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Journal articles on the topic 'Christian Eschatology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

King, Winston L. "Eschatology: Christian and Buddhist." Religion 16, no. 2 (1986): 169–85. http://dx.doi.org/10.1016/s0048-721x(86)80005-7.

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2

Fergusson, David. "Book Reviews : Christian Eschatology." Expository Times 102, no. 2 (1990): 57. http://dx.doi.org/10.1177/001452469010200212.

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3

Hultgård, Anders. "Old Scandinavian and Christian eschatology." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 344–57. http://dx.doi.org/10.30674/scripta.67184.

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The eschatological beliefs current in Scandinavia during the Viking and early Medieval periods can be grouped into two main traditions, denoted by the concepts of Ragnarok and Doomsday. The former has its roots in the pre-Christian religion of Scandinavia, the latter was brought to the north in the process of christianization. Although different in origin the two traditions did not, in the age with which we are concerned, necessarily reflect a strict division between adherents of the old faith and Christians. Syncretic versions of the Ragnarok concept were in circulation, one of which was pres

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4

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

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This study aims to discuss the comparison of life after death (exchatology) in Islam and Adventist Christianity. The research method used in this research is qualitative with the process of collecting data through literature review. The results showed that the comparison of eschatology in Islam and Christianity has a very significant difference, this can be seen in the two holy books, namely the Koran and the Bible. Eschatology in Islam is also known as the end of time or the day of judgment. Therefore eschatology is a day that is feared by every Muslim, because eschatology is a day of vengean

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5

T, Nisha. "Christian Eschatology in Nadutheervai Ula." International Research Journal of Tamil 4, S-8 (2022): 100–104. http://dx.doi.org/10.34256/irjt22s814.

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In Christian Literary, types of Sitrilakkiyangal have been created on a large number. From Jesus birth to Second coming up to all these events were visualized. As such, Kanagappan wrote ‘Nadu Theervai ula’ indicates the events that will take place on arrival of Jesus Christ. As such, there is resurrection after death having is a common faith in all religions. World is not stable will get results Jesus christ second coming will bring many changes in the world, this book is researched according to Christian theories. In the period of Christian Eschatology disaster occur in nature so people canno

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Иванов, Михаил Степанович. "Christian Eschatology: Eternity Within Time." Вопросы богословия, no. 2(2) (August 15, 2019): 11–20. http://dx.doi.org/10.31802/2658-7491-2019-2-2-10-20.

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В статье поднимается вопрос о смысле выражений «последние времена», «последние дни» и подобных им, которые занимали важное место в богословском лексиконе первых христиан, однако остались обойдены вниманием русского «школьного богословия». Основываясь прежде всего на богослужебной традиции Церкви, автор противопоставляет историческое «линейное» время сакральному литургическому или эсхатологическому. В этом последнем нет «прежде» и «после», но лишь «вечное теперь» - и именно здесь находится ключ к святоотеческому пониманию христианской эсхатологии. The article deals with the ideas behind the phr

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7

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

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AbstractModern scholarship often attributes to Eusebius of Caesarea (d. circa 340 AD) the view that God's heavenly kingdom had become manifest in the Roman Empire of Constantine the Great. Consequently, Eusebius is deemed significant in the development of Christian eschatological thought as the supposed formulator of a new “realized eschatology” for the Christian Roman Empire. Similarly, he is considered the originator of so-called “Byzantine imperial eschatology”—that is, eschatology designed to justify the existing imperial order under the emperors in Constantinople. Scholars advancing these

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8

Černý, Jan. "A Too-Future Eschatology? The Limits of the Phenomenology of Liturgy in Jean-Yves Lacoste." Open Theology 5, no. 1 (2019): 386–402. http://dx.doi.org/10.1515/opth-2019-0028.

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Abstract The article first outlines Jean-Yves Lacoste’s phenomenological description of “liturgy”, i.e. the encounter between God and the human being. It argues that Lacoste’s rejection of the religious apriori on the side of the human being and emphasis on God’s transcendence and otherness leads to decontextualization of the experience of Christian faith, as his strongly future eschatology does not allow for the real transformation of both the individual and social lives of believers. In the second step, the article gives two counterexamples to Lacoste’s attitude that represent an attempt to

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Bijlefeld, Willem A. "Eschatology: some Muslim and Christian data." Islam and Christian–Muslim Relations 15, no. 1 (2004): 35–54. http://dx.doi.org/10.1080/09596410310001631803.

