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Journal articles on the topic 'Eschatology'

To see the other types of publications on this topic, follow the link: Eschatology.

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Hui, Yuk. "On the Soul of Technical Objects: Commentary on Simondon’s ‘Technics and Eschatology’ (1972)." Theory, Culture & Society 35, no. 6 (March 8, 2018): 97–111. http://dx.doi.org/10.1177/0263276418757318.

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This article comments on a paper titled ‘Technique et eschatologie: le devenir des objets techniques’ that Gilbert Simondon presented in 1972. For Simondon, eschatology consists of a basic presupposition, which is the duality between the immortal soul and the corruptible body. The eschatology of technical objects can be seen as the object’s becoming against time. Simondon suggests that in the epoch of artisans, the product through its perfection searches for the ‘immortality of his producer’, while in the industrial epoch standardization becomes the key mover, in the sense that different parts of the object can be replaced. This analysis of Simondon on the relation between technics and eschatology allows a speculation on the soul of technical objects by tracing his earlier works. This conception of the soul, as this article tries to show, allows Simondon to address the alienation of technical objects in juxtaposition to a Marxist critique of alienation.

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2

Stevenson, Jill. "Eschatology." Ecumenica 7, no. 1-2 (January 1, 2014): 13–19. http://dx.doi.org/10.5325/ecumenica.7.1-2.0013.

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3

Schlueter, Kirk. "Eschatology." Minnesota review 2016, no. 87 (2016): 12–13. http://dx.doi.org/10.1215/00265667-3630592.

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4

Kgatle, Mookgo Solomon, and Joshua Chigorimbo. "Inaugurated Eschatology within South African Pentecostalism." Journal of Pentecostal Theology 33, no. 1 (February 28, 2024): 145–61. http://dx.doi.org/10.1163/17455251-bja10061.

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Abstract Pentecostal eschatology differs from one sub-tradition of Pentecostalism to the other in a South African context. Sub-traditions such as classical Pentecostalism and the New Prophetic Churches (npc s) have been engaged in more than one form of eschatology. The differences are explored here to understand their implications for Pentecostal eschatology. The Pentecostal prophets in npc s do not exclusively focus on a futuristic eschatological approach as opposed to classical Pentecostalism. Pentecostal prophets in npc s embrace a realised eschatology of the kingdom in the here and the now. The challenge is that this approach presents some form of abuse in these churches. How do we address these abuses emanating from an overemphasised realised eschatology? How do we deal with the tensions between realised eschatology and futuristic eschatology? What could be the relevant eschatology that balances both extremes of a futuristic eschatology and realised eschatology? These questions are addressed here through an inaugurated eschatology.

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5

Plevnik, Joseph. "Paul's Eschatology." Toronto Journal of Theology 6, no. 1 (March 1990): 86–99. http://dx.doi.org/10.3138/tjt.6.1.86.

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6

Evangelical Quarterly: An Internati, Editors. "Pauline Eschatology." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 4 (September 12, 2000): 331–34. http://dx.doi.org/10.1163/27725472-07204004.

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7

Webster, Karl. "Postmodern Eschatology?" Toronto Journal of Theology 15, no. 2 (September 1999): 167–82. http://dx.doi.org/10.3138/tjt.15.2.167.

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8

Oppy, Graham. "Physical Eschatology." Philo 4, no. 2 (2001): 148–68. http://dx.doi.org/10.5840/philo20014213.

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9

Buchholz, William M. "Medical Eschatology." American Journal of Hospice Care 2, no. 1 (January 1985): 22–24. http://dx.doi.org/10.1177/104990918500200101.

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10

WHITE, JONATHAN R. "Political Eschatology." American Behavioral Scientist 44, no. 6 (February 2001): 937–56. http://dx.doi.org/10.1177/00027640121956601.

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11

Pakkanen, Petra. "Greek Eschatology." Classical Review 51, no. 2 (October 2001): 279–81. http://dx.doi.org/10.1093/cr/51.2.279.

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12

Ryan, Peter F. "On Eschatology." Nova et vetera 15, no. 3 (2017): 901–24. http://dx.doi.org/10.1353/nov.2017.0048.

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13

Johannessen-Henry, Christine Tind. "Polydox eschatology." Studia Theologica - Nordic Journal of Theology 66, no. 2 (December 2012): 107–29. http://dx.doi.org/10.1080/0039338x.2012.735204.

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14

MacCabe, Colin. "Riviera Eschatology." Film Quarterly 65, no. 1 (2011): 63–65. http://dx.doi.org/10.1525/fq.2011.65.1.63.

