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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<br>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<br>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<br>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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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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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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Lesca-d'Espalungue, Christine. "La tentation : métaphysique et eschatologie." Thesis, Reims, 2014. http://www.theses.fr/2014REIML014.
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Quel remède aux crises métaphysique, théologique, morale et politique de l'être de l'homme avec le Principe, lui-même et le Monde ? La théologie de la Tentation supralapsaire du récit biblique à laquelle renvoie la tentation morale infralapsaire et qui réunit dans un premier face à face le Principe, l'Homme et le Monde, postule l'identité ontologique de l'Être et de l'Un et situe l'origine de ces crises dans la perte peccamineuse de puissance de l'être à être un par l'Être. Mais l'échec de ce postulat implique la réinterprétation de la Tentation à partir de la différence hénologique de l'Un et de l'Être qui met à jour la faute originelle de la Métaphysique occidentale de dissimulation de l'impuissance de l'être à être un par l'Être et détermine dès lors une eschatologie du Salut au sens d'unification de l'être par l'Un à fin de remédier à ses crises<br>How to remedy the metaphysical, theological, moral and political crises of man's being faced with the Principle, himself and the World? The theology of the supralapsarian Temptation in the biblical narrative, to which the infralapsarian moral temptation refers, postulates the ontological identity of Being and the One and places the origin of these crises in the sinful loss of power of being to be one through Being. But the failure of this assumption implies interpreting Temptation anew on the basis of the henological difference of the One and of Being, which unveils the original lapse of Western Metaphysics of concealing the powerlessness of being to be one through Being and consequently establishes an eschatology of Salvation in the sense of unifying being through the One in order to ultimately remedy its crises
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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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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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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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Luckensmeyer, David. "The eschatology of first Thessalonians." Göttingen Vandenhoeck & Ruprecht, 2005. http://d-nb.info/99160699X/04.
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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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Týmal, František. "Eschatologie filmového pásu." Master's thesis, Akademie múzických umění v Praze.Filmová a televizní fakulta. Knihovna, 2013. http://www.nusl.cz/ntk/nusl-172971.
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The film industry has been recently undergoing a significant technological change, which has made the traditional film strip an obsolete medium. The thesis called "Eschatology of the Film Strip" tries to define the basic differences between the photochemical and the electronical tradition of the moving image, and critically asses the transformation of the market. The thesis draws attention to many paradoxes caused by the pressured implementation of digital technologies, and argues for the classical photochemical film as a creative tool in it's own terms, able to find it's habitat in the context of fine arts. The author reflects upon the possibilities of new uses for the film strip and introduces the research project Kinoaparat.cz, focused on enlightenment in the field of traditional film art and technology.
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Alexandre, Monique. "Eschatologie et création." Paris 4, 1987. http://www.theses.fr/1987PA040290.
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L'étude des représentations de la mort et de l'au-delà chez Grégoire de Nysse permet de mesurer l'apport des héritages païens christianisés et des traditions apologétiques, l'élaboration de positions nouvelles dans les débats autour d’Origène. La diversité des genres littéraires offre ici des niveaux de langage et d’argumentation divers, inspirés par la volonté de faire croire, ou d’explorer, au-delà des points de foi, les questions ouvertes. La confrontation avec des témoignages contemporains présente des variantes significatives. De la mort cachée d'Antoine se distingue la sépulture ad martyres des moines-évêques. La consolation païenne d’immortalité se christianise, s’ouvre sur la métamorphose du corps ressuscité, passe par la mort salutaire (de mortuis) la prédication de la peur peint le tribunal terrifiant; dans les traités, le jugement s’efface dans la perspective de l’apocatastase; du feu de châtiment, on passe à la purification. Dans les homélies, testimonia, arguments traditionnels de la résurrection (dieu créateur et recréateur, analogies de nature) déploient le triomphe de la liturgie pascale; l’incarnation-résurrection du christ, co-ressuscitant l’homme, fonde la réflexion théologique du discours catéchétique;. .<br>The study of death and after death's representations in Gregory of Nyssa allows measuring the contribution of christianized pagan legacy, of the apologetic traditions, the working of new stances in the debate about Origen. Through various literary genres, there appear various levels of language and argumentation, either inducing faith, or exploring, beyond dogma, the open questions. The comparison with contemporary testimonies shows significant variations. The hidden death of Anthony is far from the burial ad martyres of the monks-bishops. The pagan consolation of immortality, christianized, opens itself on the metamorphosis of body, after the salutary death (de mortuis). The preaching of fear paints the terrifying court; in the treatises, the judgement fades away, in the apocatastasis'prospect; the fire of chastisement, before the purification. In the homilies, testimonia, traditional arguments for resurrection (god creating and recreating, natures analogies) unfold the triumph of Easter liturgy. The theological reflexion in oratio catechetica is based on incarnation-resurrection of Christ, co-resurrecting man
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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.<br>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.<br>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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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, <i>Scéla laí brátha</i> and <i>Scéla na esérgi,</i> 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 <i>Scéla laí brátha </i>(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 <i>Scéla na esérgi </i>(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 <i>milieu.</i> This dissertation demonstrates that, whilst <i>Scéla laí brátha </i>and <i>Scéla na esérgi </i>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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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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Pfeiffer, James R. "Eschatology and parenesis in the Pastorals." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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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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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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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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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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Rey, Jean-Sébastien. "4QInstruction : sagesse et eschatologie /." Leiden : Brill, 2009. http://catalogue.bnf.fr/ark:/12148/cb413953799.