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10

Moltmann, Jürgen. "The Coming of God: Christian Eschatology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 4 (1999): 493–95. http://dx.doi.org/10.1177/106385129900800410.

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11

Wheeler, David L. "Toward a Process-Relational Christian Eschatology." Process Studies 22, no. 4 (1993): 227–37. http://dx.doi.org/10.5840/process199322438.

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Wheeler, David L. "Toward a Process-Relational Christian Eschatology." Process Studies 22, no. 4 (1993): 227–37. http://dx.doi.org/10.2307/44798768.

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13

Sardaryan, Henry T. "Eschatology of the post-Christian Republic." RUDN Journal of Political Science 25, no. 4 (2023): 767–77. http://dx.doi.org/10.22363/2313-1438-2023-25-4-767-777.

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The author analyzes the development of the political and philosophical concept of republic as a common cause in the conditions of transformation of the value system of Western society. The main problem of the research is the reason why the existence of the republic in the conditions of modern ideological and theoretical foundations of the society of individual consumerism faces the impossibility of achieving the common good as the goal-setting of a common cause. The study traces the ontology of the republic in the political thought of ancient philosophers, medieval thinkers and modern represen

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Chow, Alexander. "Eschatology and World Christianity." Studies in World Christianity 22, no. 3 (2016): 201–15. http://dx.doi.org/10.3366/swc.2016.0156.

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This essay explores the developments of eschatology in world Christianity to show how Christian thought and practice have interacted with various contexts to produce unique understandings of time and history. While a number of geographical contexts will be discussed, this essay argues that there are shared theological themes which transcend geography due to the important role temporality offers to such discussions, in terms of the future, the present and the past. Such developments have involved the reinterpretation of pre-existing traditional and modern idioms, and the engagement with various

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Alves, César-Andrade. "Unconditional Divine Mercy and Hell. John Paul II on some Key Ideas about Damnation." Scripta Theologica 53, no. 3 (2021): 665–700. http://dx.doi.org/10.15581/006.53.3.665-700.

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Throughout history, theological reflection on hell expanded considerably. Between the 19th and 20th centuries, Christian eschatology in general, and theology of hell in particular, underwent a major renewal. At the end of the 20th century John Paul II issued a document in which he examined the appropriate way to connect divine mercy and hell in the light of the very core of Christian revelation. Although it has been largely ignored, John Paul II’s document is relevant to any current presentation of Christian eschatology that aims to deepen the renewal of this discipline. A new synthesis of the

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Baker, Josiah. "Native American Contributions to a Christian Theology of Space." Studies in World Christianity 22, no. 3 (2016): 234–46. http://dx.doi.org/10.3366/swc.2016.0158.

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Native Christian theologians frequently contribute to a theology of space through their writings on other theological subjects. Native American traditionalism is structured spatially; mythology, rituals and ethics are entirely focused on the tribe's surroundings and the individual's responsibility in living within his or her own place. Thus, Native Christians continue this thought by expressing and exploring the Christian faith through spatial constructs. In discussing the Kingdom of God, they speak of the implications of where the Kingdom resides rather than focusing on when it will be consum

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Simmons, John K. "Eschatological Vacillation in Mary Baker Eddy's Presentation of Christian Science." Nova Religio 7, no. 3 (2004): 63–80. http://dx.doi.org/10.1525/nr.2004.7.3.63.

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ABSTRACT: This article clarifies a number of terms used in end-time theology with a view to illuminating the theology of Christian Science. ““Eschaton continuum”” refers to a range of eschatological expectations in which a prophetic religious leader vacillates between the polar extremes of apocalyptic eschatology and ethical eschatology; and between catastrophic apocalypticism and progressive apocalylpticism. The author tracks the eschatological vacillation in Mary Baker Eddy's conceptualization of Christian Science in the hope of introducing a typology useful in analyzing other emergent relig

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18

Boaheng, Isaac, Nicholas Abbam, and Frank Agyapong. "ESCHATOLOGY AND CONTEMPORARY GHANAIAN CHRISTIANITY." Biblical Studies Journal 04, no. 03 (2022): 39–56. http://dx.doi.org/10.54513/bsj.2022.4304.

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Christianity is the largest religious group in the world with about 2.6 billion adherents globally. Christianity is, therefore, expected to influence the character of most people in the world. But recent happenings prove otherwise. This research sought to examine how Christian eschatology might impact the public sphere from a Ghanaian socio-religious perspective. The researchers used qualitative research that employs the conceptual analysis approach. During the research, the researchers found out that scanty information exists in academia when it comes to eschatology in Africa. Another finding

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Kloppenborg, John S. "Book Review: Q, Eschatology, and Christian Origins." Expository Times 118, no. 7 (2007): 358–59. http://dx.doi.org/10.1177/001452460711800723.

