| General (definition, derivation) |
| Let's look at the definition as presented in a dictionary: es'ˇchaˇtol'ˇoˇgy - noun
The American Heritage® Dictionary of the English Language, Third Edition© 1992. ESCHATOLOGY concerns the teaching of the last things in history. The Greek word eschatos means "last" or "final." Accordingly, eschatology is the study of the things expected to occur at the end. But it is the end of what? Time? Earth? Universe? Human Race? Etc. To get base information about the "soul", about which much of eschatology is based, review to the term "Soul" found in the "Definitions" section. |
| Old Stone Age |
| The origin of this doctrine is almost as old as humanity; archaeological evidence of customs in the Old Stone
Age indicates a rudimentary concept of immortality (the quality or state of being exempt from death). Such devastating natural
phenomena as floods, conflagrations, cyclones, earthquakes, and volcanic eruptions have always suggested the possibility of the
end of the world. Belief in a life of the spirit, a substance inhabiting the dead body as long as food and drink are furnished, was
typical of primitive eschatology. The belief in judgment after death was introduced when standards of right and wrong were
established according to particular tribal customs; the spirits themselves were made subject to the laws of retribution. |
| India |
| In other cultures, as in India, the spirit was conceived as entering immediately upon death into another body, to
live again and die and become reincarnated in new forms. This concept of transmigration, or metempsychosis, made possible the
introduction into the future life of subtle moral distinctions. That is, one could get punishments and rewards for conduct in a
previous stage of existence (previous life). It was also possible to rise or fall in the scale or level of being according to present
conduct. In spite of the seemingly perfect justice thus administered on every level of being, the never-ending series of births and
deaths of the individual may come to appear as an evil; in which case deliverance (rescued from danger) may be sought from the
infinite wheel of existence in Nirvana. In Indian religious philosophy, nirvana is a transcendent state free from suffering and
individual phenomenal existence; it is an ultimate religious goal most frequently identified with Buddhism. The prime meaning is
"to become cool," or "to blow out," as in the extinguishing of a candle. The connotation is that only in nirvana are the flames of lust,
hatred, greed, and ignorance extinguished. With the attainment of nirvana, the otherwise endless cycle of rebirths is broken. Its
nature has been much debated in Western scholarship, some scholars maintaining that it involves total annihilation and others
interpreting it as eternal bliss. Both views are problematic, for nirvana is ultimately indescribable and can only be known directly.
Mahayana Buddhists in East Asia interpret nirvana not as an external goal, but as one's own innermost nature, which needs only to
be recognized. They speak of it as Buddhahood and emptiness. |
| Pacific Islands |
| Some groups in the Pacific islands as well as among American aborigines believe in a coming destruction of
the world by fire or flood. This belief probably did not originate in astronomical speculation, but was rather engendered by some
terrifying earthly experience of the past. |
| Persians |
| In Persia, the old conception of a shadowy existence in the grave, or in some subterranean realm (Sheol), in
general retained its hold. Escape from such an existence, however, into larger life, with the possibility of moral distinctions among
individuals, was provided by the conception of a restoration and re-animation of the old body, thus ensuring personal
identity. The ancient Persians, who adopted the doctrines of their religious teacher Zoroaster, developed the basic idea of the coming destruction of the world by fire into the concept of a great moral ordeal. According to this belief, at the end of the world the worshipers of the lord Mazda will be distinguished from all other people by successfully enduring "ordeals", and the good will then be rewarded. This concept is found in the Gathas, the earliest part of the Avesta, the bible of Zoroastrianism. It is not certain that the idea of a resurrection from death goes back to the period represented by the Gathas. The Greek historian Herodotus seems to have heard of such a Persian belief in the 5th century B.C. Theopompus of Chios, the historian of Philip II, king of Macedon, described it as a Mazdayasnian doctrine. |
| Greeks |
| The ancient Greeks arrived at their eschatology by considering the functions of the mind as a purely spiritual
essence, independent of the body, and having no beginning or end. This abstract concept of immortality led to the anticipation of a
more concrete personal life after death. The Homeric and Hesiod poems show how the Greek mind conceived of the future of the
soul in Elysium (a place of complete happiness) or in Hades (place of the dead). An eschatological philosophy dominated the time ushered in by the conquests of Alexander the Great. Greco-Roman thought became spread and mixed with Oriental ideas in its speculation upon the future of the world. |
| Scandinavians |
| The Scandinavians had the idea of the destruction of the earth by fire and its subsequent renovation under
higher heavens. Those heavens are to be "peopled" by the descendants of a surviving pair, Lif and Lifthrasir. This reflects an early
Nordic interpretation of the idea of hell and heaven. |
| Israel |
| In early Israel the "Day of Jehovah" was a coming day of battle that would decide the fate of the people.
