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This essay aims to explore the tradition of visionary experience as expressed through the 4th century apocryphal text The Apocalypse of Paul. Emerging motifs from The Apocalypse of Paul is studied alongside those from the 1979 study on near-death experience, To die is gain, by German Lutheran priest Johann Christoph Hampe. A general enquiry it seeks to answer is; are the motifs in The Apocalypse of Paul of contemporary relevance, as testimony of neardeath experience? Further, this thesis aims to study possible correlations of emerging patterns through the theology of death and afterlife developed by the late Karl Rahner, as an attempt to re-cast traditional eschatological teachings of the church to modern sensibilities. Basic narrative characteristics in The Apocalypse of Paul is put in relation to the interpretation of NDE-characteristics in To die is gain. Correlations and/or discrepancies are put in relation to the eschatological thought of Karl Rahner. The study is structured around a disposition of The Apocalypse of Paul divided in seven subgroups. Each subgroup is analysed using Hampes’ tripartite division of the NDE-phenomenon.Further, granted the grouping based on Hampes’ systemisation, each section will provide a basis for study of Rahnerian theology of dying.

[pt] A pandemia instaurou não apenas uma nova maneira de se portar diante das questões sanitárias e de saúde pública, mas possibilitou vislumbrar cenários pandêmicos nos mais diversos setores da sociedade. A crise sanitária se transportou para uma crise humanitária e, assim, desvelando os lados obscuros de um mundo que parece caminhar para sua derrocada, em rota de colisão consigo mesmo. A partir do cenário pandêmico e suas consequências, a questão que nos impulsiona será a esperança e como ela nos moverá para um mundo (pós) pandêmico e, por sua vez, pavimentar o terreno que nossos pés tocarão para seguir em direção a uma realidade que desautorize as pérfidas e mórbidas perspectivas desse mundo (pós) pandêmico. A metodologia a seguir se realiza por meio da bibliografia escolhida e com ampla adesão de escritos do autor em questão. Os capítulos perpassam pelos diversos cenários pandêmicos, a apresentação da teologia moltmanniana e seu intercambiar com o pensamento de Ernst Bloch, o filósofo da esperança; em seguida, a contribuição da teologia de Jürgen Moltmann ao mundo (pós) pandêmico, a sua contrapartida provocadora de esperança e vitalidade ao cenário. A nossa pesquisa, mediada pela escatologia de Jürgen Moltmann, tem como objetivo suscitar a esperança vivificante no Ressuscitado, os horizontes de vida que irriga os terrenos áridos de nossa existência, que por muitas vezes, se condiciona aos noticiários e aos anúncios de um mundo em franca destruição. / [en] The pandemic not only established a new way of dealing with health and public health issues, but also made it possible to envision pandemic scenarios in the most diverse sectors of society. The health crisis has become a humanitarian crisis, thus revealing the dark sides of a world that seems to be heading towards its downfall, on a collision course with itself. From the pandemic scenario and its consequences, the question that drives us will be hope and how it will move us towards a (post) pandemic world and, in turn, pave the ground that our feet will touch to move towards a reality that disavow the perfidious and morbid perspectives of this (post) pandemic world. The following methodology is carried out through the chosen bibliography and with a wide range of writings by the author in question. The chapters go through the different pandemic scenarios, the presentation of Moltmann s theology and its exchange with the thought of Ernst Bloch, the philosopher of hope, then the contribution of Jürgen Moltmann s theology to the (post) pandemic world, its provocative counterpart of hope and vitality to the scene. Our research, mediated by Jürgen Moltmann s eschatology, aims to raise life-giving hope in the Resurrected One, the horizons of life that irrigate the arid terrains of our existence, which are often conditioned by the news and announcements of a world in frank destruction.

