T e st am en t um I m pe ri um – Volume 3 – 2011

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Volume 3 – 2011

Christian Eschatology:
A Source of Fear and Paranoid or Hope?
Sunday Bobai Agang
Provost, ECWA Theological Seminary
Kagoro, Kaduna State, Nigeria 1

Introduction .............................................................................................................. 1
A. Historical Overview: Surprised by Contemporary Silence .................................. 2
B. The Context of Christian Eschatology ................................................................. 4
C. The Kingdom of God: eschatology’s central viewpoint ...................................... 6
1. Apocalyptic Approach .............................................................................. 7
2. Christian Approach and interpretation ....................................................... 9
3. Richards Hays’ View or Interpretation of Eschatology ........................... 11
a. The Redeemed community ................................................................... 11
b. The Cross.............................................................................................. 12
c. The New Creation................................................................................. 13
D. Christ’s Incarnation and Christian Eschatology................................................. 15
Conclusion ............................................................................................................ 17
References ............................................................................................................ 20

Introduction
Christian theology is the study of God and how he interacts with
his creation. Central to this understnding of theology is the doctrine of
eschatology, which is how God’s interaction with his creation is
moving towards the ultimate fulfillment of God’s original purpose
and intention in creation.

1 See bsagang1@[Link] or gawonministries@[Link].

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To comprehend the nature of Christian eschatology, one needs to

connect it with the whole concept of God’s creation. Christian
eschatology is generally defined as the doctrine of the last things, the
end of the present world of suffering and pain. This perspective has
tended to see eschatology as independent from the Christian doctrine
of creation. To avoid the old confusion, Christian eschatology cannot
be treated separately from God’s larger purpose for creation.
Understanding God’s purpose for creation is the key that unlocks the
answers to the following questions.
What is “hope” as it pertains to humankind in the midst of
suffering? What are the implications of our Hope being an
omnipotent God who promises to be with us always? Most
importantly of all, “Is Christian eschatology a source of fear, paranoia
or hope?” To answer these questions one needs to stress that in this
life no suffering or pain can initially be seen to offer hope. Suffering
and pain are among the worst enemies of humanity. Generally, human
beings respond to suffering and pain by looking forward to their end.
The Christian doctrine of eschatology fits into this desire to see the
end of a broken and decaying world, which brings with it all forms of
hardship and disappointment.
A. Historical Overview: Surprised by Contemporary Silence
Each time human existence gets threatened by world events,
Christians pay considerable attention to the doctrine of eschatology.
In other words, unfavorable world events usually trigger the fear of
suffering and pain, therefore reviving concerns regarding human
flourishing. The present situation of climate change, economic
meltdown, and terrorism are huge threats to humanity, however, the
way Christian eschatology featured in theological discourse in the
1950s and 1980s is not the same way it is featuring today. What has
changed?
The fifties and the eighties were time periods very close to World
War I and II and the Cold War. Such events created an atmosphere of
global fear, pain and distress. They gave raise to prophets of doom;
some with the goal of encouraging the church to prepare for the
coming king of kings. Others displayed their ignorance of biblical
apocalyptic literature. In 1983 Wolfhart Pennenberg wrote an article
entitled, “Constructive and Critical Functions of Christian
Eschatology.” In it Pennenberg outlined some of the reasons why
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eschatology was given much attention in the 1950s and the 1970s. He
wrote:
The last two decades witnessed a boom of eschatology in theological
discussions. It emerged mainly from the impact of Jürgen Moltmann’s theology
of hope. But a recovery of the eschatological concern in systematic theology has
been due for some time, since Johannes Weiss’ successful thesis of 1892 that
Jesus’ proclamation of the kingdom of God was not primarily a program for
moral or social action, but had its roots in Jewish apocalypticism and envisaged
a cosmic catastrophe that would occur when God in the imminent future would
replace this present world by the new creation of his own kingdom without any
human ado. 2
Three decades later, in 1992, Karl Barth wrote in the second edition
of his commentary on Romans that “A Christianity that does
thoroughly and without reminder consist of eschatology would be
thoroughly and totally devoid of Christ.” 3 These are very strong
words indeed. And yet it proved difficult to reappropriate to modern
theology the new exegetical insight concerning the basic importance
of eschatology within the framework of Jesus’ message and teaching.
The primary reason was that “There was too deep a chasm
separating the evolutionary outlook of the modern mind from the
otherworldliness of apocalyptic expectations that focused on the
imminent and catastrophic end of the present world. Thus it was no
accident that Barth and Bultmann recovered the apocalyptic urgency
of Jesus’ message at the price of stripping it of its temporal prospect
of a final future of this world.” 4 The same problem of failing to make
the connection between contemporary and future events applies to the
current situation where Christian eschatology is not featuring in
national and international discourses as one would expect. Christians
are losing the connection between current events and the larger plan
of God for his world. Some Christians respond to the issues of climate

2 Johannes Weiss, Die Predigt Jesu vom Reich Gottes (1892; 3d ed. F.
Hahn:Gottingen: Vandenhoeck &Ruprecht, 1964), esp. 69ff, 84ff, 96ff.
3 Karl Barth, Der Romerbrief (2d ed.; Mǚnchen: Kaiser, 1992), 298.
4 Wolfhart Pennenberg, “Constructive and Critical Functions of Christian
Eschatology” The Ingersoll Lectures on Immortality, delivered at the Divinity
School, Harvard University, 13 October 1963, published in The Harvard
Theological Review Journal Divinity School, vol. 77, No.2 April 1984), 119-139.