Although the people looked forward to it as a day of victory, prophets such as Amos, Hosea, Isaiah, Micah, Zephaniah, and
Jeremiah feared that it would bring near or complete destruction. Later, the books containing their pronouncements were
interpolated with prophecies of prosperity, which themselves constituted significant signs of the expansion of eschatological
hopes. Daniel voices the hope that the kingdom of the world will be given to the saints of the Most High, the Jewish people.
Probably the archangel Michael is promised, after the destruction of the beast representing the Hellenistic kingdoms of the Middle
East, who will come with the clouds and receive the empire of the world. No messiah appears in this apocalypse. The first
distinct appearance of this deliverer and king is in the Song of Solomon. In modern Judaism, the return of Israel to its land, the
coming of the Messiah, the resurrection of the dead, and everlasting retribution are still expected by the Orthodox. The more
liberal people base the religious mission of Israel upon the regeneration of the human race and upon hope for immortal life
independent of the resurrection of the body. After the conquest of Palestine by the Roman general Pompey the Great in 63 BC, the Jews longed for a descendant of the line of David, king of Israel and Judah, who would break the Roman yoke, establish the empire of the Jews, and rule as a righteous king over the subject nations. This desire ultimately led to the rebellion in AD 66-70 that brought about the destruction of Jerusalem. When Jesus Christ proclaimed the coming of the kingdom of heaven, it was natural, therefore, that despite his disavowal, he should be understood by some to be a claimant to the kingship of the Jews. His disciples were convinced that he would return as the Messiah upon the clouds of heaven. It is unlikely, however, that the final judgment and the raising of the dead were ever conceived by an adherent of the Jewish faith as functions of the Messiah. |
| Islam |
| The Islam religion doctrine is based on the man Mohammed (570 - 632 A.D.). He is considered the chief
prophet of Allah (God). He is said to have received visions and revelations from Allah's angel Gabriel from whom the Quran
(Koran), the Bible of Islam is based. There is only one God (Allah), no Trinity, and no Son of God or other deity except
Allah. Islam adopted from Judaism and Christianity the doctrine of a coming judgment, a resurrection of the dead, and everlasting punishments and rewards. Persian thought greatly enriched Islamic eschatology. Especially important was the belief in the reincarnation of some great prophet from the past. Time and again the world of Islam has been stirred by the expectation of Mahdi, the Muslim messiah, to reveal more fully the truth, or to lead the faithful into better social conditions on earth. Iran and Africa have had many such movements. To have everlasting life with Allah one must perform good works and be specially selected (predestined) by Allah. Because of Allah judgments being made based on works and Allah's selection process, there is no way to know whether a person is saved for paradise. There is an exception. Since the Islam Quran (Koran) accepts jihad (holy war), one who sacrifices his life for Allah, while fighting against the infidels (non-Islam believers), are martyrs and are automatically in heaven. Men are given 70 virgins (houris) and live in a surroundings of fruits and nuts with "rivers of honey, milk, and wine" for swimming and drinking. Women were treated differently from men in paradise. The Koran does not seem to give the same "wonders" of paradise to women. Women are deemed inferior mentally and physically to men. Women will be allowed in paradise if the husband was satisfied with her in life. The faith of the man and woman does not seem to make a difference. Though she is in paradise, the man will most likely have no real further use of her with the availability of the other newer, younger houris. |
| Christian |
| In Christian doctrine, eschatology has traditionally included the second advent of Christ, or Parousia (Greek
word that means "presence" or "coming." - referring to the second coming of Christ.), the resurrection of the dead, the last
judgment, the immortality of the soul, concepts of heaven and hell, and the consummation of the kingdom of God. In the Roman
Catholic church, eschatology includes, additionally, the beatific (joyful or blissful) vision, purgatory (a temporary place for "good"
people to work out their sins before going to heaven), and limbo (excluded from heaven but not condemned to further