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

This dissertation argues for the hope that is found in G. C. Berkouwer’s doctrines of providence and bodily resurrection in relation to the terrorist attack on September 11, 2001, and the rising pervasiveness of the doctrine of hyperpreterism among American Reformed circles. In Part I of the dissertation, Berkouwer’s doctrine of providence is explained and then evaluated and applied. By way of explanation and exposition, Berkouwer’s knowledge of providence is examined, along with his theology of providence in sustenance and government, in relation to miracles, and the dilemma of the existence of God and evil. Following that is an evaluation and application of the doctrine to the 9/11 terrorist attack on America. In Part II, a theological/doctrinal study is undertaken concerning the doctrine of resurrection. Hyper-preterism is examined, along with its leading proponents, and placed into interaction with Berkouwer’s views of the doctrine of the physical resurrection of the body at the eschaton. / Theology / M.Th. (Philosophy & Systematic Theology)

Text in German / Cosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord". / Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Thesis (DTh) -- Stellenbosch University, 2007. / ENGLISH ABSTRACT: This study is an endeavour on the cutting edge of the field of practical theology. It engages in a pastoral assessment of contemporary men and masculinities in their manifold representations and embodiments. An in-depth assessment of current schemata of interpretation (on the issue of masculinity), is done within different cultural contexts, aiming to hermeneutically put this into dialogue with a pastoral-anthropological view on masculinity. This dialogue is initiated in order to gain deeper insight into diverse masculinities and the challenges they face in their search for meaning, intimacy and vitality. The point of the dialogue here is rather to describe than to prescribe. The dissertation analyses ‘masculinities as experienced and enacted’ in life and ‘masculinities as represented’ in the mass media as well as in other forms of pop culture, through a multidisciplinary perspective. It is further aimed at the contextual, theological deconstruction of these cultural representations and the establishment and furthering of meaningful connections between male identity, human dignity and Christian spirituality. The focus in contemporary (sociological and psychological) research on masculinity is on enactment of masculinities or ‘doing’ masculinities rather than ‘being’ masculine. The dominant cultural images of masculinity within a globalising life-order suggest and promote materialistic values such as efficiency, performance, mechanisation and functionality. These images are assessed and the interplay between it (the cultural images) and conceptualisations of God (God-images) are explored. This study asserts that men’s identity, self-understanding and spirituality is shaped in many ways by these images, but that the image of the crucified and risen Christ can indeed serve as a meaningful and normative-critical counter-image to the macho-images portrayed by most postmodern masculinities (which many men presently experience as confusing). This counter-image of Christ can transcend the abuse of power, the focus on performance and the commodification of male embodiment, in men’s lives, as they engage in a spirituality of vulnerable courage. A pastoral-anthropological perspective is employed in order to shift the emphasis on male identity in terms of gender and sexuality, towards a spiritual understanding of male identity in terms of human dignity and human destiny (i.e. the quest for meaning). The important question of the relationship between power, masculinity and male embodiment is addressed. Essentialist ideas about masculinity are deconstructed, and a re-interpretation thereof is introduced within a view of reality that affirms and embraces an earth-centred and embodied spirituality. Masculinity and male identity is in that sense “saved” from a commercial reduction by means of an eschatological and pneumatological perspective. This theological re-interpretation of masculinity presents a critical factor on the cultural notion that manhood is something that must be validated by means of performance (especially on the terrain of sexuality). Masculinity, viewed from an eschatological perspective, is thus more than virility that has to be manifested by doing functions. The culturally-determined understanding of masculinity - in terms of brutal power and control – is in this sense ‘emasculated’ in this study. In the light of Christ’s resurrection, there is new hope for the re-interpretation of masculinity. The postmodern man’s resurrection is therefore not guaranteed by the “Viagra-magic blue pill”, but in actual fact by the resurrection of Christ who daily unleashes and affirms new meaningful dimensions of hope in the globalised life-matrix. The power of masculinity thus lies in embodying vulnerability and mutual relationality, contesting unilateral and hierarchical relations. Within this context manhood is not equal to the size of achievement or success, nor performances or powerful penetration, but it rather denotes the capacity for lovingly hospitable relationships and the measure of the soul’s depth of character, i.e. its capacity to embody and affirm the courage to be. