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Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 31 lipca 2024

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1

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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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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3

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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Cheetham, David. "Transforming John Hick's eschatology". Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683123.

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5

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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6

Furnish, Timothy R. "Eschatology as politics, eschatology as theory : modern SunnĪ Arab Mahdism in historical prespective /". The Ohio State University, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486398195325152.

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7

Schaper, Joachim Ludwig Wilhelm. "Eschatology in the Greek Psalter". Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308242.

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8

Kelly, Brian Eugene. "Retribution and eschatology in Chronicles". Thesis, University of Bristol, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357098.

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9

Casey-Stoakes, Coral Georgina. "English Catholic eschatology, 1558-1603". Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/266215.

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Early modern English Catholic eschatology, the belief that the present was the last age and an associated concern with mankind’s destiny, has been overlooked in the historiography. Historians have established that early modern Protestants had an eschatological understanding of the present. This thesis seeks to balance the picture and the sources indicate that there was an early modern English Catholic counter narrative. This thesis suggests that the Catholic eschatological understanding of contemporary events affected political action. It investigates early modern English Catholic eschatology in the context of proscription and persecution of Catholicism between 1558 and 1603. Devotional eschatology was the corner stone of individual Catholic eschatology and placed earthly life in an apocalyptic time-frame. Catholic devotional works challenged the regime and questioned Protestantism. Devotional eschatology is suggestive of a worldview which expected an impending apocalypse but there was a reluctance to date the End. With an eschatological outlook normalised by daily devotional eschatology the Reformation and contemporary events were interpreted apocalyptically. An apocalyptic understanding of the break with Rome was not exclusively Protestant. Indeed, the identification of Antichrist was not just a Protestant concern but rather the linchpin of Reformation debates between Catholics and Protestants. Some identified Elizabeth as Jezebel, the Whore of Babylon. The Bull of Excommunication of 1570 and its language provided papal authority for identifications of Elizabeth as the Whore. The execution of Mary Queen of Scots was a flashpoint which enabled previously hidden ideas to burst into public discourse. This was dangerous as eschatology and apocalypticism was a language of political action. An eschatological understanding of contemporary events encouraged conspiracy. The divine plan required human agents. Catholic prophecy and conspiracy show that eschatology did not just affect how the future was thought about but also had implications for the present. This thesis raises questions about Catholic loyalism which other scholars have also begun to challenge. Yet attempts to depose or murder the monarch was not the only response which could be adopted. Belief that one was living in the End also supported what this thesis terms ‘militant passivity’. Martyrs understood their suffering as a form of eschatological agency which revealed and confirmed the identities of the Antichrist and the Whore. The Book of the Apocalypse promised that they would be rewarded at God’s approaching Judgement and the debates of the Reformation would be settled by the ultimate Judge. As martyrs came to symbolise the English Catholic community, it came to understand itself eschatologically. This thesis argues that acknowledging the eschatological dimensions of Catholic perception and action helps us to re-think the nature of early modern English Catholicism.
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10

Luckensmeyer, David. "The eschatology of first Thessalonians". Göttingen Vandenhoeck & Ruprecht, 2005. http://d-nb.info/99160699X/04.

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Haas, Kristen. "The eschatology of John Milbank". Grand Rapids, MI : Calvin Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.007-0219.

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12

May, Benjamin J. "A critique of the interpretation of Matthew chapters 24-25 and Luke 17:20-37 by advocates of the A.D. 70 doctrine". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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13

Franco, Omar R. "Imminence and delay in Markan eschatology". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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14

Ross, Eric 1962. "Ṭûbâ : an African eschatology in Islam". Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40435.