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McCarthy, Daniel P. "Deep in the Bones Lie Memories and Hopes: A Grand Unified Theory." Studia Liturgica 51, no. 1 (2021): 22–30. http://dx.doi.org/10.1177/0039320720981017.

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Christ’s bones are missing at the Holy Sepulchre; St Peter’s bones remain in his basilica; Hagia Sophia was not built on bones. The absence, presence, or lack of bones effects different emphases on memory (anamnesis) and fulfillment (eschatology). In Jerusalem we witness our future glory (eschatology) already revealed in our history (anamnesis); in Rome we recall (anamnesis) the sacrifice of martyrs whose bones remain until the general resurrection (eschatology), even while we venerate the saints in light; at Hagia Sophia liturgy itself, rather than bones, provides the context for remembering

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Manoussakis, John Panteleimon. "The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church." Harvard Theological Review 100, no. 1 (2007): 29–46. http://dx.doi.org/10.1017/s0017816007001411.

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Theology in the 20th century witnessed a shift in emphasis: The talk about the last things did not have to come last any more as the traditional handbooks of systematic theology would have it; eschatology was no longer one branch of theology among others but lay at the center of our understanding of the Christian faith. My purpose in this essay is to go a step further than this rearrangement in theological discourse and examine a reversal within the theological understanding of eschatology itself. In the wake of the work of the Metropolitan of Pergamon John (Zizioulas), a different understandi

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W. Ellis, James. "A Harmony of Judeo-Christian Eschatology and Messianic Prophecy." African Journal of Social Sciences and Humanities Research 4, no. 3 (2021): 66–80. http://dx.doi.org/10.52589/ajsshr-6slajjhx.

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This essay presents a selective overview of the main themes of Judeo-Christian eschatological prophecy. Particular attention is paid to the significance of successive biblical covenants, prophecies of the “day of the Lord,” differences between personal and collective resurrection, and expectations of the Messianic era. Although the prophets of the Hebrew Bible and Christian New Testament lived and wrote in diverse historical and social contexts, their foresights were remarkably consistent and collectively offered a coherent picture of the earth’s last days, the culmination of human history, an

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Bowen, Deborah C. "Ecological Endings and Eschatology: Margaret Atwood’s Post-Apocalyptic Fiction." Christianity & Literature 66, no. 4 (2017): 691–705. http://dx.doi.org/10.1177/0148333117715252.

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The link between narrative and eschatology lies in their both dealing with “last things.” Ricoeur’s dictum that “the possible precedes the actual and clears the way for it” provides a powerful mandate for writers concerned with the danger of ecological endings. The endings of the novels in Margaret Atwood’s MaddAddam trilogy not only articulate contemporary ecological sensibilities, but also, and more surprisingly, provide space for a religious way forward. Atwood’s recent connection to the Christian environmentalist group A Rocha presents a powerful instance of the possibilities for cooperati

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Bardyn, Maria. "Confessional Polyvariance of Christian Apocalyptic: Common and Distinctive Features." Roczniki Kulturoznawcze 12, no. 2 (2021): 53–69. http://dx.doi.org/10.18290/rkult21122-3.

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The twentieth century was a time of active expansion of Christian culture throughout the world. The Catholic and some Protestant churches resorted to this. This culture, becoming global, accommodated, and united a large number of cultural and religious minorities. At the same time, promoting its uniqueness, it could not always confirm her identity. One of the characteristic features of the development of the modern world is an increased scale of events, greater internationalization of social processes, and their tendency to become global. Based on all modern problems, in the sense of the

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Kim, Do Hyun. "A Physical Perspective of Eschatology Contemplated through ‘the End of the Universe and the Stars’." Society of Theology and Thought 89 (December 31, 2023): 220–54. http://dx.doi.org/10.21731/ctat.2023.89.220.

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Many concepts about the end of time and the afterlife are common to nearly every religion in the human world. However, the human discussion of the end of life and the afterlife has been limited to the teachings and testimonies of a few sages and saints, including Jesus Christ. However, with the advancement of science and technology, a better understanding of the nature of the universe and the material world around us may assist in the search for some sort of analogical hints about the end of time and the afterlife. This paper does not attempt to explain various concepts of Christian esch

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Luke, Trevor. "The Parousia of Paul at Iconium." Religion and Theology 15, no. 3-4 (2008): 225–51. http://dx.doi.org/10.1163/157430108x376528.