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n navorsingsreis op die snykant van die veld van praktiese teologie. Dit neem deel aan ’n pastorale ondersoek van hedendaagse mans en manlikhede in die verskeie opsigte waarop hul verteenwoordig en beliggaam word. ’n In-diepte assessering van huidige interpretasie-skemas - oor die onderwerp van manlikheid - word gedoen binne verskillende kulturele kontekste, met die doel om dit hermeneuties in dialoog te bring met ’n pastoraal-antropologiese perspektief op manlikheid. Hierdie dialoog word geïnisieër ten einde dieper insig te verkry in diverse manlikhede en die uitdagings wat hulle die hoof moet bied in hul soeke na sin, intimiteit en vitaliteit. Die punt van hierdie dialoog is eerder om te beskryf as om voor te skryf. Die dissertasie analiseer – deur ’n multi-dissiplinêre invalshoek - ‘manlikhede soos dit ervaar en uitgeleef word’ in die lewe asook ‘manlikhede soos dit verteenwoordig word’ in die massa media sowel as in ander vorme van populêre kultuur. Dit is verder gemik op die kontekstuele, teologiese dekonstruksie van hierdie kulturele verteenwoordigings, asook die tot stand bring en bevordering van betekenisvolle verbande tussen manlike identiteit, menswaardigheid en Christelike spiritualiteit. Die fokus in hedendaagse (sosiologiese en sielkundige) navorsing oor manlikheid val op die uitleef van manlikhede oftewel die ‘doen’ van manlikhede, eerder as om manlik te ‘wees’. Die dominante kulturele beelde van manlikheid binne ’n geglobaliseerde lewensbestel suggereer en bevorder materialistiese waardes soos effektiwiteit, prestasie, meganisasie en funksionaliteit. Hierdie beelde word ge-evalueer en die interaksie tussen dit (die kulturele beelde) en moontlike konseptualiserings van God (Godsbeelde) word verken. Hierdie studie voer aan dat mans se identiteit, selfverstaan en spiritualiteit op velerlei maniere gevorm word deur hierdie beelde, maar dat die beeld van die gekruisigde en opgestane Christus inderdaad kan dien as ’n betekenisvolle en normatief-kritiese kontra-beeld tot die “macho”-beelde wat deur meeste postmoderne manlikhede versinnebeeld word (maar wat baie mans huidiglik as verwarrend ervaar). Hierdie kontra-beeld van Christus kan die misbruik van mag, asook die fokus op prestasie en die kommodifisering van manlike beliggaming oorstyg in mans se lewens – deurdat hulle deelneem aan ’n spiritualiteit van weerlose moed. ‘n Pastoraal-antropologiese perspektief word dus hier benut ten einde die klem op manlike identiteit in terme van gender en seksualiteit te verskuif, in die rigting van ‘n spirituele verstaan van manlike identiteit in terme van menswaardigheid en menslike bestemming (d.i. die soeke na sin). Die belangrike vraagstuk van die verhouding tussen mag, manlikheid en manlike beliggaming word aangeraak. Essentialistiese idees oor manlikheid word gedekonstrueer, en ’n herinterpretasie daarvan word voorgestel binne ’n werklikheidsverstaan wat ’n aards-gesentreerde en beliggaamde spiritualiteit bevestig en waardeer. Manlikheid en manlike identiteit word in hierdie opsig “gered” van ’n kommersiële verskraling deur middel van ’n eskatologiese en pneumatologiese perspektief. Hierdie teologiese herinterpretasie van manlikheid bied ’n kritiese faktor op die kulturele opvatting dat manwees iets is wat gevalideer moet word deur middel van prestasie (veral op die gebied van seksualiteit). Manwees, gesien vanuit ‘n eskatologiese perspektief, is dus meer as viriliteit wat gemanifesteer moet word deur doen-funksies. Die kultureel-bepaalde verstaan van manlikheid – in terme van brutale mag en beheer - word in hierdie opsig ‘ontman’ binne hierdie navorsingstuk. In die lig van Christus se opstanding is daar nuwe hoop vir die herinterpretasie van manlikheid. Die postmoderne man se opstanding word daarom nie gewaarborg deur die “Viagra tower blou pil” nie, maar eintlik deur die opstanding van Christus, wat daagliks nuwe sinvolle dimensies van hoop in die geglobaliseerde lewensmatriks vrystel en bevestig. Die krag van manlikheid lê dus in die beliggaming van weerloosheid en wederkerige relasionaliteit, tesame met die weerstand bied teen unilaterale en hiërargiese verhoudings. Binne hierdie konteks is manwees nie gelyk aan die grootte van doelwitte wat bereik is of sukses, prestasie of kragtige penetrasie nie. Nee, manwees omvat eerder die kapasiteit vir liefdevolle, gasvrye verhoudings asook die afmeting van die siel se diepte van karakter, d.i. die kapasiteit daarvan om die ‘moed om te wees’ te beliggaam.