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The thesis "Tuba: an African eschatology in Islam" adopts afrocentric hypotheses for the study of Islam. First, the thesis demonstrates how certain phenomena specific to Islam in Africa, those usually qualified as products of religious syncretism, are on the contrary indicative of the ongoing process of synthesis and enrichment within Islam, and, secondly, that African spiritual tradition continues today as in the past to participate along with others in this constructive process. In order to demonstrate this hypothesis the spiritual significance of the modern Islamic holy city of Touba in Senegal will be analyzed.
Touba is named for the Tree of Paradise (Tuba) of Islamic tradition and the holy city has been constructed around the singular arboreal image. The spiritual meaning imparted by Touba, a deliberate creation, is expressed in the topography of the holy city, in its geographic configuration. The thesis adapts the methodologies of spatial analysis, and specifically the semiotic reading of landscape, to the study of a religious phenomenon, i.e., the creation of a holy city.
in order to explain the significance of this holy city for Islamic eschatology, the meanings which three distinct religious traditions (Islam, West Africa, Ancient Egypt) have attached to the image of the cosmic tree are inventoried. The tree as archetype here serves to establish the continuity of African religious thought from pharaonic Egypt to modern Muslim Senegal.
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15

Boyle, E. L. "Medieval Irish eschatology : sources and scholarship". Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596836.

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This dissertation is the first sustained analysis of two medieval Irish texts, Scéla laí brátha and Scéla na esérgi, both of which elucidate aspects of medieval Irish Christian eschatology, the branch of theology which deals with beliefs regarding the end of the world and final judgement. Also included are English translations. Part one demonstrates the urgent need for close examinations of the language, structure and theological content of medieval Irish eschatological texts. Part two consists of two such extended readings. That of Scéla laí brátha (ch. 4) reveals how the text articulates sophisticated ideas about what constituted the perfect society, i.e. ‘heaven’ and its absolute antithesis, i.e. ‘hell’. I examine the way the author’s depiction of heaven and hell in the text might reflect contemporary political and social pressures, and I suggest that this tells us something about the circumstances in which it was composed. The study of Scéla na esérgi (ch. 5), by contrast, shows that the concern of that text is what constitutes the perfect individual. The text addresses the issue of those born with deformed bodies, and how they will be resurrected with more ‘perfect’ bodies at the final judgement. I argue that the structure, vocabulary and theology of the text are indicative of its being the product of a scholar working in a highly sophisticated and humanistic philosophical milieu. This dissertation demonstrates that, whilst Scéla laí brátha and Scéla na esérgi articulate ideas about different aspects of the eschatological process, they are also complementary pieces – the former concerned with the perfect society, the latter with the nature of those who live in it. My research shows that both texts draw on aspects of Augustinian theology in order to articulate a coherent ideology concerning the end of the physical world and the societies which, according to Christian teaching, will be created in its aftermath.
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16

Wilkinson, David Adam. "Christian eschatology and the physical universe". Thesis, Durham University, 2004. http://etheses.dur.ac.uk/2815/.

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The scientific picture of the end of the Universe has undergone dramatic changes since 1998, with its future characterized by accelerated expansion and futility. Yet Christian systematic theology has been largely silent on this, despite the interest in eschatology in popular culture and in theology itself. This thesis argues that Christian theology can learn and contribute in a dialogue with the scientific picture of the future of the Universe. Using a Wesleyan approach to theology, the biblical narratives are explored in conversation with the scientific discoveries. If Christian eschatology is to have a fruitful dialogue, then it must take seriously the relationship between creation and new creation. In particular this relationship, modelled by the resurrection, must be represented by a tension between continuity and discontinuity. In this way the movement to new creation is seen as transformation rather than destruction of this creation. Indeed, there are pointers to this new creation which may be part of a revised natural theology. The action and faithfulness of God are both key elements in this transformation, working both in process and event. Contemporary theologians including Mollmann and Pannenberg either ignore this tension or fail to relate it to the physical Universe. At the same time the 'scientific eschatologies' of Dyson and Tipler, and the eschatoiogical speculations of contemporary fundamentalism are shown to be inadequate scientifically and theologically. This tension leads to the suggestion that space and time are real in creation and new creation, and a multidimensional view of God's relationship with time is proposed. Further, speculation on the transformation of matter in new creation needs to reflect its relationality and context. The consequences for the relationship of Christian eschatology to the biological world, providence, hope, ethics, and Christian apologetics are explored. In particular such a robust Christian eschatology engages constructively with questions of hope in contemporary culture.
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17

Misiewicz, Michael Andrzej. "Free for eternity : Spinoza's philosophical eschatology". Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/free-for-eternity(30afbad7-4a63-4b58-8411-13481af86266).html.

