The Seba library treats Parousia in 9 passages, across 3 authors (including Frank S. Thielman, Edinger, Edward F., Bulgakov, Sergei).
Both Jesus and Paul seek to forestall these problems by sketching in broad strokes the course of world history down to the time of Jesus’ Parousia.
Thielman argues that the Parousia functions as the telos organizing both Jesus’ and Paul’s ethical and eschatological instruction against premature or false expectation.
, Theology of the New Testament: A Canonical and Synthetic Approach, 2005thesis
The New Testament writers who speak of the timing of the end, therefore, give only a general outline of world history up to the Parousia of Christ. Evil will grow worse in both the polit
Thielman establishes that the New Testament’s eschatological outline is deliberately general, locating the Parousia as the terminus of an escalating history of evil and deception.
, Theology of the New Testament: A Canonical and Synthetic Approach, 2005thesis
Peter defines these promises in terms familiar from biblical and early Christian eschatology as the ‘promise’ of Christ’s Parousia (3:4) and the
Thielman reads 2 Peter’s response to Hellenistic false teaching as a reassertion of the Parousia promise as the foundation of biblical eschatology over against Platonic or Stoic cosmological dissolution.
, Theology of the New Testament: A Canonical and Synthetic Approach, 2005thesis
We are living in what the Greeks called the kairos—the right moment—for a ‘metamorphosis of the gods,’ of the fundamental principles and symbols.
Edinger, channeling Jung, reframes the eschatological ‘fullness of time’ as a psychological kairos—the Parousia’s urgency displaced onto the collective individuation of the modern West.
, The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987supporting
The kenosis of the Holy Spirit, strictly speaking, began with the very creation, when the Holy Spirit charged himself to preserve and to quicken the creature according to its own capacity.
Bulgakov’s sophiological account of the Spirit’s kenosis provides the pneumatological context within which the Church’s eschatological orientation toward the Parousia is sustained through history.
, Sophia, the Wisdom of God: An Outline of Sophiology, 1937supporting
The freedom of the rebellious creature cannot stand up to the end against the divine Wisdom on the empty resources of its own nothingness.
Bulgakov’s eschatological universalism implies a final consummation in which creaturely resistance is overcome not by annihilation but by persuasion—a sophiological recasting of the Parousia’s victory.
, Sophia, the Wisdom of God: An Outline of Sophiology, 1937supporting
Peter borrows this theme from Jude and enhances it. The wicked angels of Noah’s generation and the ungodly people of Sodom and Gomorrah… Peter probably intends for his readers to see them as prophetic types of the false teachers in their midst.
Thielman demonstrates how typological reading of biblical evil-episodes serves the Parousia-oriented polemical theology of 2 Peter, framing present apostasy within an eschatological narrative.
, Theology of the New Testament: A Canonical and Synthetic Approach, 2005supporting
The resurrection is actually the first term in a threefold sequence: resurrection, ascent, descent (Pentecost).
Edinger’s structural analysis of the Christ-event positions resurrection and ascension as preconditions for Pentecost, implicitly placing the Parousia’s return-logic within a cyclical archetypal pattern.
, The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987aside
The final Day will not merely be a time when God brings the oppressors of Christians to justice but also a day on which he will call on his people to account for their own conduct.
Thielman underscores the ethical dimension of the eschatological Day—cognate with the Parousia—as a moment of bilateral judgment, pressing the moral urgency of Christian conduct in the present.
, Theology of the New Testament: A Canonical and Synthetic Approach, 2005aside