Relevant bibliographies by topics / Eschatologyl

Academic literature on the topic 'Eschatologyl'

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Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Eschatologyl"

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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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Kopiec, Piotr. "Egzystencjalne spojrzenie na eschatologię (rec. ks. Marek Jagodziński, Eschatologia dzisiaj)." Roczniki Teologiczne 67, no. 7 (October 28, 2020): 179–80. http://dx.doi.org/10.18290/rt20677-12.

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Bull, Malcolm. "Eschatology and Manners in Seventh-Day Adventism / Eschatologie et comportement chez les adventistes du Septième jour." Archives de sciences sociales des religions 65, no. 1 (1988): 145–59. http://dx.doi.org/10.3406/assr.1988.2463.

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Kulik, Bogdan. "Czy wystarczy być dobrym człowiekiem, żeby dostać się do nieba? Przyczynek do eschatologii praktycznej." Teologia Praktyczna, no. 20 (December 30, 2019): 53–68. http://dx.doi.org/10.14746/tp.2019.20.04.

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Według diagnozy postawionej przez papieża Franciszka, zainteresowanie eschatologią na poziomie akademickim i duszpasterskim przeżywa kryzys. Ojciec Święty wyraził swoja opinię przy okazji XXIII wspólnego posiedzenia członków Akademii Papieskich zgromadzonych 4 grudnia 2018 roku w Watykanie, które odbyło się pod hasłem: „Wieczność, inne oblicze życia”. Jednakże można zauważyć, że pewne problemy dotyczące związku życia doczesnego i wiecznego wciąż nurtują współczesnego człowieka i skłaniają do stawiania pytań o jego los po śmierci. Artykuł jest próbą odpowiedzi na jedno z takich pytań: „Czy wystarczy być dobrym człowiekiem, żeby dostać się do nieba?”. Prezentowane rozważania mają na celu stać się przyczynkiem do eschatologii praktycznej. Oznacza to, że poprzez teologiczną refl eksję nad treścią pojęć: „dobry człowiek” i „dostać się do nieba” pragnie się doprowadzić do sformułowania odpowiedzi i wskazania praktycznych wniosków kształtujących właściwe postawy wobec życia i wieczności.
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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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Schlueter, Kirk. "Eschatology." Minnesota review 2016, no. 87 (2016): 12–13. http://dx.doi.org/10.1215/00265667-3630592.

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Sauter, Gerhard. "The Concept and Task of Eschatology — Theological and Philosophical Reflections." Scottish Journal of Theology 41, no. 4 (November 1988): 499–515. http://dx.doi.org/10.1017/s003693060003177x.

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(1) The term ‘eschatology’ stems from Abraham Calov who entitled the twelfth and last section of his masterpiece of dogmatics, Systema locorum Theologicorum (1677), ‘EΣXATOΛOΓIA Sacra’. This final section, which concludes the Dogmatics of a leading representative of Lutheran Orthodoxy, deals with the ‘last things’ (de novissimis), specifically death and the state after death, the resurrection of the dead, the last Judgment, the consummation of the world, hell and everlasting death, and, finally, life everlasting. Calov does not define the artificial term ‘eschatologia’ which he himself had probably coined; he hardly even explains it in the course of his presentation, so that it remains a mere heading. Clearly it applies to the eschaton, namely ‘the end’, which, according to I Cor. 15.24, comes about when Christ, after subjugating all powers and authorities, delivers over the dominion to God the Father (quaestio 2). In the preceding section Calov had cited NT texts which explicitly or implicitly speak of the eschata, the last things, or of the last day/days as the conclusion of human history.
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Myers, Jason. "Eschatologie-Eschatology: The Sixth Durham-tüBingen Research Symposium: Eschatology in Old Testament, Ancient Judaism, and Early Christianity (Tübingen, September 2009). Edited by Hans-JoachimEckstein, ChristofLandmesser, and HermannLichtenberger. WUNT 27." Religious Studies Review 38, no. 4 (December 2012): 241–42. http://dx.doi.org/10.1111/j.1748-0922.2012.01650_22.x.

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

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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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Dissertations / Theses on the topic "Eschatologyl"

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Vu, Chi Hy Paul, and res cand@acu edu au. "The Pledge of Future Glory: The Eschatological dimension of the Eucharist: A Systematic exploration." Australian Catholic University. School of Theology, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp58.29082005.

