabled their audiences to “learn Christ.”.
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  19.  11
    James McLachlan (2011). Review of Phenomenology and Eschatology: Not Yet and the Now , Edited by Neal DeRoo and John Panteleimon Manoussakis. [REVIEW] Sophia 50 (3):503-504.
    Review of Phenomenology and Eschatology: Not Yet and the Now , edited by Neal DeRoo and John Panteleimon Manoussakis Content Type Journal Article Pages 503-504 DOI 10.1007/s11841-011-0252-6 Authors James M. McLachlan, Western Carolina University, Cullowhee, NC, USA Journal Sophia Online ISSN 1873-930X Print ISSN 0038-1527 Journal Volume Volume 50 Journal Issue Volume 50, Number 3.
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  20.  5
    Robert John Russell (2012). Eschatology and Scientific Cosmology: From Deadlock to Interaction. Zygon 47 (4):997-1014.
    Among the many scholarly surveys of historical and contemporary approaches to Christian eschatology, few treat the relation between eschatology and scientific cosmology. It is the purpose of this essay to do so. I begin with a brief summary of the importance of eschatology to contemporary Christian theology. Next, an overview is given of scientific cosmology, its earlier scenarios for the cosmic far future of “freeze or fry,” and, more recently the discovery that the expansion of the universe (...)
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  21.  1
    Henry Novello (2013). Eschatology Since Vatican iI: Saved in Hope. Australasian Catholic Record, The 90 (4):410.
    Novello, Henry The word 'eschatology' means doctrine about the eschata or 'last things.' In the neo-Scholastic manual style of theology that dominated Catholic theology before the twentieth century, eschatology was the doctrine of those things that awaited the individual person beyond death, as well as those things that awaited the whole of humanity at the end of time. The teaching on the last things appeared as an appendix at the end of dogmatic theology where it led a rather (...)
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  22.  1
    E. Phillips (2008). 'We've Read the End of the Book': An Engagement with Contemporary Christian Zionism Through the Eschatology of John Howard Yoder. Studies in Christian Ethics 21 (3):342-361.
    American Christian Zionism has recently become the subject of much publishing and discussion, most of which focuses on the idea that millenarian convictions are motivating Christian Zionists to attempt to hasten the apocalypse. This approach is neither entirely fair nor particularly beneficial for the purposes of challenging this influential movement, as it trades more in the easy dismissal of caricatures than in substantive theological engagement. This essay explores a narrow facet of such engagement through dialogue between the eschatologies of John (...)
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  23.  1
    Orivaldo Pimentel Lopes Junior (2012). Um outro mundo já começou: questões para a escatologia cristã (Another World has already started: issues for the Christian eschatology). Horizonte 10 (26):638-649.
    A juventude evangélica brasileira se viu, durante os anos 1970, bombardeada por uma carga considerável de versões fundamentalistas da escatologia e, com isso, essa questão veio a ocupar um lugar secundário dentre os temas teológicos dos evangélicos brasileiros. A introdução de uma perspectiva não disjuntada da escatologia, como a do teólogo George Eldon Ladd, foi o que possibilitou a difusão da Teologia da Missão Integral, indicando o quanto a missiologia é inseparável de escatologia. Posteriormente, as versões fundamentalistas mantiveram um espaço (...)
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  24.  1
    D. Bentley Hart (2000). The Writing of the Kingdom: Thirty‐Seven Aphorisms Towards an Eschatology of the Text. Modern Theology 16 (2):181-202.
    Starting from the question of the identities—in a given text—of author and reader, subsumed under the broader question of “self” and “other” in exteriority, this essay attempts a theological response in three critical moments: the first follows the transcendental tradition of Western thought from the turn towards transcendental subjectivity to the collapse of the dialectics of subjectivity in “postmodern” thought; the second moves the problem of exteriority from the realm of recognition that of promise and expectation ; and the third (...)
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  25.  1
    S. A. Casey (2008). Eschatology and Statecraft in Paul Ramsey. Studies in Christian Ethics 21 (2):173-193.
    This essay traces the historical development of the relationship between eschatology and statecraft in the thought of Paul Ramsey. At the outset of his career, as exemplified in Basic Christian Ethics, Ramsey outlined a position in which the Christian doctrine of eschatology could be construed as a source of positive theological warrants for engagement in politics. By the end of his career Ramsey's political realism had trumped this earlier theological position on eschatology such that eschatology was (...)
