Eschatological Quotes

I had not chosen to be single but love is rare and it is frequently unreciprocated. Without love I saw no reason to form a permanent attachment to any particular place. Love determined how humans arrayed themselves in space. Because it affixed people into their long-term arrangements, those around me viewed it as an eschatological event, messianic in its totality. My friends expressed a religious belief that it would arrive for me one day, as if love were something the universe owed to each of us, which no human could escape.

I had known love, but having known love I knew how powerless I was to instigate it or ensure its duration. Still, I nurtured my idea of the future, which I thought of as the default denouement of my sexuality, and a destiny rather than a choice. The vision remained suspended, jewel-like in my mind, impervious to the storms of my actual experience, a crystalline point of arrival. But I knew that it did not arrive for everyone, and as I got older I began to worry that it would not arrive for me. ~ Emily Witt

If the truth was equal to the lie, and our love was equal to our hatred, we would become absolutely nil persons. ~ Marieta Maglas- Eschatological Regression

His unrivaled genius as an ideological novelist was this capacity to invent actions and situations in which ideas dominate behavior without the latter becoming allegorical. He possessed what I call an eschatological imagination, one that could envision putting ideas into action and then following them out to their ultimate consequences. At the same time, his characters respond to such consequences according to the ordinary moral and social standards prevalent in their milieu, and it is the fusion of these two levels that provides Dostoevsky's novels with both their imaginative range and their realistic grounding in social life. ~ Joseph Frank

From the beginning, the gospel message has had a profound eschatological component. The compelling challenge for every person is the inevitability of the ultimate catastrophe of death. It haunts us particularly as we age and realize as parents die and out peers depart that we are, in some sense, "next." Man was not created to die. God placed eternity in his heart and an immortal spirit that cannot comprehend the end of life. Fear of our mortality lurks in the background of our lives, dampening our joys, and in sober moments, bringing us to an awareness of our overwhelming fragility. Much of modern life is an attempt to live as though we will be here forever. It is a fantasy of denial, supported by the pleasures of the moment, which collectively serve as a narcotic, dulling the awareness of death's certainty and near proximity.
The message of the gospel is the message of life for us, a life out of death, provided in the person of our substitute, Jesus Christ. As the only one qualified to face the foe, He took all that death could give – energized by Satan's rage – and came out the victor, providing immortality to all who would believe in Him. His victory was not simply the means of our return to Eden's joys, with their attendant vulnerability to the possibility of yet another fall. It closed the door forever to another intrusion of sin and death by giving perfect, sinless immortality to those who are His own. He gave them the absolute promise of eternal perfection, the u ~ John E. Hartman

Though the integration into a single whole of all legitimate theologies is an eschatological desideratum, it can only be approached asymptotically in time. ~ Aidan Nichols

Accepting the nonexistence of being,
when the absence of existence means the negation of being. ~ Marieta Maglas- Eschatological Regression

eschatological thinking. ~ John Ortberg Jr.

The church is constituted as a new people who have been gathered from the nations to remind the world that we are in fact one people. Gathering, therefore, is an eschatological act as it is the foretaste of the unity of the communion of the saints. ~ Stanley Hauerwas

There are, in fact,
a cognitive itch
and a divination using the human form
while being alive,
when life is not alive in its own sense
except for the eternity. ~ Marieta Maglas- Eschatological Regression

I'm more than this kinesthetic intelligence of us trapped in this great chain of being that belongs to all of us. ~ Marieta Maglas- Eschatological Regression

Because of this Christian materialism, a catholic postmodernism (or postmodern catholicity) affirms sacramentality on two levels. On the one hand, it affirms a general sacramentality: the whole world has potential to function as a window to God and a means of grace from God because God himself affirms materiality as a good thing. We see this not only in creation itself but also in the reaffirmation of it in the incarnation, in which God is happy to inhabit the goodness of flesh. Furthermore, materiality receives an eschatological affirmation in our hope for the resurrection of the body. Even the future kingdom will be a material environment of sacramentality. On the other hand, when an incarnational ontology and anthropology are linked with our earlier affirmation of time and tradition, a catholic postmodernism also affirms a special sacramentality - a special presence and means of grace in the sacraments of baptism and Eucharist. ~ James K.A. Smith