punishment). The basic Christian view, which has been most common over the centuries, focuses on those final events or situations, which have not yet occurred, i.e., prophecy. Among these are, primarily, Jesus' return, the millennium, the last judgment, the final resurrection, and heaven and hell. Over the last century, however, scholars have generally agreed that the New Testament was written in an atmosphere with the theme of eschatology. Early Christians were rooted in the seemingly contradictory conviction that the last things had "already" occurred, even though they were "not yet" fully completed. For example, Jesus' resurrection was understood as the beginning of the final resurrection of the dead. This conviction was the heart of the early church's joy and hope. It shaped its understanding of Jesus, salvation, mission, and all else. Early Christian leaders such as Paul had to convince the brethren the end was yet to come. So, scholars speak of eschatology to events that have "not yet" occurred, as well as the attitudes and expectations referring to the way in which the last things are "already" present. The Christian view of "the end" is related to the second coming of Christ. This is also related to a period of terrible things happening on earth and a period of time associated with Christ reigning over the earth. This will be covered in more detail in Revelation. However, there are a few terms that will allow the scripture to be a little more clear. Millennium: The "millennium" (from the Latin mille, meaning "a thousand") refers to the 1,000 year reign of Christ and His saints (Rev 20:4-6). Not all scholars agree that this period must last exactly 1,000 years. It may simply be a reference to a long time. There were not many words available in earlier years that could describe very large numbers. We will see more of this when we get into Revelation. There are three basic millennial views: Premillennialist, Postmillennialist, and Amillennialist. Each has existed in a more general and a more specific form, although these have not been entirely consistent with each other. Premillennialists hold that Jesus will return before ("pre-") He establishes His 1000 year kingdom on this earth. Christ must conquer the forces hostile to God that will be governing the world. Then Christ can rule. However, towards the end of the millennium evil will again arise, and it will have to be defeated once more before God's cosmic rule is perfected. Until the fourth century, the early church was generally premillennial. This did not set very well with the Roman Empire. But, after Constantine made Christianity the Empire's favored religion it was not as common a sequence of events as earlier times. Another name for these believers was "historic premillennialists." The word dispensation became prominent in biblical studies in a recent eschatological movement that dates back to 1830 in Scotland. This movement called "dispensationalism" can be traced back to the visions of Margaret McDonald, a member of the Plymouth Brethren Church. She believed that the return of Christ would be in two distinctive stages. The believer would be caught up to the Lord in the air before the days of the antichrist. Then there would be a final revelation of Christ at the end of the age. This two-stage return of the Lord, unheard of before 1830, became the platform for a movement called "dispensationalism." Miss McDonald's pastor J. N. Darby (1800-1882) picked up on her idea and began to make use of it in his sermons. Darby was responsible for developing the two-stage coming of Christ into a fully developed eschatology or theology. He had been an Anglican clergyman until 1827 when he left the church to join the Plymouth Brethren. Darby set forth the idea that God set up seven time periods called dispensations for His work among human beings. The seventh or last dispensation will be the millennial reign of Christ (Rev. 20). In each dispensation, people are tested in reference to the obedience of God's will according to a specific revelation of that will. Darby visited the United States on several occasions and won many advocates to his theology. However, C. I. Scofield popularized the dispensational system in his study Bible of 1909. He set forth seven dispensations in God's dealing with human beings:
This is the point at which the term dispensational started being connected to Premillennialism. A way of looking at this is to divide history into segments of time in which God was ordering certain events, activities, and thought processes to develop. Theologically, the term refers to the divine ordering of worldly affairs. It refers to a religious system or set of codes or commands that are thought to have been divinely revealed. It has remained popular among many American fundamentalists and the conservative evangelicals. In Israelite dispensation God sought to establish an earthly, national kingdom centered in Palestine and governed by social and "cultic" laws. Jesus presented Himself as the King of this kingdom. However, according to dispensationalists, the Israelite dispensation did not end when the Jewish nation rejected Him. Dispensationalists claim to interpret all biblical prophecy literally. They argue that many prophecies regarding Israel--such as the rebuilding of the Jerusalem Temple, the rule of a Davidic king over a universal, earthly realm of peace -- have not yet been fulfilled. Therefore, these prophecies will be fulfilled, and the kingdom dispensation will be completed, in a time still future. Ever since Israel's rejection of Jesus, however, God has worked through the dispensation of the church. Keep in mind, God refers to "the Church" as the believers of Christ. There is no reference to a church building or particular sect of Christians. God now calls ALL peoples. Instead