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change, economic meltdown, terrorism, and youth restiveness as if

there is no hope for a future.
Throughout human history, one can catalogue different reactions
to human suffering and pain. In apocalyptic expectation, both the Old
and New Testament paint a picture of grand events of a violent world
whose end will usher in a new heaven and a new earth. In the effort
to fast-track eschatological hope, apocalyptic reading of the Bible has
led to a distortion of the concept of Christian eschatology, thereby
causing trepidation. Regardless of this, it is fundamental to Christian
faith, belief and practice. The biblical language of eschatology is
rooted in the idea of ‘after life’ and the ushering in of a new heaven.
However, misinterpretation of these ideas leaves the hearers with
different psychological reactions—fear, paranoia, or hope.
The psychological response that results in fear and paranoia is
caused by a so-called Christian eschatological perspective that has
tended to see the world running its course without God. It eliminates
the goal of Christian faith: a future with hope. It is caused by failure
to recognize that it is God who has brought about this universe in the
hope of realizing a specific purpose, which is the doctrine of creation.
His intent is to guide the universe towards this realization, i.e. the
doctrine of eschatology. If one grasps the doctrine of Christian
eschatology, one will realize that creation is not just about what
happened in Genesis, about origins; which is deism. Rather, it is
about God continuing to interact with his creation even after the Fall
of humankind. Hope comes when one recognizes that every moment
of the universe implies a creative act by God. God upholds creation
throughout time, and his decision to sustain the universe at each
moment is one of creativity. Similarly, eschatology is not only
concerned with the end, but with the realization of God’s purpose in
each moment of creation.
B. The Context of Christian Eschatology
Christian eschatology has the idea of the “final solution” of all
the unresolvable problems of human sufferings and pain. This idea
provides the context for eschatological discourse. Eschatological
perspective falls within the history of apocalyptic movements which
emanated from the situation of human uncertainty and desire for a
future with hope. Heightened interest in eschatological discourse
always indicates a tragic circumstance facing humanity. For example,
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youth today across the global community are rising up against their
leaders. They are protesting the continuing problem of
unemployment, which they blame on the injustice of the elites. They
see what is going on as the elite’s lack of political will to change the
status quo. No longer willing to wait, they are demanding immediate
change to the status quo so that concrete democratic culture will be
enthroned. They want to experience peace and justice, free press, rule
of law and so on. Any situation of unemployment spells doom to
these youth and dashes their hope for a future. Therefore,
unemployment is unacceptable because they see it as a symptom of a
systemic structure of injustice which the elites perpetuate. As such
the youth want to see an end to injustice so that it does not continue to
destroy their hope for a future. This situation is fertile for Christian
eschatological discourse.
Similarly in the 1950s and 1960s, when civil unrest threatened
democratic societies, apocalyptic visions were increasingly promoted.
It was around this time that Reinhold Niebuhr wrote: “Man is the kind
of animal who cannot merely live. If he lives at all he is bound to seek
the realization of his true nature; and to his true nature, belongs his
fulfillment in the lives of others. The will to live is thus transmuted
into the will to self-realization; and self-realization involves self-
giving in relation to others.” 5 Any situation that tampers with this
human reality, which Niebuhr described, will create tension and
violent reaction. It aggravates the fear of the unknown and the desire
for an end of undesirable elements in human society. The current
wave of global and politically motivated crises threatens the future of
humanity and may raise apocalyptic vision high. Youth in the Middle-
East, in Europe and Asia want an end to misrule and the establishment
of democratic civilization. In northern Nigeria, the Boko Haram sect,
wants an end to western -style leadership. [In sum, the foundation of
Christian eschatological hope is transmitted through “the sense of a
tragic meaning of life…giving way to a pure despair.] This sentence
doesn’t make sense or seem to fit here. ” 6

5 Reinhold Niebuhr, The Children of Light and the Children of Light (New
York: Charles Scribner’s Sons, 1960), 19.
6 Niebuhr, The Children of Light, 34.