The first phase of modernism, which so far as the English language goes we associate with Pound and Yeats, Wyndham Lewis and Eliot and Joyce, was clerkly enough, sceptical in many ways; and yet we can without difficulty convict most of these authors of dangerous lapses into mythical thinking. All were men of critical temper, haters of the decadence of the times and the myths of mauvaise foi. All, in different ways, venerated tradition and had programmes which were at once modern and anti-schismatic. This critical temper was admittedly made to seem consistent with a strong feeling for renovation; the mood was eschatological, but scepticism and a refined traditionalism held in check what threatened to be a bad case of literary primitivism. It was elsewhere that the myths ran riot. ~ Frank Kermode

Proclaiming the death of the Lord "until he comes" (1 Cor 11:26) entails that all who take part in the Eucharist be committed to changing their lives and making them in a certain way completely "Eucharistic". It is this fruit of a transfigured existence and a commitment to transforming the world in accordance with the Gospel which splendidly illustrates the eschatological tension inherent in the celebration of the Eucharist and in the Christian life as a whole: "Come, Lord Jesus!" (Rev 22:20) ~ Pope John Paul II

Christians recognize that all social organizations exist as parodies of eschatological hope. And so it is that the city is a poor imitation of heavenly community;13 the modern state, a deformed version of the ecclesia;14 the market, a distortion of consummation; modern entertainment, a caricature of joy; schooling, a misrepresentation of true formation; liberalism, a crass simulacrum of freedom; and the sovereignty we accord to the self, a parody of God himself. As these institutions and ideals become ends in themselves, they become the objects of idolatry. The shalom of God - which is to say, the presence of God himself - is the antithesis to all such imitations. ~ James Davison Hunter

It does not matter what kind of self-destruction you choose – as if the protagonists in Furmani – Sokolov let say conscious of inevitability of their ontological and eschatological destiny, which they by no means want to change, but they accept it with joy of their own and peculiar optimism. Someone buries herself/himself in the library, and someone in a suburban tavern – they would say – the result is the same. The starting point is always that of futility, and the ultimate goal is destruction, which leads to self-destruction of all that restrains them from the total immersion in their own suffering and the pain of their own existence. ~ Ivo Žurić

The central thesis of Surnaturel, then, is that, neither in patristic nor in medieval theology, and certainly not in Thomas Aquinas, was the hypothesis ever entertained of a purely natural destiny for human beings, something other than the supernatural and eschatological vision of God. There is only this world, the world in which our nature has been created for a supernatural destiny. Historically, there never was a graceless nature, or a world outside the Christian dispensation. This traditional conception of human nature as always destined for grace-given union with God fell apart between attempts, on the one hand, to secure the sheer gratuitousness of the economy of grace over against the naturalist anthropologies of Renaissance humanism and, on the other hand, resistance to what was perceived by Counter-Reformation Catholics as the Protestant doctrine of the total corruption of human nature by original sin. The Catholic theologians, who sought to protect the supernatural by separating it conceptually from the natural, facilitated the development of the humanism which flowered at the Enlightenment into deism, agnosticism and ultimately atheism. The conception of the autonomous individual for which the philosophers of the Age of Reason were most bitterly criticized by devout Catholics was, de Lubac suggested, invented by Catholic theologians. The philosophers which broke free of Christianity, to develop their own naturalist and deist theologies, had their roots in the anti- ~ Fergus Kerr

The eternal space
creates the temporary spaces
and anti-spaces
for zero. ~ Marieta Maglas- Eschatological Regression

Ancient eschatological texts are actually maps of the inner territories of the psyche that seem to transcend race and culture and originate in the collective unconscious. ~ Stanislav Grof

I need to open this door of self in order to throw out everything that is useless and to save the meaning of
the things I have to keep. ~ Marieta Maglas- Eschatological Regression

During the great storm the lightning strikes multiplied in frequency and ferocity. It seemed like a new kind of lightning, not just electrical but eschatological. ~ Salman Rushdie

The presence of the messianic salvation is also seen in Jesus' miracles of healing, for which the Greek word meaning "to save" is used. The presence of the Kingdom of God in Jesus meant deliverance from hemorrhage (Mk 5:34), blindness (Mk 10:52), demon possession (Lk 8:36), and even death itself (Mk 5:23). Jesus claimed that these deliverances were evidences of the presence of the messianic salvation (Mt 11:4-5). They were pledges of the life of the eschatological Kingdom that will finally mean immortality for the body. The Kingdom of God is concerned not only with people's souls but with the salvation of the whole person. ~ George Eldon Ladd

You can understand my inner reactions
more clearly than me because you can see me as a whole. ~ Marieta Maglas- Eschatological Regression

The kingdom is nearby, adjacent to our own reality, present, yet veiled in the boundaries we avoid, and in the margins we protect ourselves from. So there is no riddle. The eschatological reality is here, yet we feel the urge to evade it, and the lure to ignore it. ~ Vitor Westhelle