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The Eucharist is preeminently the sacrament of Christian hope. It is a foretaste of the eschatological banquet. Saint Thomas Aquinas, in the antiphon for the Magnificat on the feast of Corpus Christi, described the Eucharist as the pledge of future glory. It contains within it the memorial of Christ’s Passover and the anticipation of his coming in glory. Filled with hope, Christians celebrate the Eucharist as “a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us” in anticipation. (Sacrosanctum Concilium, par. 47). How this eschatological consciousness is related to the Eucharist is a question that deserves further exploration. While some authors have touched on the subject, there has been no systematic treatment of this theme since Geoffrey Wainwright’s Eucharist and Eschatology. Our thesis explores the contemporary insights into Eucharistic eschatology of Hans Urs von Balthasar, Francois-Xavier Durrwell, Gustave Martelet, and Louis-Marie Chauvet. We shall situate our study in terms of a current philosophical-phenomenological context of hope as explored by Gabriel Marcel and Ernst Bloch, and the questions of gift as discussed in the works of Robyn Horner, Jacques Derrida, Jean-Luc Marion and David Power. To approach the Eucharist as the pledge of future glory is to discern the eschatological meaning of this sacrament and its relationship to Christian hope. If hope is essential to the human condition, then the Eucharist keeps hope alive within the Christian community and the world. As the sacrament of the Eschaton, the Eucharist activates hope in the present time for the consummation of God’s purposes for all humanity and for the fulfilment of God’s reign of justice, freedom and peace throughout creation. To celebrate the Eucharist is to participate in a “holy communion” with God through the bread and wine shared together. Such an eschatological communion foreshadows the future transformation of the whole cosmos into New Creation. The Eucharist is thus the divine milieu where the Christian community celebrates the real presence of the risen and glorified Christ, and the eschatological grounds for its ultimate expectations. In order to celebrate the Eucharist as the pledge of future glory it is also important to recognize that the future glory which Christians anticipate through the Eucharist is God’s gift. It is a gift of grace to be received and cultivated with a sense of responsibility. The Eucharist inspires Christian hope and gives birth to creative human activity in the direction of the coming of the new heaven and new earth. Only when Christians recognize the future as eschatological gift, they will be able to commit themselves to building up the body of Christ in the world and at the same time dare to hope for the future glory in the fullness of God’s time. The Eucharistic hope thus embodies an ethical praxis that the Christian community is summoned to embody in their lives. The Christian community, gathered for prayers and thanksgiving, and for the “breaking of the bread” is itself an eschatological reality. It proclaims the real presence of the future that God has prepared for the whole of creation in Christ. We seek to explore the notion that the Eucharist, as the sacrament of hope, is both a vision of the future and a celebration of the Christian community as it is nourished on the body and blood of Christ, the firstfruits of the Kingdom. It is significant because if God is our ultimate future glory it matters greatly that we understand and know that the gathering at the Eucharistic table confirms and extends our communion with God and with all creation. It is in this Eucharistic communion that hope is born. A foretaste of what is to come is already celebrated and given in Christ’s self-giving love. It is vital therefore that we explore the interconnection between the Eucharist and eschatology and attend to the meaning and practice of Christian hope. The thesis will conclude with a constructive retrieval of the eschatological dimension of the Eucharist as a pledge of the future glory.
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Kleger, Roland. "Endzeitliche Wiederherstellung Israels und Auferstehung in der Jesaja-Apokalypse /." Hamburg : Diplomica Verlag, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3065198&prov=M&dok_var=1&dok_ext=htm.

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Abū, al-Ḥasan al-Ašʻarī ʻAlī ibn Ismāʻīl Castillo Castillo Concepción. "Kitāb šaŷarat al-yaqīn tratado de escatología musulmana /." Madrid : Secretaría de Estado de Cooperación Internacional y para Iberoamérica, Instituto Hispano-Arabe de Cultura, 1987. http://catalogue.bnf.fr/ark:/12148/cb36646506z.

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Remenyi, Matthias. "Um der Hoffnung willen Untersuchungen zur eschatologischen Theologie Jürgen Moltmanns." Regensburg Pustet, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2641151&prov=M&dok_var=1&dok_ext=htm.

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Furlan, Francesco. "Il racconto escatologico-apocalittico e le dinamiche di conflitto : Temi e testi escatologici della produzione arabo-islamica e cristiana a confronto (sec. VII-IX)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP048.