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Mrva, Jozef. "Monument." Master's thesis, Vysoké učení technické v Brně. Fakulta výtvarných umění, 2014. http://www.nusl.cz/ntk/nusl-232446.
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I base my spatial installations upon working with waste materials. I use characteristic and aesthetics of cardboard and wooden clippings to express dialogue with geometrical drawings, which I have been producing since the last year. Protracted and unexpectedly-carved shapes resemble timber beams or ruins and can lead to ecological or eschatological questions. The title "Monument" is an ironical disputation with human trace and materials we use without giving them any further attention.
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Denkha, Ataa. "L’imaginaire du paradis et le monde de l’au-delà dans le christianisme et dans l’islam, une étude comparative." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK009/document.
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Le paradis constitue un des aspects essentiels de chacune des deux religions. Imaginé comme un lieu de bonheur et de perfection, il est décrit à partir des réalités terrestres. C’est un lieu dont les textes bibliques et coraniques, les écrits des Pères de l’Église, les hadîths et la littérature ont fourni différentes présentations. Un lieu dont les visionnaires ont donné de surprenantes descriptions. Un lieu de beauté que les artistes n’ont cessé d’illustrer pendant des siècles. Le faire découvrir, comprendre ses multiples éléments a nécessité non seulement de l’insérer dans un contexte historique mais aussi de le situer dans un cadre eschatologique, en examinant les autres lieux de l’au-delà. Notre recherche a tenté une étude comparative de ces textes scripturaires dans le christianisme et dans l’islam. Il s’agit de confronter les données exégétiques, dogmatiques et iconographiques dans l’espoir de découvrir les approches respectives et les principales différences entre les visions du paradis et du monde de l’au-delà dans le christianisme et dans l’islam. À travers cette réflexion, il apparaît que l’imaginaire du paradis dans ces deux religions dépend dans une large mesure de la manière de concevoir les textes de référence et de les interpréter. Mais il reste toujours la question de savoir comment ce terme est utilisé aujourd’hui, surtout dans le monde islamique. L’aspect militant de cette thèse est une mise en question, voire une réfutation des promesses paradisiaques faites aux musulmans exerçant de nouvelles formes de violence qui suscitent une foule de candidats au meurtre<br>Paradise is an essential aspect of both religions, for which earthly realities have been used to imagine a place of happiness and perfection. Its concepts are to be found in the Bible as well as the Quran, the writings of the Fathers of the Church, the hadiths and more general literature. Visionaries have reported stunning descriptions of it, and its beauties have never ceased to be illustrated by artists over the centuries. In order to discover, know, understand its multiple aspects, it has been necessary, not only to insert it into the context of history, but also to situate it in the realm of eschatology and to examine the other places of the great Beyond. Our research attempts to elaborate a comparative study between the Holy Scriptures of Christianity and Islam. We have confronted exegetic, dogmatic and iconographic data so as to find out the coherence inherent to each religion, hoping thereby to discover their specific approaches and the main differences between their own visions of Paradise and afterlife. Our reflection has led us to conclude that the images of Paradise in Christianity and Islam are derived from the way the texts are considered and interpreted. But the remaining question is the use of the word nowadays, particularly in the context of Islam. This dissertation thus questions, even refutes the promises of Paradise made to Muslims under the guise of new forms of violence calling forth crowds of candidates to murder
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Thomas, Alan. "A critique of Paul Hanson's apocalyptic eschatology." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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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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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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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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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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Rey, Jean-Sébastien. "4Q Instruction : sagesse et eschatologie." Université Marc Bloch (Strasbourg) (1971-2008), 2006. http://www.theses.fr/2006STR20072.