of establishing a geographical kingdom, God gathers them into the church. Instead of being deeply concerned with the society and political affairs, God's work focuses chiefly on spiritual matters. This dispensation, as all, will cease at a particular point. When Jesus returns to gather His church (1 Thes. 4:14-17), He will rapture (the "catching or taking up" of believers by Christ at the time of His return - as Paul says in the blink of an eye) it out of the world. Then the kingdom dispensation will be reactivated. It will climax when, after several years of tribulation (we will study 7 years), Jesus returns with the church to center His millennial rule in Palestine. The term tribulation refers, generally, to troubles or pressures of a general sort. The Tribulation a period of seven years in which God imposes many grievances on the earth to try to convince the remaining world (those left after the rapture) to turn to God. The Tribulation is divided into two very significant halves. The second half is sometimes call "the Great Tribulation". The study of "dispensation" should be studied with "premillennialism", "postmillennialism", and "amillennialism". Postmillennialists hold that Jesus will return after ("post-") the 1000 year earthly kingdom is established. This means, however, that the millennium will be simultaneous with an era of ordinary human history. Postmillennialism has often been the general perspective of Roman Catholic, Reformed, and other socially established churches. It became popular during the eighteenth and nineteenth century evangelical revivals, which emphasized social transformation. Today some socially minded evangelicals are reviving it. Postmillennialism serves as a label for any eschatology that expects religious and social activity to play a large role in establishing God's kingdom. All such movements acknowledge that this kingdom is not yet fully established, for much evil still exists. They also grant that evil may sometimes gain the upper hand. Nevertheless, they hold that history and society in general have been and will be brought increasingly under Christ's rule. The kingdom's advance is closely related to that of certain social and religious forces. Certain contemporary liberation theologies can be called postmillennial. Such theologies, however, seldom involve detailed theories as to how history will end. Many expect God to act entirely through the social forces presently at work. Accordingly, they interpret phenomena such as Jesus' return and the final resurrection as symbols rather than as historical occurrences. In the more specific sense, postmillennialists are those, such as many reformed evangelicals of the last few centuries, who regard Jesus' return as an historical event. They enter into discussion as to show how the final events will occur. They often anticipate a brief outbreak of evil before Christ comes. Although they insist that the church must significantly influence the socio-political sphere, they usually place evangelism at the heart of the kingdom's advance. The study of "postmillennialism" should be studied with "premillennialism", "dispensation", and "amillennialism". Amillennialists express their conviction that no historical period called the millennium does or ever will exist. Amillennialism can refer to everyone who interprets all language about a final, earthly realm of peace in a spiritual manner. Generally, amillennialism tends to be individualistic, concentrating on the heavenly destiny of each person rather than on the future of this earth. Paradoxically, it was during late antiquity (350-450 A.D.), at the same time many church leaders were adopting a postmillennial perspective, some people ceased hoping for any historical millennium and, focused entirely on the afterlife, becoming amillennial. During the nineteenth century, however, amillennialism was applied increasingly to a more specific eschatology. Like postmillennialists, these amillennialists believed that Christ was already reigning with His saints. They argued that He was doing so, however, in heaven with departed Christians, and not through specific ecclesiastical or social movements. Like premillennialists, these amillennialists expected Jesus to return, to conquer His enemies and to rule over a transformed earth. His perfected rule, however, would be established immediately, and not preceeded by an interim called the millennium. This specific form of amillennialism, then, is far less individualistic than the general one, and views history before Jesus' return much as does the more general, or "historic," premillennialism. The Order of the Final Events has often been minutely debated. While this emphasis has been criticized for obscuring eschatology's deeper theological meaning and its practical significance, it demands attention in a general treatment of the subject. People claim the Bible describes five major final events:
Historic premillennialists also expect Israelite conversion and the Great Tribulation to occur before Christ's return. However, they divide each of the other four final events into two phases. Before the Millennium:
Over the centuries, most Christians have believed that some people will finally be saved while others will be lost (Matt 7:14; 22:14). They often assumed that the latter would outnumber the former. By the early third century, however, Origen (185-254) was teaching "universalism": the doctrine that everyone would finally be saved. Origen even included the devil in that number, although this particular addition brought the church's official condemnation. It was liberal Protestantism in the nineteenth century that emphasized the goodness of human nature and God's love to the point of even excluding a final judgment. In this century, although talk of divine judgment has become more acceptable, even some fairly conservative theologians have apparently been universalists. Numerically speaking, opponents of universalism have more biblical texts on their side. The Old Testament abounds with annihilating judgments (Ex. 14:23-28; Josh. 7:24-26; Jer. 51:39-40). Jesus proclaimed negative judgments in parables (Matt. 13) and many other sayings (Matt. 5:29-30; 11:21-24; 23:33). Paul often spoke of future condemnation (Rom. 2:5-9; 2 Cor. 5:10; 1 Thes. 1:10) as do other New Testament writings (2 Peter 3:7; Jude 14,15; Rev.20:11-15). Universalists, however, can cite passages emphasizing God's desire that everyone be saved (1 Tim. 2:4; 2 Peter 3:9;). They also argue that the scope of salvation becomes continually wider as biblical history advances (Rom. 5:15). Finally, certain texts seem to directly teach universalism: "For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. 15:22); "[Jesus'] act of righteousness leads to acquittal and life for all" (Rom. 5:18 RSV; compare Eph. 1:10; Col 1:20; 1 Tim. 4:10; 1 John 2:2). Universalists find a judgment toward eternal separation from God incompatible with God's overwhelming love and the dignity of the human person. So, universalism is not influenced by specific biblical texts alone. A person's view on the character of God, humanity, and salvation plays an important and sometimes emotional role. Opponents of universalism feel that it seriously undercuts the urgency of the call to repentance (a feeling of regret, a changing of the mind, or a turning from sin to God) and the firmness of God's justice and ignores too many biblical texts. The study of "amillennialism" should be studied with "premillennialism", "postmillennialism", and "dispensation". |
| What is this Hell? |
| The Nature of Hell has been in question "forever". Language about hell seeks to describe for humans the
most awful punishment human language can describe to warn unbelievers before it is too late. Earthly experience would lead us
to believe that the nature of punishment will fit the nature of the sin. The Hebrew word for "hell" is translated Sheol. The word Sheol [which refers to the depths of the earth (Deut. 32:22; Ps. 86:13; Prov. 9:18; Prov. 15:24; Isa. 7:11; Isa. 14:15), grave (31 times), the farthest point from heaven (Job 11:8; Ps. 139:8; Isa. 7:11; Amos 9:2), the "pit" (Job 17:13-14; Job 33:18; Ps. 30:3; Ps. 88:3-4; Prov. 1:12; Isa. 14:15; Isa. 38:18; Ezek. 31:14-17), parallel to death (2 Sam. 22:6; Ps. 18:4-5; Ps. 49:14; Ps. 89:48; Ps. 116:3; Prov. 5:5; Isa. 28:15-18; Hos. 13:14; Hab. 2:5), a place of no return (Job 7:9; Job 10:21; Job 16:22; Job 21:13; Ps. 49:14; Isa. 38:10), and many other "pictures" or descriptions] occurs sixty-five times in the Hebrew Bible. Almost all persons went to Sheol when they died (rare exceptions such as Elijah). Punishment for sin happened mainly in life on the earth. The three Greek words often translated "hell" are hades, gehenna, and tartaroo. Hades was the name of the Greek god of the underworld and the name of the underworld itself. The Septuagint, the earliest Greek translation of the Old Testament, used hades to translate the Hebrew word Sheol. In the Old Testament, the distinction in the fates of the righteous and the wicked was not always clear. In the New Testament, hades refers to a place of torment opposed to heaven as the place of Abraham's bosom (Luke 16:22-23; Acts 2:27-31). ABRAHAM'S BOSOM was the place to which the poor man Lazarus was carried by the angels when he died. The Roman custom of reclining at meals was common among the Jews. Such positioning placed one in the bosom of the neighboring person. To be next to the host, that is to recline in the bosom of the host, was considered the highest honor. Thus, to be in Abraham's bosom was to be in a position of honor. In Luke 16:22-23, Abraham's bosom is pictured as a place of blessedness and honor. Hades is not simply a place of the dead but represents the power of the underworld (Matt. 16:18). Jesus said the gates of hades would not prevail against His church. Gehenna is the Greek form of two Hebrew words ge hinnom meaning "valley of Hinnom." The term originally referred to a ravine on the south side of Jerusalem where pagan deities were worshiped and Baal and Molech practiced child sacrifice (2 Kings 23:10; Jer. 7:32; 2 Chron. 28:3; 2 Chron. 