<p>Predmet istraživanja u ovom radu jeste identifikacija i osvetljavanje dominantnih obrazaca avangardnog i hri&scaron;ćanskog identiteta u delu Rastka Petrovića. Rastko uvek nastupa sa pozicije nekog ko je blisko upoznat sa umetno&scaron;ću, istorijom i njenim nepredvidivim i nepravednim političkim projektima. Poku&scaron;avajući da rastumači njihove uzroke i posledice, stalno ističe potrebu za integralnim čovekom, kulturom i dru&scaron;tvom uop&scaron;te, kako po pripadnike sopstvenog naroda, tako i na regionalnom i globalnom nivou. Rastkovo opredeljenje da je svet u nastajanju povezan s ideologijom deča&scaron;tva (mladića), znači da je čovek po njemu u događaju Bogomladenca doživeo vrhunac, tj. u potpunosti ispunio cilj ka kome oduvek teži. Su&scaron;tinsko, a ne tek sporedno, akcidentalno određenje čoveka jeste da nadiđe sebe i stremi ka Bogu. Centralnu ulogu u okviru ove transcedencije trebalo bi da ima analiza apriorne strukture čovekovog bića i u njima prepozna otvorenost i sposobnost da se avangardna/hri&scaron;ćanska poruka čuje i adekvatno razume. Rastko u tradiciji vidi istinsko upori&scaron;te transcendencije i afirmacije verodostojnog bića i odgovarajuće slobode gde apsolutna sloboda i apsolutni autoritet nisu suprotstavljena svojstva, već izraz istog bića. Rastkove ideolo&scaron;ke evropske pretenzije mogu se okvalifikovati kao veliki intelektualni napor i pregnuće da se stvori,&nbsp;usvoji i inkorporira jedan novi (obnovljeni) kulturni i religiozni mit koji se kao takav projektuje u praistoriju, a potom samoreguli&scaron;e mnoge savremene fenomene.</p> / <p>The main subject of this PhD thesis was to identify and shed the light on the dominant form of avant-garde and the Christian identity in the work of Rastko Petrovic. Rastko always acted from the perspective of someone who was closely familiar with the art, with history and its unpredictable and unjust political projects. Trying to understand its causes and consequences, Rastko Petrovic has repeatedly stressed the need for the integral and comprehensive man, culture and society in general, both in terms of his own people, and at the regional and global levels. Rastko&rsquo;s commitment to the idea that the emerging World is connected with the ideology of boyhood, means that the man as an individual has culminated in Divine Child event, and only through that event has fully met the purpose towards which it has always aspired. The essential and not only secondary and accidental determination of man is to transcend himself and strive towards God. An a priori analysis should have the central role within this transcendence of the structure of human beings with its ability to recognize in them the openness and the ability to properly hear and understand the avant-garde / Christian message. Tradition is in the eyes of Rastko Petrovic the only true stronghold of such transcendence and affirmation of one true and credible human being and adequate freedom where absolute&nbsp;freedom and absolute authority are not contradictory properties, but an expression of the one same being. Rastko&rsquo;s ideological European claims may be characterized as a great intellectual effort and endeavor to create, adopt and incorporate a new (renewed) cultural and religious myth which, as such, projects in prehistory, and then self-regulates many contemporary phenomena.</p>

The work offers a comprehensive preview of opinion streams on the theme of eschatology, final things or also the end of time , in various stages of the development of human society, whether Jewish or Christian, with an emphasis on the medieval period in the Lands of the Bohemian Crown. Iťs based on the biblical texts of the Old and New Testaments, particularly on the New T estament text of the Book of Revelations. It deals with religious situation in the Middle Ages and simultaneously also with political, cultural and social factors. It reveals certain sources of heretical teachings, especially the Vaudois Church, from which eminent theologists' opinions crystallized and mentions the status of heretics in medieval society. It also covers the teachings of John Wycliffe. The work is divided into six parts, in which eschatological moods and vision that reigned i n contemporary societies are substantiated. It analyses them, and literary woeks document the main ideas and opinions of eminent reformátory scholars, such as for example Milíč of Kroměříž, Matěj of Janov, Master Jan Hus and Petr Chelčický. The work presen ts the teachings of these theological and philosophical personalities in the way that they are linked to one another in the issue of eschatology. The individual parts of the work present and...