Escolar Documentos
Profissional Documentos
Cultura Documentos
By
David Dawson
TABLE OF CONTENTS
Introduction.......................................................................................................................3
200 YEARS OF SCIENCE/ESCHATOLOGY DIALOGUE................................................5
The Optimism of 19th Century Scientific Materialism.......................................................5
Finite Cosmos Inspires new Dialogue Between Eschatology and Science......................6
Eschatological Responses to Evolution and Home-Grown Catastrophes........................7
THE CHURCH PARTICIPATES IN HOLISTIC SALVATION BY ANTICIPATION..............9
The Churchs Call to Witness Proleptically to the Future..................................................9
We Hope for a Salvation, not Only of Our Whole Being, but the of the Cosmos............10
CONCLUSION: THE LIMITS OF OUR HOPE THIS SIDE OF ETERNITY.....................13
References Cited............................................................................................................15
INTRODUCTION
The theme of this paper is the meaning of the promise in Revelation 21 of new
heaven and earth for contemporary theology. One of the current challenges to
eschatology is the tendency in Christian tradition to focus on an otherworldly heaven as
the Kingdom of God's final destination, i.e., transcendental eschatology (Platinga et al.
2010, Loc. 9535). Thankfully, in the 19th century a historical eschatology emerged
which saw the Kingdom as already established but still not completed (Ibid., Loc., 9547).
The main challenge of contemporary theologians is to expound the revolutionary and
transformative nature of the Kingdom in present life (Ibid., Loc., 9558). The greatest
barrier is the dispensationalism which also emerged in the 19th century (Ibid., Loc.,
9625) and dominates evangelical media until present (Ibid., Loc., 9637). Eschatology
has become the study of the end of history instead of the future of history (Krkkinnen
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2015, p. 51). The Church has become more interested in knowing when apocalyptic
events will occur and who will be the main players than in the purpose these events will
set in motion (Platinga et al. 2010, Loc. 9649). Theologians must reverse the
understanding that the future-directedness of eschatology neglects the present and
leads to escapism (Schwarz 2004, Loc., 1533).
In this paper I explore key developments in eschatology during the 19th and 20th
centuries regarding the continuity between human history and eternity. In the New
Testament epistles we see the assurance of the first generation of Christians that they
were already living in the Messianic age (Kelly, J.N.D. 1958, p. 4). This meant that the
promise of new heaven and earth was near at hand. But when the fulfillment of the
promise tarried, expectations and perspectives changed. By the Church's second
generation, the concept of the Kingdom had already become what Evangelicals
consider it today: a prize located mostly in the future (Ibid.). The eternal destiny of the
saints - heaven - came to be seen as something that had no connection to the earthly
life of the church and individual believers.
The thesis of this paper states that the promise of a new heaven and earth
reveals a holistic salvation the church can effectively witness to because it is rooted in
human experience. There are aspects of our human lives that last into the eschaton
and others whose only value lie in the current church age. Relationships, artistic
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pleasures, the love of truth and the joy of serving others are virtuous occupations and
states of being which have the potential to continue into eternity. The basis for this hope
is the fact that the eternal destination the Creator has prepared for us is a redeemed
and renewed version of this world. At a very intimate, practical level, this perspective
can order the daily lives of believers. This perspective allows us to genuinely long for the
new heaven and earth, a longing which produces a more adequate witness to the
Kingdom than the etherial concepts of the past.
It is more adequate to say that eschatology points to the transformation of the
material world than to its destruction. Human history culminates in the consummation of
creation not its obliteration. Until then, the Kingdom comes as its ultimate fulfillment is
anticipated by the Church. Scripture makes it clear that the renewal of the cosmos is a
sovereign work of God. Human partnership in the redemption of the universe is the
faithful stewardship of the mandate given in Genesis 1. But our hope for the future will
always be overwhelmingly based on faith in the intervention of the transcendent God.