33:6). It became a garbage dump and a place of abomination where fire burned continuously (2 Kings 23:10; compare Matt. 18:9; Mark 9:43-47; Jas. 3:6). Gehenna became synonymous with "a place of burning." One time the Greek word tartaroo "cast into hell" appears in the New Testament (2 Pet. 2:4). The word appears in classical Greek to refer to a subterranean region, doleful and dark, regarded by the ancient Greeks as the abode of the wicked dead. It was thought of as a place of punishment. In the sole use of the word in the New Testament it refers to the place of punishment for rebellious angels. Hell is commonly known as the abode of the dead especially as a place of eternal punishment for unbelievers. The New Testament teaches one can be punished for sin both in life and in death. A negative judgment by God results in consignment to hell. Most Christians have supposed that this will involve eternal conscious torment. This seems to be taught by texts that speak of hell as enduring forever (Isa. 66:24; Mark 9:48; Rev. 14:9-11). Jesus spoke of a place of punishment as "outer darkness" (Matt. 8:12; Matt. 22:13; Matt. 25:30). The expressions "the lake of fire" and "second death" (used freely in Revelation) indicate the awfulness of the fate of the impenitent. Some insist that the fire must be literal fire. So to interpret the language as figurative means to do away with the reality of future punishment. Others, however, have argued that such texts should be taken figuratively since for them such a penalty is incompatible with God's mercy and also is disproportionate to all sins that a finite being could commit. Moreover, some find the eternal existence of hell inconsistent with the perfected rule of God over the cosmos. Accordingly, some have proposed that hell consists simply in the annihilation of "the unjust," involving their immediate loss of consciousness. Others have suggested that a gradual annihilation or deterioration of the wicked may be involved. Most evangelical Christians continue to expect a literal hell of torment. A strong interpretation of hell is actually existing without God. Perhaps one would not be in actual physical torment such as "fire and brimstone"; but, existing without God would be the worst thing that could be considered. Certainly, no one wants to suffer the punishment of hell, and through God's grace the way for all is open to avoid hell and know the blessings of eternal life through Christ. |
| Resurrection |
| The term resurrection is referred to quite a bit in the discussions of eschatology. What is a
resurrection? Resurrection refers to the doctrine, event, and act of persons being brought from death to unending life at the close of the age. In the Old Testament, death is the end of human existence, the destruction of life Gen. 3:19; Job 30:23). In isolated instances, revivification occurs [being brought back to life from death but only as a temporary escape from final death] (1 Kings 17:17-22; 2 Kings 4:18-37; 2 Kings 13:21). There is no clear and consistent doctrinal conception of resurrection from the dead. In certain songs and Psalms, it is mentioned Yahweh both kills and brings back to life (Ps. 16:11; Ps 49:15; Ps 73:24; Deut. 32; 1 Sam. 2). The prophets proclaimed hope for the future in terms of national renewal (Hos. 6:1-3; Ezek. 37). On the other hand, Isaiah 26:19 and Daniel 12:2; 12:2 [commentary] decidedly teach a belief in resurrection. The Old Testament statements about resurrection are scant and do not reveal clear theological reflection. The emphasis upon Yahweh as the God of present life tended to make Judaism a this-worldly religion. In the New Testament, Jesus preached a doctrine of resurrection. Opposition by the Sadducees, who denied the resurrection, gave Jesus the opportunity to assert His own thoughts on the matter (Mark 12:18-27; Matt. 22:23-33; Luke 20:27-38; Deut. 25:5-10). Jesus is the resurrection and the life (John 11:24-26). Jesus pointed to a resurrection of the righteous to eternal life and of the wicked to eternal punishment (Matt. 8:11-12; Matt. 25:31-34, Matt 25:41-46; John 5:28-29). In His post resurrection appearances Jesus had a body that was both spiritual (John 20:19, John 20:26) and physical (John 20:20, John 20:27; John 21:13-15) in nature. For Paul, resurrection was the final event that would usher Christians out of the bodily struggle of the present age into the bodily glory that will accompany Jesus' second coming (Phil. 3:20-21). In resurrection, God's new creation will reach completion (2 Cor. 5:17-21). Paul does not recognize truth in the Greek idea of a separation of body and soul. The New Testament unquestionably affirms a doctrine of resurrection of all persons from the dead. Humanity has a destiny to encounter just and divine response to faithfulness and unfaithfulness (Acts 24:15). A resurrection body and life in the consummated kingdom of God will characterize the resurrection of those who follow Christ. The hope of resurrection has frequently been expressed in liturgy, hymns, and playful speculation. The Final Resurrection has received far less theological discussion than have hell and judgment. In recent decades, some have questioned whether resurrection is compatible with another notion widely held since the first Christian centuries: the immortality of the soul. |
| What about Heaven? |
Traditionally, Heaven is that part of God's creation above the earth and the waters including "air" and "space"
and serving as home for God and His heavenly creatures.