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15

Murray, John A., and Aidan O’Driscoll. "Messianic eschatology." European Journal of Marketing 31, no. 9/10 (October 1997): 706–19. http://dx.doi.org/10.1108/03090569710180065.

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16

Mayuni, Anak Agung Inten. "Eschatology Discourse in Putru Pasaji." International Journal of Psychosocial Rehabilitation 24, no. 5 (April 20, 2020): 5649–57. http://dx.doi.org/10.37200/ijpr/v24i5/pr2020270.

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17

Segell, Glen. "AN ALTERNATIVE VIEW OF THE ISRAEL-PALESTINE DISPUTE: THE ESCHATOLOGICAL DIMENSION." Jurnal CMES 16, no. 1 (July 1, 2023): 1. http://dx.doi.org/10.20961/cmes.16.1.73969.

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<p>This article examines the Israel-Palestine conflict through the lens of eschatology, a religious belief concerning end-of-age expectations, which often incites violent reactions. Despite extensive research on the Israel-Palestine conflict, there is a lack of comprehensive studies exploring the role of eschatology in this context. The Middle East, including Israel and Palestine, is a turbulent war zone with religion significantly fueling extreme hatred and violence. The focus is on the impact of religious traditions, particularly eschatology, which is prone to provoke violent reactions. The study analyzes this through five sections: eschatology prophecy, daily religion, Jerusalem’s role, expansion beyond Jerusalem, and the conveyed message. The article concludes that eschatology significantly influences this conflict, with violent apocalyptic prophecies exacerbating the situation. Resolving this conflict necessitates diverse interpretations of eschatology and apocalyptic prophecies and understanding religion’s role in the conflict.</p>

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18

Kurashov, V. I. "Ecology and Eschatology." Russian Studies in Philosophy 37, no. 3 (December 1998): 8–18. http://dx.doi.org/10.2753/rsp1061-196737038.

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19

Hiers, Richard H., and Clayton Sullivan. "Rethinking Realized Eschatology." Journal of Biblical Literature 109, no. 2 (1990): 343. http://dx.doi.org/10.2307/3267035.

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20

Watts, Fraser. "Science and Eschatology." Modern Believing 36, no. 4 (October 1995): 46–52. http://dx.doi.org/10.3828/mb.36.4.46.

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21

Almeida, Michael J. "ON VAGUE ESCHATOLOGY." Faith and Philosophy 25, no. 4 (2008): 359–75. http://dx.doi.org/10.5840/faithphil200825439.

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22

Davies, Philip R. "Eschatology at Qumran." Journal of Biblical Literature 104, no. 1 (March 1985): 39. http://dx.doi.org/10.2307/3260592.

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23

Leidenhag, Joanna. "Religion Without Eschatology." European Journal for Philosophy of Religion 13, no. 2 (June 30, 2021): 163–78. http://dx.doi.org/10.24204/ejpr.2021.3642.

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24

Resnick, Irven M. "Prophecy and Eschatology." Journal of Jewish Studies 46, no. 1-2 (July 1, 1995): 320–21. http://dx.doi.org/10.18647/1822/jjs-1995.

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25

Weidler, Markus. "Terrorism and Eschatology." International Journal of Religion and Spirituality in Society 2, no. 3 (2013): 1–8. http://dx.doi.org/10.18848/2154-8633/cgp/v02i03/51001.

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26

Balfour, Glenn. "Pentecostal Eschatology Revisited." Journal of the European Pentecostal Theological Association 31, no. 2 (October 2011): 127–40. http://dx.doi.org/10.1179/jep.2011.31.2.002.

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27

Reed, Esther. "Book Reviews : Eschatology." Expository Times 112, no. 2 (November 2000): 65–66. http://dx.doi.org/10.1177/001452460011200229.

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28

Court, John M. "Book Reviews: Eschatology." Expository Times 113, no. 1 (October 2001): 33. http://dx.doi.org/10.1177/001452460111300114.

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29

Peters, Ted. "Eschatology Full Strength." Dialog: A Journal of Theology 40, no. 2 (June 2001): 124–30. http://dx.doi.org/10.1111/0012-2033.00066.

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30

Lane, Dermot A. "Anthropology and Eschatology." Irish Theological Quarterly 61, no. 1 (March 1995): 14–31. http://dx.doi.org/10.1177/002114009506100102.

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31

Drozdek, Adam. "Andrei Bolotov’s eschatology." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 105–19. http://dx.doi.org/10.14746/pst.2016.30.04.

