By George Eldon Ladd
George Eldon Ladd's finished therapy of recent testomony eschatology has develop into the definitive dialogue of the theological interpretation often called "inaugurated eschatology." Reflecting profound biblical perception and a balanced remedy of conflicting perspectives, this quantity convincingly develops Ladd's thesis that the dominion of God consists of nice hobbies -- its current achievement in Jesus and its future consummation within the final days. Ladd starts this revised version (formerly titled Jesus and the dominion) via taking readers step-by-step throughout the findings of his predecessors and contemporaries at the nice debate as to if the dominion of God promised via Jesus is now, within the quick destiny, or in a few unknown time to return. He then lines the prophetic expectation of the dominion within the previous testomony, pursues the advance of this expectation in the course of the intertestamental literature, and, in contrast heritage, reconstructs the instructing and undertaking of Jesus. eventually, Ladd unearths the main to figuring out the dominion within the thought of "the rule of God." His interpretation of the divine reign brings jointly the previous testomony promise of the dominion, its success in historical past, and its consummation on the finish of heritage. - again cover. Read more...
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Extra resources for The presence of the future; the eschatology of biblical realism
GI3nt, An Introduction to New Testament Thought (1950), p. 206. 22 THE PRESENCE OF THE FUTURE not so much 'beyond history' (after the end of this present age . " Jesus' conception of the Kingdom of God as virtually present left little room for a universal judgment. " John Knox recognizes in Jesus' teaching both a present and a future element, and he thinks that Dodd's view of completely realized eschatology is impossible to ascribe to Jesus. Knox believes that Jesus looked for a new order in the immediate future; the element of the temporal cannot be eliminated.
THE DEBATE OVER ESCHATOLOGY 37 sonable that Jesus' teaching would not make use of contemporary Jewish idiom and thought, and it is equally unreasonable that the early church would not often have reproduced some of his teachings. This is surely an exercise in historical implausibility. l'" We are here interested only in the conclusions to which Perrin's radical criticism leads him. Amazingly, his conclusions are remarkably like those of the present author. The "Kingdom of God" is first of all God's dynamic activity and it is also the "state secured for the redeemed by this intervention" (p.
50. , p. 185. 85 J. Knox, Christ the Lord (1945), p. 30. THE DEBATE OVER ESCHATOLOGY 23 tology and produced it. His vision of the coming Kingdom is a projection of the intense inwardness of his spirit's realization of the presence of God. Thus the consciousness of the presence of God was the central reality; the apocalyptic prospect of the Kingdom was merely the form in which this consciousness expressed itself. " T. W. Manson has expressedsimilar views in one of his later works, The Servant-Messiah.