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In this dissertation, I put forward an interpretation of Spinoza's seemingly intractable notion of the 'eternity of the mind', an enduring puzzle in the history of early modern philosophy. The originality of my contribution will lie in the use that I make of Spinoza's philosophy of freedom as a key to unlock what he meant by this notion. By presenting Spinoza as a philosopher who was genuinely concerned with human salvation and the need to provide an adequate response to the existential predicament posed bu human mortality, I begin b motivating a serious engagement with this aspect of his thought. After presenting a critical history of prior engagements with the question, from Spinoza's own time up until the recent efforts that make up the status quaetionis, I proceed to examine he various philosophical elements out of which his eschatology is composed, tracing their development through his intellectual career, and subjecting them to critical scrutiny. I argue for what I call a 'qualitative' reading of Spinoza's conception of eternity, and therefore also that the eternity of the mind described in Ethics V should be understood as a form of 'realised eschatology', in virtue of its implicit subversion of the classic theological distinction between 'this' and the 'next' life. I argue that what qualifies a state of human existence as eternal, and so as 'deathless', for Spinoza, is the autonomous expression of one's true nature, or freedom. Caught between the expression of our true nature and the unpredictable course of 'fortune', we struggle to align ourselves with the former and live 'authentically'. To the extent that we succeed, we 'feel and know ourselves to be eternal', but these transient episodes of eternity are threatened by our own 'superficial' shadow, a kind of self-imposed captivity.
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18

Pfeiffer, James R. "Eschatology and parenesis in the Pastorals". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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19

Angers, Dominique. "[XAPA] and the eschatology of Hebrews". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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20

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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21

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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22

Thomas, Alan. "A critique of Paul Hanson's apocalyptic eschatology". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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23

Collins, Roger Gerald. "Eschatology within the prophetic speeches of Micah". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Cortese, Delia. "Eschatology and power in mediaeval Persian Ismailism". Thesis, SOAS, University of London, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245816.

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Lee, Peter David. "The shaping of John Nelson Darby's eschatology". Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683053.

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Parker, Richard B. "The place of nature in Paul's eschatology". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Ng, Wai-Yee. "Johannine eschatology as demonstrated in First John". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Sim, David C. "Apocalyptic eschatology in the Gospel of Matthew /". Cambridge : Cambridge university press, 1996. http://catalogue.bnf.fr/ark:/12148/cb37645562b.

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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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30

Lup, Jr John R. "Eschatology in a Secular Age: An Examination of the Use of Eschatology in the Philosophies of Heidegger, Berdyaev and Blumenberg". Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4532.

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The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the subject in their philosophies. The impetus of this study is Heidegger's statement, "Being itself is inherently eschatological," which indicates the centrality of the subject in his understanding of Being. This statement led to the question whether eschatology played a larger role in Western thought. It also raised the question concerning the relationship between eschatology and other philosophical subjects such as teleology. Because of the multitude of assumptions concerning the meaning of eschatology, Chapter One provides essential working definitions. In order to obtain a sufficient understanding of the topic and address the use of the term among the three philosophers, it was necessary to see how eschatology was understood and acted upon in Western thought. Chapter Two addresses the history of eschatology in the West and concludes that there are two general streams of eschatological thought that explains why it continued to remain a subject for contemporary philosophers. Chapters Three through Five address how eschatology was used by Heidegger, Berdyaev, and Blumenberg respectively. Each utilized the subject in different ways: for Heidegger eschatology constitutes Dasein's existence. Futurity ("forward-directedness") is a condition Dasein as a totality. Dasein is "being-toward-the-end" or "toward-death." Berdyaev combines the eschatological tradition with philosophical achievements and offers an "eschatological metaphysics." He distinguishes eschatology from teleology arguing against teleology, noting that only a "personalist" eschatology can solve the problems of dualism and objectification. Blumenberg differs from Heidegger and Berdyaev by offering a negative evaluation of eschatological belief in the West contending that the modern secular age is the result of a failed eschatology. The conclusion of this work follows Charles Taylor's contention in A Secular Age that "our sense of where we are is crucially defined in part by a story of how we got there." The conclusion is that eschatology, throughout most of Western thought, functioned largely as a background assumption for understanding time and history. The transition from the linear concept of time to a cyclical concept defines in part the modern secular age. The notion of future time is an important and often neglected dimension of hermeneutic understanding. The continued influence of eschatological thought in Western history explains why the philosophers under consideration in this work address eschatology and signals that its influence upon philosophical thought is not likely to diminish in the future.
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31

Schilling, David V. "The rapture according to the Book of Revelation /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Swanson, Dennis Michael. "Charles H. Spurgeon and eschatology did he have a discernable millennial position? /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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33

Healy, Nicholas J. "The trinitarian eschatology of Hans Urs von Balthasar". Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365480.