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AbstractThis article explores the parousia reception, instead of the arena, as a locus for spectacle production in the Roman Empire, specifically in certain passages of early Christian literature. Not only did Christians apply the familiar image of parousia to their eschatology, but they also produced new truths about empire and the location of legitimate authority through their creative production of distinctive parousia spectacles. Through these literary spectacles, old truths about the body and authority were challenged as Christians developed a cosmology for the parousia spectacle that bot

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Paura, Roberto. "A Rapture of the Nerds? A Comparison between Transhumanist Eschatology and Christian Parousia." Forum Philosophicum 24, no. 2 (2019): 343–67. http://dx.doi.org/10.35765/forphil.2019.2402.15.

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Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of immortality, through the creation of human brain emulations. Therefore, transhumanism offers its fol- lowers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to analyze the points of comparison and opposition between transhumanist and Christian es

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Smyth, Marina. "The Origins of Purgatory through the Lens of Seventh-Century Irish Eschatology." Traditio 58 (2003): 91–132. http://dx.doi.org/10.1017/s0362152900003007.

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Many of the surviving texts associated with seventh-century Ireland deal with eschatology. In general, these texts convey assumptions on the fate of the soul after death that are consistent with the traditional Christian view in late antiquity in the West, namely, that the ultimate destiny of most Christians will not be determined till the great universal judgment at the end of time. To illustrate this point I will adduce the theological treatise Liber de ordine creaturarum and the moral treatise De XII abusiuis saeculi, as well as religious poetry and hagiographical works, and set them in the

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Sjaastad, Egil. "Eskatologien i Landstads salmer." Theofilos 12, no. 2-3 (2021): 212–31. http://dx.doi.org/10.48032/theo/12/2/3.

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In a Christian burial, the pastor reads from Scripture about the Resurrection. After the burial, Christians often say: “Now he / she has reached the heavenly glory.” Is that a contradiction? In 2020, we celebrated one of the most significant hymn books in The Church of Norway, published in 1870. The editor, Magnus Brostrup Landstad, wrote many of the hymns himself. This article is a study of the eschatology in these hymns, with an emphasis on how Landstad combined the two motives.

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Gorban, R. "Basic Issues of Christian Eschatology Interpreted by Berdyaev." Ukrainian Religious Studies, no. 69 (May 16, 2014): 94–103. http://dx.doi.org/10.32420/2014.69.383.

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In the article, “Basic Issues of Christian Eschatology Interpreted by Berdyaev”, Richard Gorban covers some eschatological aspects of Mykola Berdyaev. He considers the kernel of the basic issues of Christian eschatological doctrine the way the thinker understands them, determining his own conception of paradox of time. The researcher emphasizes the following issues in the system of religious and philosophical views of Berdyaev: connection of the fate of an individual soul with the fate of the world, death and eternity, end of history, Hell ontology; eschatological prospects of evil pathways an

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Arnal, William E., and Adela Yarbro Collins. "Cosmology and Eschatology in Jewish and Christian Apocalypticism." Journal of Biblical Literature 118, no. 4 (1999): 740. http://dx.doi.org/10.2307/3268131.

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Maschke, Timothy, and Owen F. Cummings. "Coming to Christ: A Study in Christian Eschatology." Sixteenth Century Journal 31, no. 2 (2000): 622. http://dx.doi.org/10.2307/2671721.

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O’Callaghan, Paul. "T & T Clark Handbook of Christian Eschatology." Irish Theological Quarterly 81, no. 1 (2016): 95–98. http://dx.doi.org/10.1177/0021140015617900a.

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Sachs, John R. "Book Review: The Coming of God: Christian Eschatology." Theological Studies 58, no. 4 (1997): 741–43. http://dx.doi.org/10.1177/004056399705800420.

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Saunders, Stanley P. "“Learning Christ”." Interpretation: A Journal of Bible and Theology 56, no. 2 (2002): 155–67. http://dx.doi.org/10.1177/002096430005600204.

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The rhetoric of eschatology was formative of early Christian spirituality. Through such discourse the New Testament writers reshaped the community's perception of time and space, and enabled their audiences to “learn Christ.”

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Kim, Seon Pil. "The Christian Eschatology and Social Changes in Korea: A Religious Sociological Perspective." Society of Theology and Thought 89 (December 31, 2023): 174–219. http://dx.doi.org/10.21731/ctat.2023.89.174.

