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From the study of the word"hope" and the documents of the Biblical Eschatology, we have known that there was a strong belief in the future in the early Christian community.

从有关"希望"一词的研究和关于《圣经》末世论的文献中,我们看到不少早期教会共同体关于未来的强烈的信念。

Emmanuel Kant's ideal of perpetual peace, which is mostly rooted in the mirage of realizing Heavenly city in this world in Enlightenment Era, is actually the secularization of Christian eschatology.

康德永久和平的理想是基督教末世论的世俗化,其中诸多观念根植于启蒙时代的理想——在地上实现天城。

According to the literatures of the Johannine theology, that is to say the Gospel according to John, the First Epistle of John, the Second Epistle of John, the Third Epistle of John, and the Revelation of Jesus Christ, this paper suggests that the Johannine theology is characteristic of the vocation of religious language as followings:"I-am" statements, Jesus' dialogues and praying for calling; The conception of time in them means the eschatology in the longue duree. Their author emphasizes the presentness in eternity as well as the eternity in the present.

本文依据约翰神学的文献,即《约翰福音》、《约翰壹书》、《约翰贰书》、《约翰叁书》、《启示录》指出:约翰神学在以下几个方面表现出宗教语言的指使性特征:"我是"的宣告、耶稣的对话性言说、吁请的祈祷;而它在时间观上的长时段的末世论的涵义意味着:作者约翰强调时间中的永恒与现在的关系,换言之,他认为永恒中内含现在、而现在中却内含着永恒。

The problem of the relation between human and nature is not only an old problem but also a new.

本文的主要内容是从末世论的角度来探讨人与自然的关系问题。

From the basis of what we therefore call the center (and which, because it can be either inside or outside, is as readily called the origin as the end, as readily arché as telos), the repetitions, the substitutions.

此乃为什么也许可以说任何作为始基学的考古学的运动,如同任何作为终极目的学的末世论的运动一样,是这种结构的结构性之还原的同谋,而且它总是试图从某种圆满的、超越游戏的在场的角度去思考结构的结构性的。

This means that it is an eschatological reality, a pledge and anticipation of the Age to Come — something which, in this present age, is never fully and entirely realized.

这就意味著它具有末世论的意义,是那现阶段还未完全实现,即将到来的时代的预先保证。

But the reason is clear -- those to whom Paul wrote his great and later Epistles had not the eschatological difficulties of the Thessalonians to meet.

但是,原因很明显-那些人保罗写道:他的伟大,后来书信没有困难的末世论的撒罗满足。

In light of the double perspectives of the past and the future in time, they dealt with all their persecutions and sufferings which they were encountering in their era, and held an eschatological conception of justice.

他们从时间中的过去和未来的双重维度,看待自己现在遭遇的一切逼迫与患难,具有一种末世论的正义观。

According to the literatures of the Johannine theology, that is to say the Gospel according to John, the First Epistle of John, the Second Epistle of John, the Third Epistle of John, and the Revelation of Jesus Christ, this paper suggests that the Johannine theology is characteristic of the vocation of religious language as followings:"I-am" statements, Jesus' dialogues and praying for calling; The conception of time in them means the eschatology in the longue duree. Their author emphasizes the presentness in eternity as well as the eternity in the present.

本文依据约翰神学的文献,即《约翰福音》、《约翰壹书》、《约翰贰书》、《约翰叁书》、《启示录》指出:约翰神学在以下几个方面表现出宗教语言的指使性特征:&我是&的宣告、耶稣的对话性言说、吁请的祈祷;而它在时间观上的长时段的末世论的涵义意味着:作者约翰强调时间中的永恒与现在的关系,换言之,他认为永恒中内含现在、而现在中却内含着永恒。

Joel's discourses of the day of judgment, and of the abundance of grace which Jahweh in the fullness of time shall bestow from Sion form one of the most beautiful pages in the eschatology of the Prophets.

乔尔的话语当日的判断和丰富的恩典而Jahweh在适当的时间应赋予从锡安形成一个最美丽的网页中的末世论的预言。

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