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34

De, Sousa Rodrigo Franklin. "Eschatology and messianism in LXX Isaiah 1-12". Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611926.

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35

Regetz, Timothy. "Lollardy and Eschatology: English Literature c. 1380-1430". Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1404582/.

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In this dissertation, I examine the various ways in which medieval authors used the term "lollard" to mean something other than "Wycliffite." In the case of William Langland's Piers Plowman, I trace the usage of the lollard-trope through the C-text and link it to Langland's dependence on the Parable of the Wheat and the Tares. Regarding Chaucer's Parson's Tale, I establish the orthodoxy of the tale's speaker by comparing his tale to contemporaneous texts of varying orthodoxy, and I link the Parson's being referred to as a "lollard" to the eschatological message of his tale. In the chapter on The Book of Margery Kempe, I examine that the overemphasis on Margery's potential Wycliffism causes everyone in The Book to overlook her heretical views on universal salvation. Finally, in comparing some of John Lydgate's minor poems with the macaronic sermons of Oxford, MS Bodley 649, I establish the orthodox character of late-medieval English anti-Wycliffism that these disparate works share. In all, this dissertation points up the eschatological character of the lollard-trope and looks at the various ends to which medieval authors deployed it.
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36

McQueen, Larry R. "Toward a Pentecostal eschatology : discerning the way forward". Thesis, Bangor University, 2011. https://research.bangor.ac.uk/portal/en/theses/toward-a-pentecostal-eschatology(bd411920-02d3-4b50-bcd7-ab09087b0dbd).html.

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37

Young, Andrew. "The eschatology of Genesis: with particular reference to chapters 1 and 2". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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Healan, James C. "The marriage supper of the Lamb Revelation 19:6-9 /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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39

Dallas, Jeffrey J. Edward. "Matthew 16:28 the promise of not tasting spiritual death before the parousia /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p042-0142.

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Beary, David M. "Over-realized eschatology and the recipients of Paul's First Epistle to the Corinthians". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1122.

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Goldmann, Andreas Michael. "The eschatology of the first farewell discourse with special reference to John 14:2-3". Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Mostrom, Maynard C. "A theological exposition of 2 Peter 3:10-13". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Kim, Daewon. "Hebrews 3:7-4:13 its place and function in the Epistle to the Hebrews /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Kim, Seoung-Kook. "Eschatological hope in Philippians 3:17-21". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Swanson, Jon P. "On reading Daniel 12:11 a new proposal /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Piland, Mark A. "Program development, implementation and evaluation of "Armageddon and beyond : multimedia presentations"". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Piland, Mark A. "Program development, implementation and evaluation of "Armageddon and beyond : multimedia presentations"". Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p001-0835.

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Green, William P. "Suffering and eschatology a critical study of II Corinthians 4, with particular emphasis on the relationship of suffering and eschatology in Paul /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Edwards, Matthew. "Pneuma and realized eschatology in the Book of Wisdom". Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158406.

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Streszczenie:
Wisdom’s understanding of Israel’s history, of contemporary politics and of the immortal fate of the persecuted sage can be understood to be part of the same theological outlook. Through each of these topics runs the conviction that judgement by God will be seen in the present cosmos. Eschatological language is applied, therefore, not so much in the hope of a single future point – the coming of the kingdom of God in a universal sense – as in the ongoing overthrowing of rulers and the preservation of God’s people. Wisdom’s explanation of how and why this is the case is found in a critical meeting of traditional Jewish Wisdom, eschatological hope, and the Stoic concept of pneuma. By the use of these resources Wisdom is able to speak of the ordering of the cosmos on behalf of God’s people.
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Gibson, Kenneth. "Eschatology, apocalypse and millenarianism in seventeenth century Protestant thought". Thesis, Nottingham Trent University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310848.

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