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The eschatology is the ultimate hope that man aims for. Therefore, it drives human collective behavior and acts as a major variable of social change. In fact, many researchers who were interested in the relationship between religion(eschatology) and social change have confirmed that religion can either suppress or promote social change. In order to deal with the relationship between Christian eschatology and social change, this paper divides the relationship between religion and social change into ideal types. And through this work, the relationship between the Catholic Church and social

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Бессонов, И. А. "Russian Folk Eschatology and the Eschatology of Late Antiquity: Parallels in Structure and Motif." ТРАДИЦИОННАЯ КУЛЬТУРА 25, no. 1 (2024): 123–36. http://dx.doi.org/10.26158/tk.2024.25.1.008.

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Темой статьи является сопоставление славянских народных эсхатологических рассказов с традициями, дошедшими до нас в составе литературы поздней античности. Основным предметом анализа является модель, конструирующая будущий конец света по модели эсхатологических мифов и рисующая будущие эсхатологические события как череду мировых катастроф, за которыми последует обезлюдение земли и будущее возрождение жизни от небольшой группы оставшихся в живых людей или от единственной оставшейся в живых человеческой пары. Произведениями, демонстрирующими наибольшую сюжетную и мотивную близость к славянской на

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Laird, Stephen. "John Robinson and primitive Christian eschatology: contexts and comparisons then and now." Theology 126, no. 4 (2023): 266–70. http://dx.doi.org/10.1177/0040571x231182844.

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Liston, Gregory John. "Eschatology and the Munus Triplex." Journal of Reformed Theology 14, no. 4 (2020): 323–43. http://dx.doi.org/10.1163/15697312-bja10006.

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Abstract The traditional Reformed understanding of Jesus Christ as prophet, priest, and king, and of Christian participation in this munus triplex, can be refined, complemented, and extended through viewing this theologumenon eschatologically. Applying the methodology of Third Article Theology to the doctrine of eschatology enables the full breadth of Christ’s pneumatological interaction with humanity to be explored. Recent attempts to partially employ the munus triplex in the service of eschatology reveal considerable advances with regards to Christ’s prophetic and priestly offices. These eff

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Liston, Gregory John. "Eschatology and the Munus Triplex." Journal of Reformed Theology 14, no. 4 (2020): 323–43. http://dx.doi.org/10.1163/15697312-bja10006.

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Abstract The traditional Reformed understanding of Jesus Christ as prophet, priest, and king, and of Christian participation in this munus triplex, can be refined, complemented, and extended through viewing this theologumenon eschatologically. Applying the methodology of Third Article Theology to the doctrine of eschatology enables the full breadth of Christ’s pneumatological interaction with humanity to be explored. Recent attempts to partially employ the munus triplex in the service of eschatology reveal considerable advances with regards to Christ’s prophetic and priestly offices. These eff

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Dunn, Emily. "Reincarnated Religion? The Eschatology of the Church of Almighty God in Comparative Perspective." Studies in World Christianity 22, no. 3 (2016): 216–33. http://dx.doi.org/10.3366/swc.2016.0157.

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The Church of Almighty God is a Chinese new religious movement. This article provides an account of the eschatology of the Church of Almighty God on the basis of its texts and considers this eschatology in comparison with other varieties of millenarianism in Chinese history, namely Christianity, the religion of the Taipings and Buddho-Daoist sectarianism. Many elements of the Church of Almighty God's teachings are familiar in the Chinese context, but its eschatology in fact differs from that of earlier religions. The Church of Almighty God adopts very little explicitly from the ‘three teaching

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Bujak, Janusz. "The Person of Jesus Christ as the essence of Christian eschatology." Studia Koszalińsko-Kołobrzeskie 22 (2015): 93–105. http://dx.doi.org/10.18276/skk.2015.22-06.

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Prilutskiy, Aleksandr M. "Semiotics of Doubles in Modern Eschatology." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (June 10, 2022): 113–25. http://dx.doi.org/10.37482/2687-1505-v185.

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Traditionally, a double (or doppelgänger) is considered to be a personified part of one’s consciousness or subconsciousness, social experience, behavioural patterns, etc. represented as an independent actor of social relations (in a literary text, an independent character or a character claiming independence). Doubles are characters that have something in common. The study of the doubles phenomenon is often limited to artistic discourse, its religious interpretation, including in eschatological narratives, being poorly investigated. In the Christian tradition, the eschatological interpretation

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Pogorelaya, E. A. "The 2000s: Applied eschatology." Voprosy literatury, no. 6 (March 22, 2022): 44–62. http://dx.doi.org/10.31425/0042-8795-2021-6-44-62.