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The achievement of universal peace and justice eludes humanity

and creates the desire for change. Niebuhr explains: “Hebraic
prophetism gave rise to an apocalyptic movement in which
nationalistic and universalistic motifs were at war with each other.” 7
The critical matter in apocalyptic movements is a human desire for
universal peace and justice, which is the goal of life. Hence,
“Christian universalism” was born in the atmosphere of this (Hebraic)
apocalyptic movement, proclaiming to the world the end of an era of
racial and ethnic difference: “In Christ,” Paul says, “There is neither
Jew nor Greek, slave nor free, male nor female, for you are all one in
Christ Jesus.” (Galatians 3: 28)
C. The Kingdom of God: eschatology’s central viewpoint
What brings about fear and paranoia instead of hope in
eschatology discourses is largely perspective. A helpful perspective
is to recognize that the idea of the kingdom of God is central to the
concept of biblical eschatology. Christian eschatology is not man
made. It is God’s divine revelation of what he is orchestrating in
humanity and in all of creation and its history. Over the years,
theologians have tried to address the inherent confusion in the matter
of Christian eschatology. The eschatological views and definition of
two of these theologians are worth examining. Jürgen Moltmann’s
Eschatological View
Jürgen Moltmann and many other scholars have explained that
the primary basis of the biblical discourse on eschatology is
apocalyptic material. Moltmann, who is one of the survivors of War
World II, has wrestled with the idea of Christian eschatology and
arrived at two different views which reveal an inherent tension.
According to Moltmann this tension is nothing but “the antithesis
between futurist eschatology and presentative eschatology.” 8 This
antithesis claims:
The end of all things… must either lie wholly and entirely in the future, or have
wholly and entirely already come, and thus be present. According to this view,
future and present lie along the same temporal line. So it is then also easy to find
a reconciling solution when distinguishing in temporal terms between that which
is ‘now already’ present and that which is ‘not yet’ present. If the kingdom of

7 Niebuhr, The Children of Light, 156.

8 Moltmann, The Coming of God, 6.

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God is the quintessence of Christianity’s eschatological message, then according
to this viewpoint it is ‘already there’ in a hidden sense, but is ‘not yet’ present in
the sense of being already manifest. The hope is then that what is not yet can
9
after all still be.
If this claim were accepted without argument, it would have been the
solution to the tension. But as Moltmann argues, “[T]his is only an
apparent solution...” 10 An apparent solution cannot give hope. Rather
it leaves its proponents with fear, paranoia and despair. Moltmann
identified the following two viewpoints of Christian eschatological
perspective.
1. Apocalyptic Approach
This approach is a futurist eschatological approach. Its concern is
the final of all the finalities that are there. Most of discussion and
definition of eschatology falls within this framework: “Eschatology is
generally held to be the doctrine of “the Last Things,” or “the end of
all things.” 11 Moltmann observes that to think this way is to think in
good apocalyptic terms, but it does not understand eschatology in the
Christian sense. He writes,
To think apocalyptic means thinking things through to their end: the ambiguities
of history must sometime become unambiguous; the time of transience must
sometime pass away; the unanswerable questions of existence must sometimes
cease. The question about the end bursts out of the torment of history and the
intolerableness of historical existence. To echo a German proverb: better a
terrifying end than this endless terror. 12
Eschatology seems to search for the ‘final solution’ of all the
insoluble problems of the present world. Moltmann argues:
Theological eschatology seems to present the ‘Endgame’ of the theodrama
World History. This was Hans Urs von Balthasar’s view, when he took over this
title as a legacy from Samuel Beckett. If we look back to the history of
eschatology, we see it pictorially represented as God’s great final judgment of
the good and the wicked, with heaven for the one and hell for the other. Is the
Last Judgment God’s final solution for human history? Other people have
dreamed about Armagedon, the final duel in the struggle between Christ and

9 Ibid., 6.
10 Ibid., 6.
11 Ibid., x.
12 Ibid., x.

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Antichrist, or God and the Devil—whether the duel be fought out with divine
fire or with modern nuclear armament. 13
This kind of approach to the study of Christian eschatology leaves its
proponents in great confusion, which eventually aggravates despair,
paranoia and fear. The problem, as Moltmann identified it, is:
“Eschatology is always thought to deal with the end, the last day, the
last word, the last act: God has the last word. But if eschatology were
that and only that, it would be better to turn one’s back on it
altogether; for ‘the last things’ spoil one’s taste for the penultimate
ones, and the dreamed of, or hoped for, end of history robs us of our
freedom among history’s many possibilities, and our tolerance for all
the things in history that are unfinished and provisional.” 14
Consequently, Christians will discover that they can no longer put up
with earthly, limited and vulnerable life, and in their eschatological
finality they will destroy life’s fragile beauty. 15 The irony is, “The
person who presses forward to the end of life misses life itself. If
eschatology were no more than religion’s ‘final solution’ to all the
questions, a solution allowing it to have the last word, it would
undoubtedly be a particularly unpleasant form of theological
dogmatism, if not psychological terrorism. And it has in fact been
used in just this way by a number of apocalyptic arm-twisters among
our contemporaries.” 16
What this approach calls the end is not the end per se. Christian
eschatology will give hope if it is seen as the doctrine of both the end
and the beginning of life. Moltmann thus argues,
Christian eschatology has nothing to do with apocalyptic ‘final solutions’ of this
kind, for its subject is not ‘the end’ at all. On the contrary, what it is about is the
new creation of all things. Christian eschatology is the remembered hope of the
raising of the crucified Christ, so it talks about beginning afresh in the deadly
end. ‘The end of Christ—after all that was his true beginning’, said Ernest
Bloch. Christian eschatology follows this Christological pattern in all its
personal, historical and cosmic dimensions: in the end is the beginning. 17