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  26. Bill T. Arnold (2008). Old Testament Eschatology and the Rise of Apocalypticism. In Jerry L. Walls (ed.), The Oxford Handbook of Eschatology. Oxford: Oxford University Press 23--39.
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  27.  0
    Charles B. Cousar (1970). Eschatology and Mark's Theologia Crucis A Critical Analysis of Mark 13. Interpretation 24 (3):321-335.
    Mark's whole understanding of the gospel, what it does for believers, and what believers must do in response, points to an eschatology understood in mission, not in withdrawal. The Son of Man who is to come recognizes as his own those who through proclamation and suffering have identified with his redemptive activity in the world. No moment is incidental, because in view of the cross and resurrection the history and life of the people of God have become throughly eschatological.
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  28. Jürgen Moltmann (2006). Utopia, escatologia, speranza [Utopia, eschatology, hope]. la Società Degli Individui 27:23-36.
    Il saggio inquadra il problema dell’utopia attraverso un’analisi della capacità umana di concepire il futuro. Moltmann distingue la pianificazione intesa come «utopia dello status quo» dalla capacità di trattare il futuro come «sistema aperto», che lasci posto alla speranza. La forte eco del pensiero di Ernst Bloch si intreccia quindi, secondo l’andamento proprio della riflessione dell’autore, con un’analisi della escatologia e della speranza cristiane, che assumono un ruolo centrale nella possibilità di elaborare utopie democratiche che coniughino libertà e uguaglianza.Moltmann considers (...)
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  29. C. Mosert (2005). Theodicy and Eschatology. In Bruce Barber & David J. Neville (eds.), Theodicy and Eschatology. Atf Press 97--120.
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  30. Jan Nattier (2008). Buddhist Eschatology. In Jerry L. Walls (ed.), The Oxford Handbook of Eschatology. Oxford: Oxford University Press 151--169.
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  31. Wolfhart Pannenberg (2008). Modernity, History, and Eschatology. In Jerry L. Walls (ed.), The Oxford Handbook of Eschatology. Oxford: Oxford University Press 493--499.
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  32.  5
    Judith Wolfe (2013). Heidegger's Eschatology: Theological Horizons in Martin Heidegger's Early Work. OUP Oxford.
    Heidegger's Eschatology is a ground-breaking account of Heidegger's early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method.
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  33.  85
    William P. Loewe (forthcoming). Book Review: Eschatology. [REVIEW] Interpretation 56 (2):223-223.
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  34.  8
    V. I. Kurashov (1998). Ecology and Eschatology. Russian Studies in Philosophy 37 (3):8-18.
    Because of traditional scientistic optimism, which reached its culmination in the mid-twentieth century, scientific discussion of the problems of the ultimate fate of the world and of mankind has been rare. The scientistic-technocratic utopianism, which developed in the last two centuries and had numerous representatives in Russia—from N. F. Fedorov and N. G. Chernyshevskii to K. E. Tsiolkovskii—hindered the examination of the eschatological problem. In religious philosophy, the belief in an earthly paradise was characteristic of V. S. Solov'ev. Eschatological motifs (...)
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  35.  25
    David Bradnick (2008). A Pentecostal Perspective on Entropy, Emergent Systems, and Eschatology. Zygon 43 (4):925-942.
    Many contemporary theologies have given considerable attention to the inbreaking work of God whereby the Spirit imbues creation with life and vitality, but in the process the seriousness of the destructive forces that plague the world has been overlooked. This oversight not only has significant theological consequences, but it also generates a tension with scientific postulates about physical reality. Paradoxically, increasing complexity, including emergent life systems, arise in spite of the overarching conditions. I posit from a theological perspective that the (...)
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  36.  15
    T. J. Saunders (1973). Penology and Eschatology in Plato's Timaeus and Laws. Classical Quarterly 23 (02):232-.
    The eschatological myth in the tenth book of the Laws contains a paragraph which purports to explain why, in the next world, efficient treatmentof souls according to their deserts is ‘marvellously easy’.