As God's dwelling place, heaven is not a divine haven where God can isolate Himself from earth. It is the divine workplace, where He sends blessings to His people (Deut. 26:15; Isa. 63:15) and punishment on His enemies (Ps. 2:4; Ps. 11:4-7). Heaven is a channel of communication between God and humans (Gen. 28:12; 2 Sam. 22:10; Neh. 9:13; Ps. 144:5). As God's creation, the heavens praise Him and display His glory and His creativity (Ps. 19:1; Ps. 69:34) and righteousness (Ps. 50:6). This will be in evidence as we study Revelation. Christians should rejoice because their names are written in heaven (Luke 10:20). Jesus promised a heavenly home for His followers (John 14:2-3). According to Paul, Christ is seated in heaven at the right hand of God (Eph. 1:20). Paul believed heaven is the future home of believers (2 Cor. 5:1-2). Paul referred to the hope of heaven as the hope of glory (Col. 1:27). The Holy Spirit is the pledge of the believer's participation in heaven (2 Cor. 5:5). Peter affirmed that heaven is the place where the believer's inheritance is kept with care until the revelation of the Messiah (1 Pet. 1:4). The word "heaven" occurs more frequently in Revelation than in any other New Testament book. The Revelation addresses heaven from the standpoints of the struggle between good and evil and of God's rule from heaven. The most popular passage dealing with heaven is Revelation 21:1 to 22:5. In this passage, heaven is portrayed in three different images: (1) the tabernacle (Rev. 21:1-8), (2) the city (Rev. 21:9-27), and (3) the garden (Rev. 22:1-5). The image of the tabernacle portrays heavenly life as perfect fellowship with God. The symbolism of the city portrays heavenly life as perfect protection. The image of the garden shows heavenly life as perfect provision. Belief that the soul is inherently immortal implies:
|
| Eschatological Summary |
| As judgment and resurrection have been discussed, it has become increasingly clear that eschatological
and millennial discussions arise not merely from speculation about future events, but also from the hopes, fears, and perplexities
which anticipation of these events arouses. For when people ask about the relationship between the millennium and the present,
they often are seeking to determine what kind of actions and attitudes are appropriate in the present. For instance,
postmillennialists will usually conclude that because the millennium is already here, vigorous involvement in certain social
movements is imperative. Premillennialists may conclude that because the millennium is not yet here, social involvement is not
appropriate; or perhaps that radical, counter-cultural criticism and involvement are required. In any case, the more one delves into the questions about traditional eschatological discussions, the more one recognizes that eschatology has to do not only with the future, but also with the present. The last things, at least insofar as they arouse hope, fear, and perplexity, are already alive in the present. Contemporary scholarship reminds us that ever since Jesus, the final age, though "not yet" consummated, is "already" present. Indeed, if modern scholars are correct, eschatology cannot be adequately understood unless the present as well as the future is discussed. What does eschatology look like when the "already-not yet" dynamic of the New Testament is taken into account? In New Testament Eschatology, Jesus' contemporaries felt that they were living at the end of an "old Age" dominated by forces that opposed God. Pagan gods and pagan political rulers seemed to hold all things in their grip. They inflicted Yahweh's righteous remnant with suffering and death. Pious Israelites cried out for deliverance. In the Old Testament, deliverance most often refers to victory in battle (Judg. 15:18; 2 Kings 5:1; 2 Kings 13:17; 1 Chron. 11:14; 2 Chron. 12:7). They expected Yahweh to intervene radically in world affairs. More specifically, they expected God to first, judge and defeat His enemies; second, to rescue His people and raise the righteous dead; and third, to inaugurate the "new Age" of life and peace through the Spirit. The gospel story tells how God did these very things. But, instead of coming as a warrior Messiah to destroy the pagan nations and their gods, God came as a humble Servant who was put to death, but then was unexpectedly resurrected. Yet as the early Christian community pondered these things, they began to acknowledge that they had rejected Jesus and had therefore participated, whether actively or passively, in putting Him to death. However, this meant that not only pagans, but they, too, were God's enemies (Rom. 5:10). By crucifying Jesus, they, too, had come under God's judgment. In fact, the last, decisive judgment of the world had "already" occurred. All humans, had been pronounced guilty! As Jesus said in John's Gospel, "this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Darkness was thought of as a curse. Darkness is a place for evil doers to hide (Job. 34:22); however, darkness does not hide one from God (Ps. 139:11-12; Dan. 2:22). The early church also discovered that the anticipated resurrection of the righteous dead had "already" occurred in a surprising form. Instead of all the righteous remnant being raised, Jesus alone had been, as the "firstfruits" of final harvest (1 Cor. 15:20-23). This term refers many times to the choice examples of a crop harvested first and dedicated to God. Some New Testament references are in Rom. 8:23; Jas. 1:18; Rom. 11:16; Rev. 14:4; Rom. 16:5; and 1 Cor. 16:15. Therefore, Christ was the first and best for God. His resurrection had two astounding consequences. On one hand, since Jesus was again alive and continuing to offer