Most intriguing questions arise here. Can the church slow or revert the decay of
terrestrial death until the parousia? Will God use this world as a scaffolding for the new
world? This paper will entertain some conjectures regarding the degree and exact
nature of the continuation between our planet and the new earth. But of paramount
importance will be arguing that a biblical doctrine of continuity exists and how it should
shape Christian attitudes and actions.
current actions) and an objective (redemption in Christ) (Ibid., Loc. 244). The JudeoChristian tradition understood that this goal could only be met with Gods grace (Ibid.,
Loc. 253). What left Christianity vulnerable to Feuerbachs critique was its
predominantly other-worldly witness at the time faith in modern progress reached its
height.
history (Ibid., Loc. 2223). In Scripture, the level of continuity between planet earth and
the new creation is hinted at but left mostly ambiguous. However, the eschatological
hope the Bible promises is a work of God in which humankind participates as an
infinitely inferior partner. We can use natural science to theorize regarding how God will
redeem the material world and how mankind may participate. But the theocentric nature
of this redemptive work relegates natural science to the task of describing our universes
decay (Polkinghorne 2002, p. 25). The historical Christian faith maintains that it is
beyond the reach of science to find a solution (Ibid.).
The fact that the final result of this decay lies at an incomprehensible distance in
the future provides some comfort to the human mind. However, our existence is
threatened by home-grown catastrophes as well. Viral mutations, nuclear war, global
pollution and population growth demonstrate that life itself is not inherently stable (Ibid.,
p. 7). At the beginning of the third millennium, scientists constantly warn that
humankinds exploitation of the physical environment has placed its survival in jeopardy
(Schwarz 2000, Loc. 2237). Here the church reencounters is mandate. The nonanthropocentric nature of Christianity encourages the Church to reintegrate nature and
progress (Ibid., Loc. 2350-2358). Precisely because men and women are not just part
of nature, they can administer it on the Creator's behalf (Ibid., Loc. 2365).
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We Hope for a Salvation, not Only of Our Whole Being, but the of the Cosmos
But as we have focused in this paper, Gods work of salvation does not address
only individual human lives or a people of God. There is biblical basis for challenging
the conventional Christian perspective of a consummation of creation which is entirely
destructive (Ibid., Loc. 4450). Revelation 21 describes all things being taken into the
originating and transforming resurrection of Christ (Ibid.). It is not an ambiguous or
impossible hope that Paul refers to when he states that the creation awaits the freedom
from decay brought about by humanitys redemption (Rm. 8:11, 19-23). In the death
and resurrection of Christ humanity finds reason to hope a transformed material world
(Ibid.). The promised new creation is quite literally the fulfillment of Christs words Thy
kingdom come, thy will be done, on earth as it is in heaven (Platinga et al. 2010, Loc.
9890). Salvation in Christ is not only related to our whole being (physical, intellectual,
emotional, etc), but to the whole cosmos (Schwarz 2000, Loc. 4450.). Our world is
consummated in that it is brought to perfection, including the restrictions of time, space
and matter (Ibid.). This is seen in the foretaste of the new world given to us in the
biblical record of the resurrected Christ (Ibid., Loc. 4458). Since, All things have been
created through him and for him (Col. 1:16), it is through the lens of Christ that we must
consider what the new world will be (Ibid.).
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The inbreaking of the Kingdom of God does not bring about the annihilation of
the world but its transformation (Rev. 11:15) (Bloesch, Donald G. 2004, Loc. 801). This
transformation does not entail a restoration of creations beginning but a conversion of
one order of being to another (Ibid., Loc. 811). What is shaken will be removed so that
what cannot be shaken may remain (Heb. 12.26-27). Out of the chaos and ruins of the
old order a new order will arise. The salvation which has been a present reality since
Pentecost will be made known to the whole creation through a last flood of the Holy
Spirit upon all flesh (Joel 2:28; Acts 2:17) (Ibid., Loc. 827).
The final state of redemption is described in the Apostles Creed as life
everlasting and life in the age to come in the Nicene Creed (Platinga et al. 2010, Loc.