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Cette recherche entend analyser les productions eschatologiques byzantines et arabes rédigées pendant les deux premiers siècles après la naissance de l'Islam. L'expansion soudaine des troupes islamiques, a été interprétée par les Chrétiens d'Orient surtout selon une optique apocalyptique; une grande partie des sources en grec et en syriaque compte l'invasion soudaine des Arabes parmi les signes de la fin des temps. Dans la narration eschatologique la conquête arabe devient une tribulation éphémère avant la victoire finale du bien; cette vision de l'histoire fournit ainsi des éléments d'espoir et d'encouragement à la résistance des Chrétiens assujettis. À cette fin, les conquêtes musulmanes ont été assimilées à des figures eschatologiques de la précédente production apocalyptique juive et chrétienne: leur avènement a été perçu comme une punition pour les péchés des Chrétiens, et ainsi les caractéristiques des bêtes apocalyptiques ou quelles des hordes de Gog et Magog ont été attribuées aux nouveaux conquérants. Les événements choquants de ces années ont été ainsi inclus dans une vision sotériologique, et dé-historicisés par la médiation fondamentale mise en œuvre par le discours apocalyptique. Les prophéties d'affranchissement ont en outre développé une figure messianique "nationale" et humaine: le «Dernier Empereur», le souverain grec vainqueur des Arabes avant la descente de Jésus Christ. De même, entre les conquérants musulmans, après la chute soudaine des Sassanides, la production eschatologique a été consacrée à la représentation apocalyptique de l'ennemi byzantin: des pics de pression eschatologique sont détectables dans les oeuvres eschatologiques musulmanes en même temps que les deux sièges de Constantinople de 674-678 et 717-718; un grand nombre des traditions (aḥādīth) a été dédié à la prédiction de la chute de la ville; souvent dans la tradition eschatologique musulmane la conquête de Constantinople est le dernier événement avant le jugement final, ou le prélude au royaume chiliastique du Mahdī, le souverain juste décrit dans la grande production des aḥādīth musulmane. Les craintes d'une campagne de reconquête byzantine ont été sublimées dans les traditions musulmanes, qui représentent cet événement comme une fitna (tribulation) temporaire avant la victoire de l'Islam; dans ce cas également, par conséquent, la peur de l'ennemi est annulée par la dé-historicisation religieuse, qui donne un nouveau sens aux événements par l'intermédiaire du discours apocalyptique. La principale collection de traditions eschatologiques musulmanes est le Kitab al-Fitan (Livre des tribulations) de Nu'aym b. Hammad rédigé avant l'année 844. Cette collection, qui comprend plus de deux mille traditions séparées par chapitre, est l'une des rares œuvres de collection organisée par une division thématique, et est probablement la plus ancienne parmi celles qui existent aujourd'hui. J'ai effectué une traduction des principales narrations eschatologiques contenues dans cette œuvre
In my research I analyse the eschatological productions, both Christian and Muslim, written in the two centuries after the birth of Islam. In works such as the Syriac apocalypses of Pseudo-Methodius and Pseudo-Ezra the sudden expansion of Muslim troops was mainly perceived by Eastern Christians as an apocalyptic trial, a sign of the End of Time. On the Muslim side, the main eschatological aḥādīth collection, the Kitab al-Fitan by Nu’aym b. Hammad (d. 844) shows the existence of a vital apocalyptic production which rose in correspondence to times of internal and external strife. The first part of my work deals with the use of these apocalyptic texts as historical sources, by analysing the so-called ‘vaticinia ex eventu’ (the genuine historical narrations concealed in the eschatological texts by the use of pseudonymia and isnad backdating) to shed light on some of the main events of the Arab-Byzantine conflict (e.g. the still debated chronology and size of the Arab sieges of Constantinople). In a second part I survey some of the main themes common to both of these eschatological productions (such as the depiction of the enemy, the development of messianic figures, the role of Jerusalem in the end-time, etc.); the use of a comparative perspective bears a fundamental theoretical contribution, by highlighting the presence of direct references between the different traditions, but also by underlining the common processes of eschatological production and development. Some other remarks deal with the contemporary use of these traditions, made by both Muslim and Christian fundamentalists, who look for a “prophesied roadmap” to read the current world events
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Rochechouart, Alice de. "Un motif eschatologique dans la philosophie contemporaine française : l'eschatologie du présent chez Levinas et Derrida." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP053.