Faith for Moltmann, we may recall, is not something we must have or exercise in order to be saved. It is not the transition from damnation to salvation; it is the way in which we experience the vital, eschatological "turning point" of history. ~ Nicholas Ansell

And yet the ethos of the Sermon on the Mount, which is not just for the disciples but for everyone in the eschatological people of God, is just as radical, because it demands that one abandon not only evil deeds but every hurtful word directed at a brother or sister in faith (Matt 5:22). It demands regarding someone else's marriage (and of course one's own) as so holy that one may not even look with desire at another's spouse (Matt 5:27-28). It demands that married couples no longer divorce but remain faithful until death (Matt 5:31-32). It commands that there be no twisting and manipulation of language any more but only absolute clarity (Matt 5:37) and that one give to anyone who asks for anything (Matt 5:42). For a man's ~ Gerhard Lohfink

We are inside this plasma,
and plasma is inside everything. It is incandescent
in the sun, and I am curious to know if you
are able to stop orbiting yourself around it even for a second.
No, you are not able to do this, but you are able
to stop the truths from being spoken.
All the absurd things are cool. Their spirits lose
their oxygen ions to generate
that matter in no pain. The spiritual things
are in pulsing metamorphosis to break into pieces, or
to turn back after
a hard but reversing process
before becoming anachronistic. ~ Marieta Maglas- Eschatological Regression

Apart from this ultimate hope, the created world would be a dungeon of despair for God's children. But faith animates our lives with an eschatological anticipation of the presence and glory of Christ. We will not find our full and permanent happiness here. Nor will we find Christian joy automatically, like a daily newspaper at the door. God intends for us to find joy kinetically, in action, as we work out our faith with fear and trembling, as we fight the good fight of faith, as we worship, fellowship, and engage in all the various dynamics of the Christian life together.62 But even in this, our hope of eternal joy sobers our expectations for the joy we can expect to experience in this life. ~ Tony Reinke

The first theological insight I learned from Gregory of Nyssa - and I suspect the last to which I shall cling when all others fall away - is that the Christian doctrine of creatio ex nihilo is not merely a cosmological or metaphysical claim, but also an eschatological claim about the world's relation to God, and hence a moral claim about the nature of God in himself. In the end of all things is their beginning, and only from the perspective of the end can one know what they are, why they have been made, and who the God is who has called them forth from nothingness.

(from Radical Orthodoxy 3.1 (2015): 1-17) ~ David Bentley Hart

[O]nly if the form of Christ can be lived out in the community of the church is the confession of the church true; only if Christ can be practiced is Jesus Lord. No matter how often the subsequent history of the church belied this confession, it is this presence within time of an eschatological and dvine peace, really incarnate in the person of Jesus and forever imparted to the body of Christ by the power of the Holy Spirit, that remains the very essence of the church's evangelical appeal to the world at large, and of the salvation it proclaims. (1-2) ~ David Bentley Hart

The otherworldliness of the Christian life ought, Luther concluded, to be manifested in the very midst of the world, in the Christian community and in its daily life. Hence the Christian's task is to live out that life in terms of his secular calling. That is the way to die unto the world. The value of the secular calling for the Christian is that it provides an opporunity of living the Christian life with the support of God's grace, and of engaging more vigorously in the assault on the world and everything that it stands for. Luther did not return to the world because he had arrived at a more positive attitude towards it. Nor had he abandoned the eschatological expectation of early Christianity. He intended his action to expres a radical criticism and protest against the secularization of Chrisitanity which had taken place within monasticism. By recalling the Christians into the world he called them paradoxically out of it all the more. That was what Luther experienced in his own person. His call to men to return to the world was essentially a call to enter the visible Church of the incarnate Lord. ~ Dietrich Bonhoeffer

The hermeneutic consciousness, which must be awakened and kept awake, recognized that in the age of science philosophy's claim of superiority has something chimerical and unreal about it. But though the will of man is more than ever intensifying its criticism of what has gone before to the point of becoming utopian or eschatological consciousness, the hermeneutic consciousness seeks to confront that will with something of the truth of remembrance: with what is still and ever again real. ~ Hans-Georg Gadamer

The unity of divine revelation, of the various dispensations, is found in the goal of history, the kingdom of God. And since this kingdom is centered in the person and work of Jesus Christ, the dispensational unity of Scripture and of history is Christological as much as it is eschatological. ~ Craig A. Blaising