13
Ibid., x.
14
Ibid., x-xi.
15
Ibid., x-xi.
16
Ibid., xi.
17
Moltmann, The Coming of God, xi. Moltmann’s classic work raised very
important questions for Christians living in an age of Islamic insurgencies. After
[Footnote continued on next page … ]

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2. Christian Approach and interpretation

This approach argues that biblical eschatology does not give a
picture of annihilation of all things. Rather, the end is the beginning
of new life. Thus for Moltmann, the Christian approach is more in
line with the vision of God for creation where, “the eternal kingdom
and the eternal creation draw together to a single focus: the cosmic
Shekinah of God. God desires to come to his ‘dwelling’ in his
creation, the home of his identity in the world, and in it to his ‘rest’,
his perfect, eternal joy.” 18 This is “the goal of God’s eschatological
Shekinah, in which the whole creation will be new and eternally
living, and every created thing will with unveiled face arrive at its
own self.” 19 In saying this Moltmann left out the idea of hell, which
is part of the issue of eschatology.
Perhaps the reason why is what he believes in Christian
eschatological hope. He argues: “None of us are given hope just for
ourselves. The hope of Christians is always hope for Israel too; the
hope of Jews and Christians is always hope for the peoples of the
world as well; the hope of the peoples of the world is also hope for
this earth and everything that lives in it. And hope for the whole
community of creation is ultimately hope that its Creator and
Redeemer will arrive at his goal, and may find in creation his
home.” 20 This approach or definition of eschatology demonstrates
that Christian eschatological hope is not an individual hope alone. It is
hope for both the human community and the rest of creation. This is
why Moltmann observes that it is a grievous mistake to make the
individual soul the center of eschatological concern or discourse. This
will create despair, fear and paranoia instead of hope.
To escape the mistake of the traditional definition of eschatology,
God and his kingdom must be the center of the discourse. The
question of whether Christian eschatology is a source of fear, despair,
paranoia or hope is based on two approaches to the discussion of
eschatology: individual versus universal eschatology. Discussion of

World War II, the survivors spent their energies debating. Among themselves
instead of trying to help the church grasp the present and future reality of
eschatological faith and hope.
18 Ibid., xiii.
19 Ibid., xiii.
20 Ibid., 21.

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eschatology that focuses on the individual soul only as the center of

the concern leads to fear, despair and paranoia. But universal
eschatology, the approach that centers on God and his kingdom, gives
hope. Moltmann concludes: “We shall only be able to overcome the
unfruitful and paralyzing confrontation between the personal and the
cosmic hope, individual and universal eschatology, if we neither
piestistically put the soul at the centre, nor secularistically the world.
The centre has to be God, God’s kingdom and God’s glory.” 21
Moltmann draws this conclusion as he reflects on the Lord’s
Prayer, whose main point is “Thy Kingdom come and thy will be
done on earth as it is in heaven.” Therefore Christian hope is “for the
kingdom of God. That is first and foremost a hope for God, the hope
that God will arrive at his rights in his creation, at his peace in his
Sabbath, and at his eternal joy in his image, human beings. The
fundamental question of biblical eschatology is: when will God show
himself in his divinity to heaven and earth? And therein is to be found
in the promise of the coming God: ‘the whole earth is full of his
glory’ (Isaiah 6:3).” 22 Consequently, “the glorifying of God in the
world embraces the salvation and eternal life of human beings, the
deliverance of all created things, and the peace of the new
creation.” 23 Therefore, Christian eschatology has four horizons:
a) It is hope in God for God’s glory
b) It is hope in God for the new creation of the world.
c) It is hope in God for the history of human beings on earth.
d) It is hope in God for the resurrection and eternal life of human
beings. 24
Moltmann realizes that a reordering of the above list may help us
understand the subject better. The most helpful ordering begins with
personal hope, advances logically to historical hope, passes on to
cosmic hope, and thereby ends with God’s glory for God’s sake. 25
The premise is: the first effect of eschatology is personal faith. New
life in this world follows. And out of that springs hope for the