9848). In Church tradition, a renewed creation has not been the most prominent
perspective of redemptions final stage (Ibid., Loc. 9848). Historically, the prevailing
image of salvation has been the ascent of the disembodied soul to the transcendent
dwelling of God (Ibid., Loc. 9861). However, Genesis 1.1 describes creation as the
heavens and the earth referring to the whole of the cosmos according to its limits
(earths depths and heavens heights) (Ibid.). The Bible refers to three basic domains as
the heavens: (1) the atmosphere, (2) the planets and stars and (3) Gods dwelling (II
Cor. 12:2). Most Christians generally refer to this third heaven when speaking
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salvations ultimate locale (Ibid.). However, the New Testament presents this conception
of heaven as a transitional state, the final state being the new heaven and earth (Ibid.).
We must acknowledge that there are only four references to a new heaven and
earth in the Bible. Two are found in the last chapters of Isaiah which prophecy
regarding the kingdom of peace where lamb and wolf feed together (Ibid., Loc. 9873).
Premillennialists generally interpret these passages as referring to the millennium (Rev.
20.1-6) because death is mentioned (Ibid., Loc. 9878). However, the New Testament
references can infer a gradual consummation. The context of 2 Peter 3:13 is the
judgement of the present heavens and earth. The word destroyed (v.10) is better
translated revealed in the sense of judgement. 2 Peter 3:13 also states, we are
looking forward to a new heaven and a new earth, where righteousness dwells. The
final reference is in Revelation 21:1 which comes after the text referring to the
millennium. Here John witnesses a new heaven and earth represented symbolically by
the New Jerusalem. The city of God comes down from heaven to earth where God
settles among earthly creatures. At this stage death has been abolished and a new
order is manifest (Rev. 21:1-4) (Ibid.).
How significant that the Bible ends with this description of enduring new heaven
and earth (Ibid., Loc. 9890). Here the heaven of Gods dwelling descends creating a
new heaven and earth (Ibid.). The Bible declares creation to be inherently good, which
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warrants the idea that the final fulfillment of redemption is the renewal of creation (Ibid.,
Loc. 9892). If bodily resurrection is the central eschatological hope, this implies an
embodied existence (Ibid., Loc. 9903). Therefore the resurrection corresponds to the
redemption of the cosmos as well as individual lives. In contrast to the Greek idea of
the immortality of the soul, death and decay are overcome by the perpetual infusing of
Gods Spirit (I Cor. 15.28). This vision presents a stark contrast to the immaterial
heaven which paints a picture of disconnection and divergence from present terrestrial
life. A hope in an immaterial heaven leads to a gnostic disdain for the physical world
and a focus on private spirituality. Evangelism is reduced to a pursuit to rescue people
from a world destined to perish (Ibid.).
Significantly, the greek word used in new heaven and earth refers to newness of
nature or kind as opposed to new in origin (Ibid., Loc. 9915). Just as Christs
resurrected existence is both similar and dissimilar to earthly life, the new heaven and
earth are not thoroughly new, but nonetheless radically so in nature and quality. This
implies an understanding of salvation which takes place within history and
encompasses all. Therefore no part of life lies outside the realm of the gospels
transformative purpose. The knowledge that the fullness of the Kingdom is coming
gives worth and meaning to the actions and attitudes of Gods people which witness to
this hope (Ibid.).
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understands the continuity between human experience now and the prize that awaits us.
Gods eternity will be a magnification of every joy and virtue - material as well as
spiritual. Armed with this vision the church can effectively fulfill its witness in the here
and now.
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REFERENCES CITED
Bloesch, Donald G. 2004. The Last Things: Resurrection, Judgement, Glory. Downers
Grove: InterVarsity Press. Kindle Edition
Krkkinen, Dr. Veli-Matti 2015. HT504 Lecture Notes.pdf. Fuller Theological Seminary.
HT504: Modern Theology in a Global Context, Summer 2015.
Polkinghorne, J.C. 2002. The God of Hope and the End of the World. New Haven: Yale
University Press
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Schwarz, Hanz 2000. Eschatology. Grand Rapids: Eerdmans Publishing Co. Kindle
Edition
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