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  37.  1
    K. Kornu (2014). The Beauty of Healing: Covenant, Eschatology, and Jonathan Edwards' Theological Aesthetics Toward a Theology of Medicine. Christian Bioethics 20 (1):43-58.
    Jonathan Edwards, despite being considered one of the greatest American philosopher-theologians, has yet to grace the bioethics scene. In this essay, I contend that Edwards’ synthesis of Reformed theology and unique concept of beauty can provide a significant metaethics to Reformed theological ethics and contemporary bioethics. First, I explore Edwards’ notion of beauty and how its theocentrism integrates divine communication and creational typology in the context of redemptive history. Second, I develop a biblical framework for a covenantal, eschatological theology of (...)
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  38.  10
    Avihu Zakai (1987). Reformation, History, and Eschatology in English Protestantism. History and Theory 26 (3):300-318.
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  39.  10
    J. Aaron Simmons & Nathan R. Kerr (2009). From Necessity to Hope: A Continental Perspective on Eschatology Without Telos. Heythrop Journal 50 (6):948-965.
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  40.  17
    Mark T. Nelson (1991). Utilitarian Eschatology. American Philosophical Quarterly 28 (4):339-47.
    Traditional utilitarianism, when applied, implies a surprising prediction about the future, viz., that all experience of pleasure and pain must end once and for all, or infinitely dwindle. Not only is this implication surprising, it should render utilitarianism unacceptable to persons who hold any of the following theses: that evaluative propositions may not imply descriptive, factual propositions; that evaluative propositions may not imply contingent factual propositions about the future; that there will always exist beings who experience pleasure or pain.
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  41.  96
    J. H. Yoder (1988). Armaments and Eschatology. Studies in Christian Ethics 1 (1):43-61.
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  42.  17
    Antje Jackelén (2006). A Relativistic Eschatology: Time, Eternity, and Eschatology in Light of the Physics of Relativity. Zygon 41 (4):955-974.
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  43.  11
    Michael W. DeLashmutt (2006). A Better Life Through Information Technology? The Techno-Theological Eschatology of Posthuman Speculative Science. Zygon 41 (2):267-288.
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  44.  4
    Jerry L. Walls (ed.) (2008). The Oxford Handbook of Eschatology. Oxford: Oxford University Press.
    This volume will be the primary resource for students, scholars, and others interested in questions of our ultimate existence.
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  45.  95
    R. Bauckham (1998). Book Reviews : The Coming of God: Christian Eschatology, by Jurgen Moltmann, Translated by Margaret Kohl. London: SCM, 1996. 390 Pp. Pb. 17.50. [REVIEW] Studies in Christian Ethics 11 (1):103-105.
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  46.  41
    Jean Greisch (1996). The Eschatology of Being and the God of Time in Heidegger. International Journal of Philosophical Studies 4 (1):17 – 42.
    Abstract This is a study of the figure of the ?last God? as it appears in Martin Heidegger's Beiträge zur Philosophie. In what sense is this figure related to philosophy of religion as traditionally understood? It is certainly closely related to the question of the relation of time and eternity. Heidegger's earliest accounts of the relation between time and eternity are examined, and Heidegger's reflections in the Beitrage are examined in the context of the accusation of ?theosophy? which Heidegger levels (...)
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  47. Étienne Balibar (2009). Eschatology Versus Teleology : The Suspended Dialogue Between Derrida and Althusser. In Pheng Cheah & Suzanne Guerlac (eds.), Derrida and the Time of the Political. Duke University Press
  48.  66
    Robert Bernasconi (1998). Different Styles of Eschatology: Derrida's Take on Levinas' Political Messianism. Research in Phenomenology 28 (1):3-19.
  49.  3
    Leonard Lawlor (2004). Eschatology and Positivism. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (1):22-42.
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  50.  4
    Ervin Budiselić (2010). Critical Reflection on the Parables of the Leaven and the Mustard Seed as Foundational for Postmillennialist Eschatology. Kairos: Evangelical Journal of Theology 4 (1):51-62.
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