21 Ibid., xiv.
22 Ibid., xvi.
23 Ibid., xvi.
24 Ibid., xvi.
25 Ibid., xvi.

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redemption of the body and the expectation of the transformation of

this whole world into God’s kingdom. 26 Therefore, Moltmann’s
analysis brings fresh and helpful insights into the subject.
3. Richards Hays’ View or Interpretation of Eschatology
Christian eschatology will be a total disaster if its primary focus
is otherworldly, “the endgame.” The Hebraic apocalyptic movement
makes sense only when read with the lens of the New Testament
eschatological perspective. Richard Hays (1996) has contributed to a
richer and clearer understanding of the present significance of the
doctrine of Christian eschatology. His careful analysis of the matter
shows the centrality of this subject to all Christian beliefs and
practice. Hays pays considerable attention to the synergy between the
present Christian experience of salvation and the future
consummation of salvation which is generally known as
eschatological hope. Hays is one of the biblical theologians and
ethicists whose hermeneutical interpretation of eschatology has
brought fresh insight into an understanding of the nature and character
of Christian eschatology. He convincingly argues that there are three
important elements that give a richer sense of Christian eschatology.
a. The Redeemed community
According to Hays, all materials on Christian eschatology must
be read through focal lenses of community. Only when that happens
will Christians recognize the significance of the church in a broken
and decaying world. He writes: “The church as a whole is called to
live the way of discipleship and to exemplify the love of enemies.”27
This shifts the concept of Christian eschatology to the present
concern: love, justice, forgiveness, peace and reconciliation. Christian
belief in the end of the world does not in any way invalidate the
present relevance of eschatological ideas. There is an intrinsic
connection between the already and the not yet. This is why Jesus
through the Gospel writers and the writers of the epistles urge the
church to pay considerable attention to its present vocation:

26 Ibid., xvi.
27 Richard Hays, The Moral Vision of the New Testament: A Contemporary
Introduction to New Testament Ethics, (New York: HarperSan Francisco, 1996),
337.

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“Matthew’s call to be the light of the world, Paul’s call to embody the
ministry of reconciliation, Revelation’s call to the saints to overcome
the dragon through the word of their testimony.” 28 Therefore as a
redeemed community, whose calling is to exemplify eschatological
reality in the present scheme of things, “The church is called to live as
a city set on a hill, a city that lives in light of wisdom, as a sign of
God’s coming kingdom.” 29
This focus does not negate the present reality of suffering and
pain. Rather this redeemed community is called “to the work of
reconciliation and—as a part of that vocation—suffering even in the
face of great injustice” 30 which is part and parcel of the package.
Saint James connects the Christian idea of eschatology with the
Christian present experience of suffering and pain. For James, instead
of eschatology becoming a source of fear and paranoia, it is a source
of undefiled joy. It is such an important matter that whoever lacks
wisdom on how to connect Christians’ present suffering and pain into
eschatological hope should ask God to give him wisdom. James
writes, “Consider it pure joy, my brothers, whenever you face trials of
many kinds, because you know that the testing of your faith develops
perseverance. Perseverance must finish its work so that you may be
mature and complete, not lacking anything. If any of you lacks
wisdom, he should ask God, who gives generously to all without
finding fault, and it will be given him.” 31 James makes a concrete
connection between Christian suffering and pain with eschatological
hope: “Blessed is the man who perseveres under trial, because when
he has stood the test, he will receive the crown of life that God has
promised to those who love him.” 32 James expects this revelation to
give his readers every sense of hope instead of fear and paranoia.
b. The Cross
Hays gives Christian readers a second element that can help them
arrive at a definitive answer to the main question posed in these later
days. Hays points out that the cross is a very vital element in the

28 Hays, The Moral Vision of the New Testament, 337.

29 Ibid.,, 337.
30 Ibid., 337.
31 James 1:2-5 NIV
32 James 1:12

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Christian concept of eschatology; it gives a healthy and hopeful view

of eschatology (1 Cor. 1:18-2:5). Here Hays explains that the cross
presents the community with a roadmap, a redemptive model of how
to successfully portray the eschatological vision in the present world,
regardless of injustice and all forms of human excess. Hays states that
in the cross, God revealed “the other wisdom in light of which the
community lives, [which] is the paradoxical wisdom of the cross….
The passion narrative becomes the fundamental paradigm for the
Christian life.” 33 It is a costly vision, as , “the community is likely to
pay severe price for its witness: persecution, scorn, the charge of
being ineffective and irrelevant.” 34 In his analysis of the cross as an
important element in Christian eschatology, Hays is able to illustrate
the point that Christian morality and ethics are central to biblical
view of eschatology. 35
c. The New Creation
The third element is the new creation. Christian eschatological
hope is rooted in the idea of a new creation. This hope does not make
Christians fearful, paranoid or full of despair. Instead, behind the idea
of a new creation is the belief that “the nonviolent, enemy loving
community is to be vindicated by the resurrection of the dead.” 36 In
that perspective of the world, “Death does not have the final word; in
the resurrection of Jesus the power of God has triumphed over the
power of violence and prefigured the redemption of all creation. The
church lives in the present time as a sign of the new order that God
has promised. All the New Testament texts, dealing with violence,
must therefore be read in this eschatological perspective.” 37
The idea of a new creation presents a hopeful picture instead of a
despairing, fearful and paranoid present or future. For example, Jesus’
teaching on “turn the other cheek” which has generally been misread
and interpreted can only make sense if it is “read through the lenses of
the image of a new creation.” 38 Without such an approach, Christian

