Notes about living as a Christian A publication of the International Leadership Institute
April 2008
Volume 3, Number Four continuous conversion
C HRISTIAN E SCHATOLOGY E XAMINED by Sara Tusek
“STUDY OF THE LAST” a more pure state that supposedly existed in
Christian eschatology is not as abstract a topic the past. “Celibacy and the monastic life rep-
as it may sound. “Eschatology” means “study of resent historically popular forms of turning
the last” and is associated with such fundamen- away, but others are possible as well, with
tal questions as “Will the world continue indefi- workaholism and exercise addiction among the
nitely?” and “How should we live our lives if the current manifestations of ascetic eschatologi-
world that is coming to an end?” cal practice, ” says Udis-Kessler.
One could add to the list of ascetics those who
Since the days of the earliest Christians (many voluntarily practice severe dietary restrictions,
of whom believed Jesus would return to Earth in insist on home (non-public) schooling, refrain
their lifetimes), the notion of history as having a from watching TV or movies, or have exces-
definite end-point has raised various theories as sively reactionary political beliefs. What these
Dr. John Dominic Crossan is the author
to how and when God will bring this world to a people have in common is a negative view-
of The Historical Jesus, Jesus: A Revolu-
conclusion. Clearly our beliefs about how the tionary Biography, The Birth of Christi- point that finds fault with the world as it is, but
anity, and Who Killed Jesus? Dr. Cros-
world will end, and how Christians will partici- doesn’t engage its problems, preferring to
san was born in Ireland, and received a
pate in this end, are crucial to our daily choices Doctorate of Divinity from Maynooth withdraw.
in living as a Christian. College in Ireland ; he did post-doctoral
research at the Pontifical Biblical Insti- Regardless of their particular values and
tute in Rome and at the École Biblique
creeds, Utopian communities are often pur-
in Jerusalem . Dr. Crossan joined
THREE ESCHATOLOGIES DePaul University in Chicago in 1969 posely designed to allow their members to live
and remained there until 1995.; he is out an ascetic eschatology. What they share is
In his book The Birth of Christianity (New York: now Professor Emeritus in its Depart-
ment of Religious Studies.
a strictly principled rejection of “normal” life
HarperCollins, 1998), Dr. John Dominic Crossan
(as defined by the dominant culture around
(see box) distinguishes between three kinds of eschatology:
them) and a vigorous belief that they alone are living rightly—
ascetic, apocalyptic, and ethical. Sociologist Dr. Amanda Udis-
everyone else has it wrong. Historically, the Puritan settle-
Kessler (in a review of The Birth of Christianity), outlines these
ments of New England fell into this category, as did Mennon-
three eschatologies. (information from www.whosoever.org)
ite, Amish and Mormon communities in their purest forms.
1) Ascetic eschatology
“Such practices are problematic because they represent, in
“An ascetic eschatology involves looking back to the Golden effect, a relinquishing of any participation in actual struggles
Era, the Garden of Eden, the Primal State where all was per- for justice, and because of their implicit rejection of people as
fect before the ‘fall’ took place,” says Udis-Kessler. well as troubling practices, ” according to Udis-Kessler. She
adds, “While I know some joyful ascetics, it is hard to believe
People following this eschatological worldview are apt to with- that asceticism is not, at least some of the time, a form of
draw from their surrounding culture, in an attempt to return to sour grapes.” (to p.2)
April 2008
Three Eschatologies from p. 1 continuous conversion Volume 3, Number Four
2) Apocalyptic eschatology eschatologists, who think the world is just about to end and
“Apocalyptic eschatology, in contrast, looks ahead to the ‘end- therefore not worth bothering about , ethical eschatologists
times’ (usually right around the corner) when God will restore believe that they can change the world for the better.
justice and punish the wicked and unrighteous,” says Dr. Udis- “The idea that human beings could actually create such a just,
Kessler. “It is also a kind of giving up on human improvement, peaceful world is almost unbelievable. We've never been able
based as it is on waiting for God to break in and make every-
to do so in the past. However, Gandhi and Martin Luther King,
thing right again.”
Jr., were among the ethical eschatologists that were able to
In regard to apocalyptic eschatology, Dr. Crossan says, “"There accomplish at least some facet of their goals,” says Dr. Udis-
is too often a transition from justice to revenge, a divine Kessler. “In both cases, success (such as it was) came be-
vengeance that results in human slaughter”: If God is ready to cause of the sheer number of people willing to put their bodies
restore justice, why not give Him a little help? Mobs and vigi- on the line for their cause.”
lantes often takes this position, reasoning that they are doing
Dr. Udis-Kessler goes on to say, “A tremendous number of
God’s work and anyone who tries to stop them is really stop-
people would need to gather together in order to create a sig-
ping God.
nificant enough tidal wave to wash away the rock of hardened
Dr. Crossan goes on to state, “When those two aspects are hearts, stony political/economic/social systems, and rigid
combined, apocalyptic eschatology almost inevitably pre- prejudices.”
sumes a violent God who establishes the justice of nonvio-
“But each person that joins in advances the possibilities a
lence through the injustice of violence ... Apocalypticism is
little bit further,” according to Dr. Udis-Kessler. “Moreover, by
perceived as a divine ethnic cleansing whose genocidal heart
letting lives lived nonviolently become a protest, ethical escha-
presumes a violent God of revenge rather than a nonviolent
tologists begin to live in the world they wish to bring into being.
God of justice."
It is in this sense that such an approach is eschatological.”
This idea of wiping out wicked nations is the mainspring of
The idea of ethical eschatology is that the world will end, but
every ethnic war, as inevitably each side sees itself as God’s
in the meantime, we humans can be powerful forces for good.
favorite. Abraham Lincoln, in “Meditations on the Divine Will,” Rather than withdrawing from the world, or living with one eye
says, “The will of God prevails — In great contests each party
on the eminent return of Christ and expecting that God will
claims to act in accordance with the will of God. Both may be,
make everything right, ethical eschatologists put tremendous
and one must be wrong. God cannot be for, and against the
effort into identifying injustice and trying with all their energy
same thing at the same time.”
to end injustice.
Dr. Crossan contrasts John the Baptist, who was an ascetic
3) Ethical eschatology
eschatologist, with Jesus, who practiced ethical eschatology.
Jesus, according to Dr. Crossan, practiced a third type of es-
John’s baptism was for repentance, but the baptism we re-
chatology, one that may be termed “ethical.” Ethical eschatol-
ceive through the death and resurrection of Jesus is for enter-
ogy brings hope into the dilemma of how to live in a dying,
ing God’s kingdom on Earth. We must, then, tirelessly do our
sinful world. Unlike ascetic eschatologists, who withdraw from
utmost to bring Jesus’ principles of love, mercy, compassion,
the world and scorn those who don’t join them, or apocalyptic
hope and new life into every part of the present sinful world.
continuous conversion
Sara Tusek, Editor
International Leadership Institute, www.ili.cc; 830-13 A1A North, #317, Ponte Vedra Beach FL 32082