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Expecting the arrival of the seventh millennium in 1836, Bolotov wrote in 1823 his eschatological treatise in which he first presented proofs of the immortality of the soul followed by his vision of the afterlife. The proofs were mostly traditional, with one of the relying very heavily on Jung-Stilling’s pneumatology. Bolotov also presented his vision of apocalyptic events: the first resurrection at the beginning of the seventh millennium, and at its end the second coming of Christ, the second resurrection, the last judgment, the end of the old world and the arrival of the new heaven and new earth. Bolotov also provided fairly detailed description of this new earth.

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32

Bisel, Ryan S., and Debra J. Ford. "Diagnosing Pathogenic Eschatology." Communication Studies 59, no. 4 (November 21, 2008): 340–54. http://dx.doi.org/10.1080/10510970802467395.

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33

Scharen, Christian, and James F. Caccamo. "Eschatology and Justice." Liturgy 22, no. 1 (February 2007): 1–3. http://dx.doi.org/10.1080/04580630600993152.

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34

Volf, Miroslav. "Memory, Eschatology, Eucharist." Liturgy 22, no. 1 (February 2007): 27–38. http://dx.doi.org/10.1080/04580630600993194.

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35

Losonczi, PéTer. "Humanization, Eschatology, Theodicy." Political Theology 16, no. 2 (March 2015): 116–29. http://dx.doi.org/10.1179/1462317x14z.000000000124.

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36

Xu, Ximian. "Book Review: Eschatology." Expository Times 130, no. 10 (May 24, 2019): 468–69. http://dx.doi.org/10.1177/0014524619845557.

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37

Yoder, John H. "Armaments and Eschatology." Studies in Christian Ethics 1, no. 1 (January 1988): 43–61. http://dx.doi.org/10.1177/095394688800100107.

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38

Jeanrond, Werner G. "Love and Eschatology." Dialog 50, no. 1 (March 2011): 53–62. http://dx.doi.org/10.1111/j.1540-6385.2010.00581.x.

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39

Jackson, Michael. "Book Reviews: Eschatology." Irish Theological Quarterly 68, no. 1 (March 2003): 73–74. http://dx.doi.org/10.1177/002114000306800109.

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40

Loewe, William P. "Book Review: Eschatology." Interpretation: A Journal of Bible and Theology 56, no. 2 (April 2002): 223. http://dx.doi.org/10.1177/002096430005600225.

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41

Atkins, Christopher S. "The Justice of the Cosmos: Philosophical Cosmology and Apocalyptic Eschatology in the Wisdom of Solomon." New Testament Studies 67, no. 4 (September 6, 2021): 598–612. http://dx.doi.org/10.1017/s0028688521000114.

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This article argues that the Wisdom of Solomon complicates Martinus C. de Boer's typology of two ‘tracks’ of Jewish apocalyptic eschatology (‘forensic apocalyptic eschatology’ and ‘cosmological apocalyptic eschatology’). Wisdom, which entails both ‘forensic’ depictions of an eschatological courtroom (5.1–14) and ‘cosmological’ depictions of cosmic war (5.15–23), offers a cosmology fundamentally incompatible with the cosmology presumed in de Boer's ‘cosmological apocalyptic eschatology’. Instead of envisioning eschatological justice as the result of a divine invasion, Wisdom envisions it as the result of divine pervasion. That is, cosmological eschatology in Wisdom entails a fully functioning, divinely pervaded cosmos operating as it was intended to operate. Wisdom innovates within Jewish apocalyptic tradition by employing the mythological idiom of apocalypticism to defend the philosophical claim that the cosmos is just and facilitates life for those who are likewise just.

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42

Bonura, Christopher. "Eusebius of Caesarea, the Roman Empire, and the Fulfillment of Biblical Prophecy: Reassessing Byzantine Imperial Eschatology in the Age of Constantine." Church History 90, no. 3 (September 2021): 509–36. http://dx.doi.org/10.1017/s0009640721002158.