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The article is devoted to an eschatological journey, a poetic tackling of the mystery of life and death. In her analysis of the new publications by A. Pereverzin, S. Saprykina and L. Yugay, the author discusses the diverse types of the 2020s’ ‘eschatological poetics’: the traditional Christian variant, the mythological one, which entails a journey to the underworld, and the one based in research; the latter typifies, for example, the poetics in the works by Yugay, who has a background in folklore studies. Exploring the poetics of the aforementioned poets in the context of the lyrical poetic tr

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Huang, Paulos. "Five Issues on Confucian-Christian Dialogue." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 1–6. http://dx.doi.org/10.37819/ijsws.26.324.

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Based on professor Tian Wei’s masterpiece, Christianity and Confucianism: Two Models of Religious Existential Ethics, five issues on Confucian-Dialogue are especially discussed in this article: “Christian concept of God and Confucian concept of Heaven's Mandate" involves discussions on theology and anthropology, “Christian doctrine of original sin and Confucian doctrine of innate goodness, “Christian doctrine of salvation through God’s grace and Confucian doctrine of self-cultivation through human effort" involves discussions on soteriology and ethics, “Christian concept of divine love and Con

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Khitruk, Ekaterina. "The project of “social theology” in the teachings of Walter Rauschenbusch." St. Tikhons' University Review 111 (February 29, 2024): 11–28. http://dx.doi.org/10.15382/sturi2024111.11-28.

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The article examines the question of the possibility of transforming systematic theology in accordance with the main ideas of the "social gospel". This question was formulated in the last significant work of the eminent American theologian of the early twentieth century, Walter Rauschenbusch, Theology for the Social Gospel. The work was published in 1917, a year before the thinker's death. Walter Rauschenbusch was convinced that it was necessary to transform a number of provisions of Christian doctrine, taking into account some important discoveries that became apparent in the context of the s

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Denar, Benediktus, Paulus Tolo, and Thomas Julivadistanto. "Harmony of Eschatological Meanings: Between Christian Concept and Manggarai Culture in Indonesia." International Journal of Indonesian Philosophy & Theology 4, no. 2 (2023): 74–86. http://dx.doi.org/10.47043/ijipth.v4i2.55.

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The Catholic Church is over 100 years old in Manggarai, Flores, Indonesia. The teachings of the Catholic Church are readily accepted by local people, partly because the beliefs of the local people of Manggarai are compatible with the instructions brought by the Catholic Church. This is especially evident, for instance, in the understanding, belief and appreciation of the local community regarding eschatology. Employing an ethnographic-theological study, this article reflects a contextual approach to theology. The method used is an ethnographic-theological study. The data was obtained by direct

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Pleizier, T. T. J. "Leven voor de dood. Aanzetten tot een christelijke thanatologie." Theologia Reformata 64, no. 4 (2021): 389–400. http://dx.doi.org/10.21827/tr.64.4.389-400.

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Popular literature shows the need for a contemporary art of dying. This article argues for a Christian thanatology that engages modern phenomena such as near-death-experiences, end-of-life legislation and an imagination that cannot envisions life beyond death. Reformed sources provide three elements for a Christian thanatology: (a) death as the boundary of human existence; (b) a spiritual attitude toward death; and (c) death and as an eccentric existence. A Christian thanatology moves beyond a systematic-theological exploration of the ‘last things’ to offer a ‘practical eschatology’ able to re

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Izidor, Samuel, and Andrew A. Igwe. "Climate Change and the Church: An Eschatological Perspective." Randwick International of Social Science Journal 3, no. 2 (2022): 377–87. http://dx.doi.org/10.47175/rissj.v3i2.347.

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Man has had various form of religious belief, worship and teaching on the origin of the earth and man. This background has accounted for the variant culture and response to nature, the environment and climate change and relationship with believed Creator. Judaic religion and its offshoot of Christian religion constitutes a body of believers and worshippers that have established a belief system and teaching on the origin of man and the earth to which they have ascribed to the creative power of a supreme being known among them as the Almighty God. Some other religions have worshipped the element

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Nemes, Steven. "Contemporary Cosmology is Irrelevant to Classical Theistic Christian Eschatology." Theology and Science 19, no. 4 (2021): 390–405. http://dx.doi.org/10.1080/14746700.2021.1982251.

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