33 Hays, The Moral Vision of the New Testament, 337.

34 Ibid., 338.
35 Ibid., 338
36 Ibid., 338.
37 Ibid., 338.
38 Ibid., 338.

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eschatology cannot avoid been a source of despair, fear, and paranoia.

Hays argues that if that were not the case, “Jesus’ directive in
Matthew 5:38-48, to “turn the other cheek” will only become a
mundane proverb for how to cope with conflict. But this will be
ridiculous. For if the world is always to go on as it does now, if the
logic that ultimately governs the world is the immanent logic of the
rulers of this age, then the meek are the losers and their cheek-turning
only invites more senseless abuse. As a mundane proverb, “Turn the
other cheek” is simply bad advice.” 39 The only way such action can
make sense is “if the God and Father of Jesus Christ is actually the
ultimate judge of the world and if his will for his people is definitely
revealed in Jesus.” 40 Christian eschatology that holds out hope for the
present-life-experience is the language of Matthew’s Gospel; “turning
the other cheek makes sense if and only if it is really true that the
meek will inherit the earth, if and only if it is really true that those
who act on Jesus’ words have built their house on a rock so that it will
stand in the day of judgment. Turning the other cheek makes sense if
and only if all authority in heaven and on earth has been given to
Jesus.” 41
Additionally, Hays observes that Paul’s exhortation “that we
should bless our persecutors, eschew vengeance, and give food and
drink to our enemies” makes sense if and only if it really is true that
‘the night is far gone, the day is near’ (Romans 13:12)—the day when
all creation will be set free from bondage (Romans 8:18-25).” 42 The
whole point is that eschatology is critical to the Christian present way
of life, belief and values. The New Testament concept of eschatology
requires rereading ethical teaching through the New Testament idea of
the new creation. The church is called to stand as a sign of God’s
promised future hope and glory even in the present reality of a dark
world. Once Christians grasp this truth, their way, however, difficult,
will be brightened and result in pure joy. “The Apocalypse” compares

39 Ibid., 338.
40 Ibid., 338.
41 Ibid., 338.
42 Ibid., 338.

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this hope with the imagery of the marriage of the Lamb, depicting the
eschatological consummation of all things (Revelation 19:6-9). 43
In sum, Moltmann and Hays recognize the paradoxical,
contemporaneous, and universal nature of the concept of Christian
eschatology. For example, both Moltmann and Hays believe that there
is contemporaneous partial fulfillment of the eschatological dream.
Their provocative analyses challenge long-established notions of
Christian eschatology which have generally led to fear and paranoia.
Specifically, Moltmann argues, “When Jesus proclaims that the
kingdom of God is ‘at hand’, he is not looking into the future in the
temporal sense; he is looking into the heaven of the present. The
kingdom does not ‘come’ out of the future into the present. It comes
from heaven to earth, as the Lord’s Prayer tells us.” 44 Moltmann
therefore concludes: “The eschaton is neither the future of time nor
timeless eternity. It is God’s coming and his arrival.” 45 Revelation
10:6 describes the mystery of time, which as Moltmann explains, “[I]s
‘the realization and extension of God’s rule over the whole world’. It
is the completion of history and creation, its perfecting into the
kingdom of glory in which God himself ‘indwells’ his creation.” 46
Consequently, he concludes, “The eschatological moment itself must
be thought of, beyond the end and consummation of history, as the
consummation of creation-in-the-beginning and therefore as the exit
from time into eternity….” 47 One resonates with Moltmann because
God’s purpose is to dwell in his creation, and in it to be ‘all in all.’48
Moltmann’s theory of eschatology fits the incarnational principle:
Emmanuel, God with us.
D. Christ’s Incarnation and Christian Eschatology
Christian eschatology is based on God’s larger purpose for
creation. It is a doctrine that realizes the reason why God strategically
placed Jesus Christ at the center of his interaction with his creation;
Christ is the all in all of creation. Christian eschatological hope begins