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AbstractModern scholarship often attributes to Eusebius of Caesarea (d. circa 340 AD) the view that God's heavenly kingdom had become manifest in the Roman Empire of Constantine the Great. Consequently, Eusebius is deemed significant in the development of Christian eschatological thought as the supposed formulator of a new “realized eschatology” for the Christian Roman Empire. Similarly, he is considered the originator of so-called “Byzantine imperial eschatology”—that is, eschatology designed to justify the existing imperial order under the emperors in Constantinople. Scholars advancing these claims most frequently cite a line from Eusebius's Tricennial Oration in which he identified the accession of the sons of Constantine with the prophesied kingdom of the saints in the Book of Daniel. Further supposed evidence has been adduced in his other writings, especially his Life of Constantine. This article argues that this common interpretation of Eusebius's eschatology is mistaken and has resulted from treating a few passages in isolation while overlooking their rhetorical context. It demonstrates instead that Eusebius adhered to a conventional Christian eschatology centered on the future kingdom of heaven that would accompany the second coming of Christ and further suggests that the concept of “Byzantine imperial eschatology” should be reconsidered.

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43

Wejak, Justin L. "ESKATOLOGI ISLAM SHIA: ESKATOLOGI DUA DIMENSI | SHIA ISLAMIC ESCHATOLOGY: A TWO DIMENSIONAL ESCHATOLOGY." Jurnal Ledalero 17, no. 2 (December 2, 2018): 203. http://dx.doi.org/10.31385/jl.v17i2.146.203-221.

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<b>Abstract</b> This paper explains an Islamic eschatology according to Shia, and suggests that []Shia eschatology always has two dimensions – religion and politics – and the two dimensions are inseperable. Discussion surrounding Shia eschatology in this paper is particularly focused on the Mahdism concept and the figure of Mahdi. This paper is thus not intended to make a generalisation about ‘Islamic eschatology’ as if there were only one type of Islam with a single understanding of eschatology. Most Indonesian Muslims are of Sunni type of Islam, and may not share the viewpoint of Shia at all concerning eschatology. The key purpose of this paper is rather to explore one version of understanding of eschatology within Islam in order to provoke further reflection on other perspectives on eschatology. <b>Keywords:</b> Eschatology, Islam, Politics, Religion, Shia, Sunni, Prophet Muhammad, Mahdism, Mahdi <b>Abstrak</b> Tulisan ini menjelaskan sebuah eskatologi Islam menurut Shia, dan mengusulkan bahwa versi eskatologi Shia selalu memiliki dua dimensi – agama dan politik – dan keduanya tak terpisahkan. Pembahasan mengenai eskatologi Shia dalam tulisan ini khususnya berfokus pada konsep Mahdisme dan figur Mahdi, menurut versi Islam Shia. Maka tulisan ini tak dimaksudkan untuk membuat generalisasi mengenai ‘eskatologi Islam’ seolah ada hanya satu jenis Islam dengan pemahaman tunggal mengenai eskatologi. Kebanyakan kaum Muslim Indonesian adalah penganut Sunni, dan barangkali samasekali tak sependapat dengan pandangan Shia tentang eskatologi. Tujuan utama tulisan ini sebetulnya untuk menjelaskan satu versi pemahaman eskatologi dalam Islam agar memprovokasi refleksi lebih lanjut tentang perspektif-perspektif lain terkait eskatologi. <b>Kata-Kata Kunci:</b> Eskatologi, Islam, Politik, Agama, Shia, Sunni, Nabi Muhammad, Mahdisme, Mahdi.

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44

Pretorius, M. "Shaping eschatology within science and theology." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 191–206. http://dx.doi.org/10.4102/ve.v28i1.103.

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Traditionally, questions about the reign of God, death and resurrection, God’ s judgment and eternal life, have belonged to eschatology, specifically as presented by Biblical scholars. At times, when eschatology has become a topic of debate, it has unfortunately, resulted in accusations and acrimony among scholars. Yet, the Bible is clear about what the end entails; whether that is towards the believer or non-believer. Furthermore, the relationship of theology and science on eschatology has hardly been a topic of discussion. However, in recent times, there have been serious attempts by modern scholars to find common ground between these two seemingly diverse disciplines when it comes to eschatology.

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45

Shoemaker, Stephen J. "“The Reign of God Has Come”: Eschatology and Empire in Late Antiquity and Early Islam." Arabica 61, no. 5 (July 22, 2014): 514–58. http://dx.doi.org/10.1163/15700585-12341312.

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For much of the 20th century, scholarship on Muḥammad and the beginnings of Islam has shown a reluctance to acknowledge the importance of imminent eschatology in earliest Islam. One of the main reasons for this resistance to eschatology would appear to be the undeniable importance of conquest and political expansion in early Islam: if Muḥammad and his followers believed that the world would soon come to an end, why then did they seek to conquer and rule over so much of it? Nevertheless, there is no real contradiction between the urgent eschatology revealed by the Qurʾān and other early sources on the one hand, and the determination of Muḥammad and his followers to expand their religious policy and establish an empire on the other. To the contrary, the political eschatology of the Byzantine Christians during the sixth and early seventh centuries indicates that these two beliefs went hand in hand, offering important contemporary precedent for the imperial eschatology that seems to have fueled the rise of Islam.