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La notion d'eschatologie est originellement théologique : elle est pourtant réinvestie par la philosophie contemporaine chez Heidegger, puis par la philosophie française chez Levinas et Derrida. Quelles sont ainsi les conditions de possibilité, la spécificité philosophique et l'opérativité spéculative de ce réinvestissement ? L'étude généalogique de l'eschatologie, chez Kant, Hegel, Nietzsche et Heidegger, révèle que l'eschatologie ne peut être mobilisée en philosophie qu’à condition d’être préalablement dissociée de la téléologie, de la théologie et de l'ontologie. Elle est alors convoquée chez Levinas et Derrida en dialogue avec le messianisme et la phénoménologie pour former un motif original, aussi bien élément constituant que moteur philosophique. L’eschatologie lévinasso-derridienne devient un schème éthique, sans contenu ontique et radicalement anti-ontologique, qui consiste à interrompre le présent et la présence : une eschatologie du présent. L’eschatologie du présent constitue ainsi une triple problématisation de la limite : elle éclate les limites entre les circonscriptions disciplinaires (théologie et philosophie) ; marque la limite (c'est-à-dire la défaillance) du logos ; et brise la limite (l'horizon) de l'histoire pour proposer une pensée éthique de l'événement
The concept of eschatology originally comes from theology: it is however summoned by contemporary philosophers, first by Heidegger then by Levinas and Derrida. What are the conditions of possibility of this philosophical gesture? How is it specifically philosophical? And what are its operativity and consequences? The genealogical study of eschatology in Kant, Hegel, Nietzsche and Heidegger’s philosophy reveals that eschatology can only be used in philosophy if it is first dissociated from teleology, theology and ontology. It then becomes an original motive (both a pattern and a philosophical driving force) in Levinas and Derrida’s philosophy, in dialog with Jewish messianism and phenomenology. As an ethical and contentless principle, radically anti-ontological, it consists in interrupting presence (both time and essence): an eschatology of the present. It thus constitutes a triple problematization of limit: it bursts limits between disciplines (theology and philosophy); its sets logos’ limitation (its failure); and shatters the historical limit (horizon) to create and ethical conception of the event
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Wolfe, Judith. "Heidegger's secular eschatology." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.530088.

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Kwon, Yon-Gyong. "Eschatology in Galatians." Thesis, King's College London (University of London), 2001. https://kclpure.kcl.ac.uk/portal/en/theses/eschatology-in-galatians(1e9f37c0-4ed1-49ed-9157-6615cb49fbdc).html.

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Rahal, Georgio. "Le Corps dans la Falsafa." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5061.

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Cette thèse porte sur l’étude de la notion du corps dans la philosophie arabe. Le corps a toujours été oublié en dépit de l’âme. Malgré le fait que les penseurs ont toujours été intéressés par l’étude de l’âme, le corps a toujours été présent. Ce travail de recherche montre l’importance du corps dans la falsafa et les problèmes qui y sont reliés. Ces problèmes soulignent les divergences entre la philosophie et l’islam. Le corps souligne deux problèmes majeurs, le premier en relation avec la psychologie et le second en relation avec l’eschatologie. C’est pourquoi notre travail de recherche est divisé en deux grandes parties : dans la première partie nous étudions la définition de l’âme et sa relation avec le corps pour enfin définir le corps, alors que dans la deuxième partie nous étudions la question de la résurrection des corps dans l’au-delà. Nous soutenons que le corps est un des problèmes majeurs entre la philosophie et la religion. C’est la source de plusieurs autres points de divergences. Pour le faire nous étudions les textes fondateurs de la falsafa spécialement ceux de Fārābī, Ibn Sīnā, Al-Ghazālī et Mullā Sadrā tout en les comparant aux textes coraniques. La conclusion que nous défendons c’est que c’est impossible de parler d’une philosophie arabe du corps sans une nouvelle compréhension de la religion et une nouvelle interprétation des textes sacrés islamiques
This paper studies the notion of the body in the Arabic philosophy. The body was always forgotten. Despite the fact that most of the scholars were always more interested in the study of the soul, the body is always present. This research shows the importance of the body in the falsafa and the problems related to it that shows the abyss between philosophy and Islam. The body emphasizes two major problems, the first related to psychology and the second related to eschatology. That is why our research is divided into two major subjects: in the first one we study the definition of the soul and its relationship to the body to be able to find a definition to the body, and in the second one we study the question of the bodily resurrection in the afterlife. Our main claim is that the body is one of the major problem between philosophy and religion. It is the source of many other points of divergence. In order to do so, we study the writing of the falasifa especially Fārābī, Ibn Sīnā, Al-Ghazālī and Mullā Sadrā and compare then to Islamic sacred texts. The conclusion that we try to support is that it is not possible to talk about an Arabic philosophy of the body unless a new understanding of Islamic religion and the Islamic sacred texts is accepted
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Spohn, Elmar. "Karl Hartensteins Verständnis der Eschatologie und dessen Auswirkung auf die Mission theologisch-missiologische Untersuchung = Karl Hartenstein's understanding of eschatology and its impact on missions /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Books on the topic "Eschatologyl"

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The coming of God: Christian eschatology. Minneapolis: Fortress Press, 1996.