43 Ibid., 338, 364.

44 Moltmann, The Coming of God, 16.
45 Ibid., 22.
46 Ibid., 280.
47 Ibid., 294.
48 Ibid., 294.

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with the incarnation. Through Christ’s incarnation, God is working

towards accomplishing his purpose for creating humanity and the rest
of creation. That is why the Bible itself emphasizes a Christo-centric
idea of creation. All human beings are created by God’s Word, for
his Word and in his Word. God has given Christians his divine power
(Holy Spirit), not for them to destroy themselves, but to redeem them,
transform them into his likeness, so that they can participate in the
divine nature and thereby be in communion with God. By Christ
becoming human (the Incarnation), he shows his willingness to be
called their brother. 49 This perspective helps Christians to grasp
Christian eschatology in all its truths.
Paul tells believers that everything that has ever been made has
been made through Christ, in Christ, and for Christ. Eschatology
looks with refreshing hope at both the present and the future realities
of our world: God indwelling all of his creation. Paul sees this
metaphor as culminating in Christ; the Spirit transforms Christians
‘into his likeness,’ as he puts it in his second letter to the Corinthians.
Jesus is called the ‘visible image of the invisible God,’ assuming
bodily form to give a unique revelation of God’s purpose for
humanity. This idea is intrinsically rooted in the package of Christian
faith and practice. For instance, people often believe in Jesus Christ
because he offers them hope for the present and the future life reality.
Paul describes the Thessalonian Christians: “[Y]ou turned to God
from idols to serve the living and true God, and to wait for his Son
from heaven, whom he raised from the dead—Jesus, who rescues us
from the coming wrath.” 50 Indeed, any careful reader of the writings
of the Apostles of the New Testament will realize that the God who
promised (vowed) to be with Christians till the end of the age is not a
liar. 51 Events in the world are not outside his eternal plan for
humanity and all of creation. The big picture of God’s unfolding
drama of salvation includes the transformation of all created things to
their original intent. Grasping this big picture, Paul explains that in
times of human hardship— suffering, pain and even death—the
essence of Christian eschatological hope is to strengthen “the faith of

49 Hebrews 2:11.
50 1 Thessalonians 1: 9-10 NIV.
51 Hebrews 7: says “It is impossible for God to lie.”

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God’s elect” and enhance their “knowledge of the truth that leads to
godliness—a faith and knowledge resting on the hope of eternal life,
which God, who does not lie, promised before the beginning of time,
and at his appointed season he brought his word to light through the
preaching entrusted to me (Paul) by the command of God our
Savior.” 52 Christian eschatology is rooted in “the hope for eternal life,
which God …” 53 promised all those who truly believe in Christ. It
will seem logical to say that the idea of God promising eternal life
ought to give Christians hope and not paranoia or fear. If God does
not lie nor die then he can be trusted to fulfill his promises to
Christians. The idea of God not lying is an immense truth. It shows
that God cannot promise what he cannot give. It is also rooted in the
hope of a time of perfect peace and security, when no one will make
Christians afraid any longer. 54
Conclusion
In a world of diverse threats and their enslaving fear, the
hermeneutical interpretation of Christian eschatology cannot afford to
continue to encourage a situation of paranoia and fear. Christian
eschatology is the view of history presenting God as the supreme
owner of his creation. It is a doctrine meant to illustrate the fact that
regardless of the apparent reality of the world, God is and will be
God over all of his creation. The cross set in motion the new creation.
As Christians, we must not allow fear of death or pain to lead us into
emulating the actions of unbelievers. Jesus said, “All this I have told
you so that you will not go astray” (John 16:1). To avoid straying
from the faith, Paul proposes that we overcome evil with good
(Romans 12:21). Earlier on he said: “[B]e… patient in affliction,
faithful in prayer…. Bless those who persecute you; bless and do not
curse…..do not repay anyone evil for evil. Be careful to do what is
right in the eyes of God” (Romans 12:12). The text is easy to read and
even interpret. But to obey it today is difficult. Yet it is not
impossible. It is extremely difficult to think of this when faced with
the challenge of our hope for the future. Love language is difficult to
come by in times of crisis. But this is what Christian discipleship

52 Titus 1:1-3
53 Titus 1:2
54 Jeremiah 46:27

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demands. Love never fails; it does not give up on God; it perseveres.