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46

Mearns, Chris. "Realized Eschatology in Q? A Consideration of the Sayings in Luke 7.22, 11.20 and 16.16." Scottish Journal of Theology 40, no. 2 (May 1987): 189–210. http://dx.doi.org/10.1017/s003693060001752x.

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It is surprising that more British scholars have not investigated the theology of Q. Those scholars who have done so are mainly German, with a few other continentals and some Americans. The hypothesis I wish to maintain is that Q has a consistently futurist eschatology. Those verses which apparently uphold a realized eschatology are to be explained as compatible, without contradiction, with the overall futurist eschatology that pervades Q.

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47

Dilawati, Rika. "Comparison of Islamic and Adventist Christian Eschatology." FOCUS 3, no. 1 (June 7, 2022): 22–31. http://dx.doi.org/10.26593/focus.v3i1.5813.

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This study aims to discuss the comparison of life after death (exchatology) in Islam and Adventist Christianity. The research method used in this research is qualitative with the process of collecting data through literature review. The results showed that the comparison of eschatology in Islam and Christianity has a very significant difference, this can be seen in the two holy books, namely the Koran and the Bible. Eschatology in Islam is also known as the end of time or the day of judgment. Therefore eschatology is a day that is feared by every Muslim, because eschatology is a day of vengeance, where all deeds in the world will be counted on that day. While eschatology in Adventist Christianity is a day full of hope that Christians always look forward to. They waited for Christ to come a second time to take His people to the place He had prepared. However, eschatology in Islam is also shrouded in hope for salvation where Muslim belief always boils down to how big the scales of good deeds are while in this world. Therefore, this article provides great wisdom for both religions, where as religious people hope for a good place after death must always be fostered by good deeds and invite rewards as provisions later in the Hereafter.

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48

MOZGOVOY, Leonid, Volodymyr FED, Vira DUBININA, Yuliia MALIKOVA, Volodymyr STESHENKO, Yuliia BUTKO, and Viktoriia SLABOUZ. "Alarmism vs Eschatology: Conceptual Analysis (On Material of Ukrainian Discourse)." WISDOM 22, no. 2 (June 25, 2022): 68–80. http://dx.doi.org/10.24234/wisdom.v22i2.688.

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The article studies and conceptualises alarmism and eschatology in the modern Ukrainian discourse. The approach to understanding the concept developed by G. Frege (“Fregean Thoughts”) was used as the theoretical basis for conceptualising these categories. The research interest of the paper is caused by the identification of the content of the conceptual levels of alarmism and eschatology. The results make it possible to define alarmism as a worldview sensation of an intuitive level that historically emerged from empiricism, reflecting the readiness to overcome the current global challenges. Eschatology arises as a doctrine that accepts the finiteness of individual and universal beings. The conceptualization of alarmism and eschatology allows us to conclude that, although both categories act as a means of characterizing the state of modern global society that has lost its intentions for its development, eschatology is looking for ways to reconcile with the inevitable approaching of “end of history”; the alarmism tries to mobilize the efforts of the global society to overcome the acute challenges of our time, gives one or another problem the status of serious.

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49

Davids, Peter H. "Eschatologie–Eschatology: The Sixth Durham-Tübingen Research Symposium: Eschatology in the Old Testament, Ancient Judaism and Early Christianity (Tübingen, September, 2009). WUNT 272." Bulletin for Biblical Research 22, no. 4 (January 1, 2012): 611–13. http://dx.doi.org/10.2307/26424365.

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50

Liston, Gregory John. "The Church’s Journey through Time." Pneuma 41, no. 3-4 (December 9, 2019): 421–38. http://dx.doi.org/10.1163/15700747-04103003.

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Abstract Applying the methodology of Third Article Theology to the doctrine of eschatology enables the development of a nuanced understanding of the church’s journey through time. Just as Spirit Christology has revealed insights into Christ’s humanity and growth, similarly a Spirit eschatology informs an understanding of the church’s transformation and development. Such a Spirit eschatology complements rather than replaces the more common christologically focused eschatologies, painting a picture of the Spirit working through but not being beholden to the church, leading us in cruciform lives that echo Christ’s overarching metanarrative.

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