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1950-, Eckstein Hans-Joachim, Landmesser Christof, and Lichtenberger Hermann, eds. Eschatologie =: Eschatology : the sixth Durham-Tübingen Research Symposium: eschatology in Old Testament, ancient Judaism and early Christianity (Tübingen, September 2009). Tübingen: Mohr Siebeck, 2011.

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Marcel, Sarot, and Fergusson David, eds. The future as God's gift: Explorations in Christian eschatology. Edinburgh: T & T Clark, 2000.

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Taubes, Jacob. Occidental eschatology. Stanford, Calif: Stanford University Press, 2009.

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Taubes, Jacob. Occidental eschatology. Stanford, Calif: Stanford University Press, 2009.

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Taubes, Jacob. Occidental eschatology. Stanford, Calif: Stanford University Press, 2009.

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Taubes, Jacob. Occidental eschatology. Stanford, Calif: Stanford University Press, 2009.

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Hattrup, Dieter. Eschatologie. Paderborn: Bonifatius, 1992.

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Eschatologie. Würzburg: Echter, 1986.

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Rāmānāthan, E. Esa. Ātmagatividyā =: Vedic eschatology. Jaipur: Rajasthan Patrika, 1997.

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Book chapters on the topic "Eschatologyl"

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Stetler, Emily. "Eschatology." In Encyclopedia of Psychology and Religion, 600–603. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_211.

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Webster, Joseph. "Eschatology." In The Anthropology of Protestantism, 173–202. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137336545_8.

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Pettis, Jeffrey B., Jo Nash, Benjamin Beit-Hallahmi, Ruth Williams, David A. Leeming, Robert S. Ellwood, Jeffrey B. Pettis, et al. "Eschatology." In Encyclopedia of Psychology and Religion, 292–94. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_211.

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Iaia, Gaetano. "Eschatology." In Encyclopedia of Sciences and Religions, 764–68. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1707.

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Chester, Andrew. "Eschatology." In The Blackwell Companion to Modern Theology, 243–57. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch15.

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Jenson, Robert W. "Eschatology." In The Blackwell Companion to Political Theology, 407–20. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997048.ch29.

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Jenson, Robert W. "Eschatology." In The Wiley Blackwell Companion to Political Theology, 444–56. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch32.

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Althouse, Peter. "Eschatology." In The Routledge Handbook of Pentecostal Theology, 268–78. Abingdon, Oxon; New York: Routledge, 2020. | Series: [Routledge handbooks in theology]: Routledge, 2020. http://dx.doi.org/10.4324/9780429507076-30.

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Stetler, Emily. "Eschatology." In Encyclopedia of Psychology and Religion, 804–7. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_211.

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Ellingsen, Mark. "Eschatology." In Martin Luther's Legacy, 299–306. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58758-9_14.

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Conference papers on the topic "Eschatologyl"

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Anikeeva, Elena N., and Maria V. Popova. "Eschatology in Philosophical Discourse: Methodology, Typology and Modern Interpretations." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.017.

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2

Anikeeva, Elena N., and Kirill V. Taravkov. "Comparative Eschatology and Philosophy of History of Karl Jaspers and Nikolai Berdyaev." In Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.291.

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Bitekhtina, Lyubov Dmitrievna. "EXPERIENCE OF THE ESCHATOLOGY OF TIME IN DYNAMICS AND SUSTAINABILITY OF MEANINGS AT THE PANDEMIA 2020." In Безопасность человека в экстремальных климато-экологических и социальных условиях. Частное учреждение дополнительного профессионального образования "Сибирский институт практической психологии, педагогики и социальной работы", 2020. http://dx.doi.org/10.38163/978-5-6043858-6-9_2020_127.

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Reports on the topic "Eschatologyl"

1

Noyes, H. Scientific Eschatology. Office of Scientific and Technical Information (OSTI), March 2005. http://dx.doi.org/10.2172/839932.

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