For this to happen, Paul says that Christian “love must be sincere.
Hate what is evil; cling to what is good” (Romans 12:9).
God’s will in Christian suffering and pain cannot be determined
if love is not genuine. Christian suffering and pain are sometimes part
of God’s will for his children. However, determining when is
difficult. What helps us though is our attitude. St. Peter explains that
one’s attitude to suffering and pain matters. First is to realize the
significance of Jesus Christ going through suffering and pain. Peter
calls Christians to pay careful attention to what Jesus Christ has done:
“Since Christ suffered in his body, arm yourselves with the same
attitude.” 55 It is a Christian’s attitude to suffering and pain that will
help him to appreciate God’s sovereign will. The attitude should be
that of seeing suffering and pain as the reality of a broken world.
Nothing should surprise Christians. Peter tells Christians:
Do not be surprised at the painful trial you are suffering, as though something
strange were happening to you. But rejoice that you participate in the sufferings
of Christ, so that you may be overjoyed when his glory is revealed. If you are
insulted because of the name of Christ, you are blessed, for the Spirit of glory
and of God rests on you…. If you suffer as a Christian, do not be ashamed, but
praise God that you bear that name. 56
Second, if God were to open the eyes of Christians to grasp the
future benefit of their suffering and pain they would pray for the
privilege to taste suffering and pain. The mystery is that they accord
Christians the opportunity and the privilege of revealing Christ.
Grasping this mystery will save contemporary Christians from being
paralyzed by their fear.
It was because Paul understood the secret of Christian suffering
and pain that he prayed and sought the privilege of participating in
them. He prayed, “I want to know Christ and the power of his
resurrection and the fellowship of sharing in his sufferings, becoming
like him in his death, and so, somehow, to attain the resurrection from
the dead.” 57 Many Christians want to know Christ. They may even
resonate with Paul in this prayer. But they are not willing to suffer for

55 1 Peter 4:1 NIV.

56 1 Peter 4:12-16 NIV.
57 Philippians 3:10-11.

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the sake of Christ. How can Christians have the privilege of enjoying
the fellowship of sharing in his suffering if their attitude to suffering
and pain is completely negative? This attitude will not help them
appreciate the fact that God is capable of using even terrorism to
accomplish his eternal purposes. Jeremy Taylor rightly says,
“Whatsoever we beg of God, let us also work for it.” Therefore, if we
pray like Paul we should be willing to experience suffering and pain.
Suffering and pain are God’s will for his children. Peter concludes:
“So then, who suffer according to God’s will should commit
themselves to their faithful Creator and continue to do good.” 58 Our
attitude toward Christian enemies will determine whether or not we
will still see God as a faithful and good God. It will also determine
whether or not we will continue to do good instead of evil.
The kind of attitude that helped Christ to surrender under God’s
will in all of his suffering and pain is humility. Humility is essential
as Christians respond to suffering and pain. Hence Peter implores:
“All of you clothe yourselves with humility toward one another,
because God opposes the proud but gives grace to the humble.
Humble yourselves, therefore, under God’s mighty hand, that he may
lift you up in due times.” 59 One of the reasons why violence has
escalated in Nigeria is because of the absence of humility. Humility
alone will make Christians willing to surrender themselves under the
mighty hand of God instead of devising ways of self-defense that
might be contrary to God’s will. The persistent situation of violence
has disoriented Christians to the extent that they are paranoid and
fearful. Violence creates a sense of anxiety and captivity which
makes it seem as if God does not care or is not able to protect his
people any longer. Fear and anxiety hinder Christians today from
discerning the will of God in suffering and pain. For Peter, the
solution to anxiety is to cast it upon the Lord, who does care for
Christians, Muslims, Traditionalists, atheists and the whole created
universe. Peter writes, “Cast all your anxiety on him for he cares for
you.” 60 Paul calls this leaving “room for God’s wrath, for it is written:
‘It is mine to avenge; I will repay,’ says the Lord.” Christians need to

58 1 Peter 4:19.
59 1 Peter 5:5-6.
60 1 Peter 5:7.

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believe that although God seems silent, He is absolutely in control.

They need reverent submission to God’s perfect will, not only waiting
upon him but also willingly engaging society in hope for its
transformation. God will not act in Christian’s favour until they
reverence his word that says, “Bless and do not curse.”

References
Chia, Roland. Hope for the World: The Christian Vision. Downer Grove: Inter-
Varsity Press, 2006.
Collins J., John. Does the Bible Justify Violence? Minneapolis: Fortress Press, 2004.
Hays, Richard. The Moral Vision of the New Testament: A Contemporary
Introduction to New Testament Ethics. New York: HarperCollins, 1996.
Moltmann, Jürgen. The Coming of God: Christian Eschatology. Minneapolis:
Fortress Press, 1996.
______________. God in Creation: ‘A New Theology of Creation and the Spirit of
God. Minneapolis: Fortress Press, 1993.
Niebuhr, Reinhold. The Children of Light and the Children of Darkness: A
Vindication of Democracy and A Critique of its Traditional Defense. New York:
Charles Scribner’s Sons, 1960.
Pennenberg, Wolfhart, “Constructive and Critical Functions of Christian
Eschatology” The Ingersoll Lectures on Immortality, delivered at the Divinity
School, Harvard University, 13 October 1963, published in The Harvard
Theological Review Journal Divinity School, vol. 77, No.2 April 1984), 119-
139.
Soyinka, Wole. Climate of Fear. Ibadan: Bookcraft, 2004.
Wright, N. T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the
Mission of the Church. New York: HarperCollins Publishers, 1989,

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