Time&Eternity

304 notes to chapter 4
47. Ibid.
48. Even though I do not wish to dismiss a correlation between the Trinity and the
structuring of society as strongly as Peters does, I do share his criticism of the attempts to
create social ethics out of the Trinity; and I see a constructive alternative in his suggestion
to consider the reign of God as a visionary model (GOD as Trinity, 184ff.).
49. Johnson, She Who Is, 197f.
50. Ibid., 197.
51. Ibid., 220f.
52. Ibid., 222.
53. Jenson, “What is the Point of Trinitarian Theology?” 36.
54. Ibid., 41: “God’s life is narratively ordered.”
55. Ibid., 37.
56. Ibid.
57. Ibid., 38.
58. Ibid., 40.
59. Ibid., 39.
60. Ibid., 41.
61. Ibid., 42.
62. See pp. 98–101 above.
63. Peters, GOD as Trinity, 180f. On the question of the hypostatic differentiation of
the Spirit based on biblical writings, cf. also Mackey, The Christian Experience of God,
66–87. In summary, Mackey says: “[I]t might well be that binitarian thought is as well
supported in the New Testament as is trinitarian” (87).
64. Keller, Apocalypse Now and Then, xiii.
65. In Einführung in die Eschatologie, Sauter provides an overview of the development
of eschatology, as well as a depiction of its basic questions.
66. Hjelde, Das Eschaton und die Eschata.
67. Ibid., 498.
68. “.l.l. leichte Verdeutschung einer lateinisch-griechischen Vorlage,” ibid., 98.
69. Ibid., 111–26.
70. See pp. 23–26 (on the quantitative over-representation of eternity terminology)
and 37–41 (on the relationship of time and eternity).
71. Hjelde, Das Eschaton und die Eschata, 91.
72. Greshake, “Eschatologie. ii,” 860.
73. See Farrugia and Wagner, “Eschatologie. vi.”
74. “.l.l. harmlosen ‘eschatologischen’ Kapitelchen am Ende der Dogmatik,” Barth,
Der Römerbrief, 484; trans., 500.
75. “Von ihr her steigen jene Gewitter auf, die das ganze Land der Theologie fruchtbar
bedrohen: verhageln oder erfrischen.” Von Balthasar, “Eschatologie,” 403.
76. Holmström, “Das eschatologische Denken der Gegenwart,” 314.
77. “.l.l. anhaltender eschatologischer Konjuktur,” Vorgrimler, Hoffnung auf Vollendung,
9.
78. “.l.l. nach dem Dornröschenschlaf des 19. Jahrhunderts,” Ratzinger, Eschatologie—
Tod und ewiges Leben, 50. As the title suggests, Ratzinger is concerned only with individual
eschatology; however, he simultaneously outlines, in a certain tension to this, “[d]as eschatologische
Problem als Frage nach dem Wesen des Christlichen überhaupt” (the eschatological
problem as a question on the essence of Christianity per se), ibid., 29. A number of
additional examples for the (re)discovery of eschatology can be found in Hjelde, Das Eschaton
und die Eschata, 15–20.