love and forgiveness, no one who had rejected Him need remain under God's judgment. Those who repented of their sin could receive new life in fellowship with Him. On the other hand, by overcoming death, Jesus had conquered the strongest of those evil forces that oppose God (1 Cor. 15:26, 1 Cor. 15:54-57). Since this power had been defeated, no other power in heaven and earth could separate those who participated in Jesus' resurrection from God (Rom. 8:37-39; Eph. 1:18-23; 1 Peter 3:21-22). The early Christian community discovered that the "new Age" of life and peace had "already" begun among them through the outpouring of God's Spirit. They began to understand that the Spirit, like Jesus, was the "firstfruit" of a new creation (Rom. 8:23). Those who turned to Christ became the firstfruits of a new humanity (Rom. 16:5; Jas. 1:18; Rev. 14:4). Yet the "new Age," too, was present in an unexpected way. For although the powers that dominated the old Age had already been defeated, they were "not yet" wholly destroyed. Indeed, even as the Spirit impelled the early Christians to spread the good news among all nations, they experienced opposition much like that which Jesus had suffered. The early church, then, continued to live in an atmosphere charged with eschatology. Like Jesus' contemporaries, they continued to struggle with forces that opposed God and long eagerly for God's final triumph and deliverance. Yet they did so with a difference. For their conviction that the new Age had broken in, They were imbued with certainty of victory. Convinced that new ways of living were possible through the Spirit, they began to serve each other, to share their wealth, to bring people from all social groups into their fellowship. Traditionally, the study of eschatology has suffered from attitudes of both neglect and overemphasis. Since eschatology has focused on events that have not yet occurred, many Christians have ignored it; and many theologians have treated it as an appendix at the end of their systems. Other Christians and theologians, however, have become so obsessed with these events that they have dealt with little else. Both attitudes have been encouraged by the separation of eschatology from the rest of Christian life and doctrine. If the "last things" have been occurring since Jesus' time, they must be far more relevant to the main themes of Christian activity and thought. The New Testament perspective on Eschatology does not necessarily support any traditional eschatological scheme. But, we can usefully draw from it several suggestions as to how eschatology as presently understood by biblical scholars might influence eschatology as traditionally discussed by theologians. When the last judgment is regarded solely as a future event, it often arouses the question as to who will be rewarded or condemned. Will I be condemned? It is more in line with biblical thinking to affirm that the last judgment, in the most decisive sense, has already occurred in Jesus' death and resurrection. Final judgment is not determined primarily by how many good or evil deeds one will do, but by how one responds to the last judgment of Jesus. This emphasis, indeed, may not relieve all discomfort. It speaks about judgment in relation to concrete historical events and not solely in reference to an unknown future. It speaks, moreover, of events through which God's love, forgiveness, and triumph as well as condemnation are revealed. If eschatology can deal with the last judgment in this light, it might appear more clearly not only as an exercise of God's wrath, but also as the manifestation of His love and the consummation of His triumph. When resurrection is regarded as wholly future, it often seems to stand in sharp contrast to one's present life. Earthly existence appears as a struggle that we must endure, largely on our own, until we are suddenly translated into a totally different realm. If resurrection, in the most decisive sense, has already occurred in Jesus' triumph, then the strength which it unleashes is available to us now. Further, if all resurrection is rooted in Jesus' resurrection and if one's own resurrection is not totally a distant, isolated event, then the resurrection life already brings one into fellowship with Jesus and with all others who participate in it. If eschatology can deal with future resurrection in this light, it might appear more clearly as the joyous manifestation, perfection, and culmination of the life that all Christians now share in Him. A deeper understanding of the "already-not yet" life on the new Age might help Christians relate more effectively to society at large. Postmillennialists, emphasizing that God's kingdom is already present, have usually been active in society, but have sometimes been unduly optimistic about possibilities for positive social change. Premillennialists, on the other hand, regarding God's kingdom as partially or wholly future, have often recognized the massive scope of evil in the world; but they have sometimes been unduly pessimistic about the value of social involvement. Perhaps a recognition that the new Age is both present and future and that neither side of this paradox dare be ignored could help the church maximize the strengths of different millennial perspectives without being overcome by the weaknesses of any. |
| Basic concepts by Thomas Finger, Chris Church, Christian Wolf, Naymond Keathley, Ralph L. Smith, Trent C. Butler , Gary Hardin, William Hendricks, and Larry Walker for Holman Bible Dictionary and paraphrased by Bill Mandakis. Microsoft (R) Encarta. Copyright (c) 1994 Microsoft Corporation. Copyright (c) 1994 Funk & Wagnall's Corporation. |
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