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La présente recherche propose une édition, une traduction et un commentaire d’un texte sapientiel de Qumrân publié en 1999. Ce document a probablement été rédigé autour du IIe siècle av. J. -C. Au moins sept copies ont été retrouvées dans les grottes de Qumrân entre 1949 et 1952. Ces manuscrits en hébreu datent entre 50 av. J. -C. Et 25 apr. J. -C. Dans un premier chapitre, nous donnerons les caractéristiques linguistiques du rouleau. Nous présenterons ensuite les fragments sapientiaux. Ils se regroupent en trois thématiques : les relations entre l’homme et la femme, l’honneur envers les parents et la pauvreté. Enfin, dans un troisième temps, nous examinerons les fragments eschatologiques. L’auteur décrit avec précision le jugement final entre deux catégories antagonistes : les justes qui vivront éternellement et les injustes qui seront anéantis. Cette recherche vise à améliorer l’édition et la compréhension de ce texte ancien. Ce dernier est particulièrement important pour appréhender l'histoire et l’élaboration de la pensée qumrânienne. L’analyse permet de mieux connaître le courant sapientiel au tournant de notre ère et de percevoir l’évolution d'une sagesse humaine qui s'oriente vers l'eschatologie, entre le livre du Siracide et le Nouveau Testament<br>This study consists in an edition, translation and commentary of a Wisdom text from Qumran, published in 1999. It was probably written around the 2nd century B. C. At least seven copies were found in the caves of Qumran between 1949 and 1952. These Hebrew manuscripts date from between 50 BC and 25 AD. The first chapter deals with the linguistic characteristics of the scroll. Then, we tackle the Wisdom fragments, which treat three major themes: the relationship between men and women, the honour due to one’s parents and poverty. Finally, we examine the eschatological fragments. The author describes the last judgement and the opposition of two categories in great detail: the just who will live for ever and the wicked who will be destroyed. This study seeks to improve the edition and understanding of this ancient text. The latter is particularly important to the understanding of the history and development of thinking at Qumran. This study enables a better understanding of the Wisdom movement in the early intertestamental period and a perception of how human wisdom evolves towards eschatology, between the book of Siracide and the New Testament
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El, Kachtoul Othman. "L’exploitation idéologique des références eschatologiques de l’islām : le cas du groupe « État islamique »." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAC026.
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Le Qur’ān est un texte eschatologique et non apocalyptique. Le scénario eschatologique cataclysmique passif qui y est décrit ne s’étant pas réalisé, la tradition millénariste émergera dans les premières sources extracoraniques qui ont fourni les détails manquants concernant les évènements devant précéder l’Heure. Les détails que la tradition contient semblent avoir été fortement influencés par les événements socioculturels, politiques et théologiques de l’époque à laquelle elles étaient écrites. L’un des traits caractérisant le groupe « État islamique » est l’accent qu’il met dans sa propagande sur un narratif apocalyptique qui se déroule à Dabiq ou A‘maq. Selon cette vision, le monde se dirige vers une fin dramatique et inévitable, où les « vrais » croyants seront acteurs de combats épiques qui les opposeront aux rūm, aux juifs et à une coalition de kuffār réunis sous la bannière du daǧǧāl. Ces malāḥim s’accompagneront de fitan qui verront se déchirer la communauté et marqueront la séparation entre les deux camps. Ces évènements culmineront par l’apparition du Mahdī, suivie du retour sur terre de ʿĪsā/Jésus. Ces deux figures messianiques mèneront les musulmans à la victoire promise contre le daǧǧāl et à la conquête de Constantinople et de Rome. Si le Groupe n’est ni le premier ni le seul mouvement terroriste à prôner la violence par une réappropriation des traditions apocalyptiques et par une réinterprétation de celle-ci à son bénéfice exclusif, son discours signifie à ses récepteurs sa volonté de réaliser, d’abord dans l’ordre du symbole puis dans l’ordre du réel, le gouvernement de Allāh sur terre, donc la possibilité de l’eschaton que signifie l’accomplissement de la promesse<br>The Qur'ān is an eschatological and non-apocalyptic text. Since the passive cataclysmic eschatological scenario described therein has not materialized, the millenarian tradition emerged in the first extra Qur’ānic sources that provided the missing details regarding the events to precede the Hour. The details contained in the tradition seem to have been strongly influenced by the socio-cultural, political and theological events of the time they were written. One of the characteristics of the "Islamic State" group is the emphasis it places in its propaganda on an apocalyptic narrative that takes place in Dabiq or A'maq. According to this vision, the world is heading towards a dramatic and inevitable end, where the "true" believers will be actors in epic battles against rūm, the Jews and a coalition of kuffār united under the banner of daǧǧāl These malāḥim will be accompanied by fitan which will see the community torn apart and will mark the separation between the two camps. These events will culminate in the appearance of Mahdī, followed by the return to earth of ʿĪsā/Jesus. These two messianic figures will lead the Muslims to the promised victory against daǧǧāl and the conquest of Constantinople and Rome. If the Group is neither the first nor the only terrorist movement to advocate violence through a reappropriation of apocalyptic traditions and a reinterpretation of it for its exclusive benefit, its discourse signifies to its receivers its willingness to realize, first in the order of symbol and then in the order of reality, the government of Allāh on earth, thus the possibility of the eschaton that means the fulfilment of the promise
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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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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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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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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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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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Balabanski, Vicky. "Eschatology in the making : Mark, Matthew and the Didache /." Cambridge : Cambridge university press, 1997. http://catalogue.bnf.fr/ark:/12148/cb37650182v.
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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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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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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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