Josh Colvin
THEO 202-B06
Professor Marshall Wicks
Eschatology: Is this the end?
7/7/16

Although there are several areas within theology that spark immense interest, eschatology seems to be the most intriguing. Concerning the majority of the Bible, things have already come to pass, history has already been written. However, with eschatology, this is not the case.
Because so much is known about the past and so little regarding the future, eschatology is nonetheless a mystery; When will the end begin? What is to be expected once it happens? Is this the end? Such questioning and wonder surround this ominous and looming subject that I undoubtedly and inevitably had to write about it. Throughout the entirety of eschatology’s longevity, philosophical presuppositions, historical indications, biblical evidence, and theological structure consistently unravel certain aspects of this topic, yielding distorted or modified views of this intense and difficult subject. Interestingly enough, because of its unidentified occurrence, suspicion and speculation arise concerning exactly how and when the demise of the entire planet will take place. As expected with any form of speculation or interpretation, eschatology obviously has some intense critique and competition. In other words, other sciences continuously challenge the integrity of theology, specifically philosophy, and propose substantial and significant arguments.
Ultimately, it seems as though only a few aspects truly cause friction between these two studies: history and time of the end. However, the reality of the matter is that no time frame can be given in order to predict such an end even with the addition of historical evidence, much as described in Mark 13:32. On the other hand, philosophical approaches in attempt to decipher said topic resume. G.W.F. Pannenberg, a renowned philosopher, presents a reasonable philosophical argument concerning the exact time of Christ’s return. Pannenberg asserts that, “time is continually disrupted and reconfigured by world-historical individuals, firstly Christ and subsequently Napoleon, and it is moving to a point of fulfillment which will be reached when philosophy attains its true end: Geist’s absolute self-consciousness expressed in philosophy.”
Although this statement holds some truth, especially concerning the event of Christ’s arrival, there are some pitfalls as well. Not entirely cohesive with the Scriptures, Pannenberg’s argument simply does not align with the unknown timeline represented within the Gospels. However,
Christ’s conception initiated a turning point concerning the countdown towards the Revelation
Era. In other words, Christ’s being conceived of the virgin Mary set forth the prophecies depicted within the entire Old Testament, fulfilling God’s promise of future events. However, as mentioned earlier, the time of arrival is unknown. Nicholas Adams expands on this by saying,
“the future is a gift from God, made known through Christ’s unique promise of the coming
Kingdom, whose fulfillment is reserved until the end, and which cannot fully be known until that end.” As another form of determination concerning the end of time, Martin Heidegger is often referred to when discussing such topics. In Heidegger’s dissection of what is to come, he ultimately surmises that the end requires death and death is the result and representation of the end, further thickening the argument of time against eschatological reasoning. By equating death, a future event, with human self-recognition and understanding, a present event, Heidegger determines the essence of “the end” can be pinpointed, thereby further discussing that the significance of death renders specific timelines guiding human understanding towards knowledge of the future. Unfortunately, this reasoning yet again does not substantiate itself based on true biblical knowledge and eschatological evidence. In many instances, knowledge is hidden from us because of sinful nature, therefore mankind is only to know things permitted by
God, obviously blurring certain aspects of life and the majority of mind-boggling elements within it. Seemingly, philosophy desires a definite answer to questions of “when?” However, biblically and eschatologically, the estimated arrival of the coming Savior cannot be determined nor can it be known; it is simply a waiting game. Biblically speaking, eschatology is understood to be a time of despair and agony throughout the initial duration of this period. But, what exactly takes place during this time of tribulation? Prophecies within Matthew 24 and 2 Timothy 3 depict gruesome and horrific events of destruction and war, uprising and famine, pain and death. However, eschatology can be described as triumphant prophecy as well. Willem Styfhals mentions that, “this end of history is not just a destruction of the present world, but, in the Christian tradition, it can also be the fulfillment of world history by divine providence.” The prediction of Christ’s coming has long been depicted throughout the Old Testament as the final covenant with the Father, creating a segway into the crucifixion, resurrection, and second coming. As foretold within several instances of the Old Testament, Christ’s return introduces the new age of the kingdom of God. In other words, the end times represent times of turmoil and tribulation, but also signify the fulfillment of God’s word by recreating a new earth and heaven initiated by Christ’s defeating of sin and death once and for all. In many cases, the end times are deemed times of redemption and restoration. As a form of prediction made by Christ Himself, He mentions that such events as this will be similar to “birth pains,” yet not to worry concerning these issues until the Son of Man has made the foretold return. Alongside this depiction, Christ also provides instruction in Matthew
28 regarding preparation for the withstanding of these troublesome times to come. From the
Bible, we receive many significant depictions preparing mankind for the inevitable end of all things known; warning of the end, visions of Christ’s return, and preparation in between Christ’s ascension and dissension. Although the time is not yet known, the Bible gives great insight as to what exactly is to be expected and teaches extensively about said subject. As expected, since its conception early on in the church’s history, eschatology has drastically altered because of various teachings throughout the course of history. Although strictly trying to abide by theological and biblical relevancy, political turmoil, heretical philosophy, and false religious teachers complicated remaining utterly faithful for the early eschatologists. During the ancient times of the church, Irenaeus of Lyons struck a chord on heresy by battling the Gnostic academics. These heretical groups believed that “secret knowledge” was the key to understanding the end times, while rejecting the material body;
Irenaeus contested. In retort to the Gnostic scholars, Irenaeus asserted his view of millennialism, thereby instilling thoughts of Christ reigning over all creation, materialistic and spiritual, after the return. In this, Irenaeus also believed in the restoration of the old earth and heaven, instead of replacement. Overall, Irenaeus asserted the rejuvenation of Israel, not destruction of old earth and replacement with new. Justin Martyr, another theologian and eschatologist, presented his argument that every prophecy found within the Old Testament was fulfilled through Christ. Martyr was the initial proprietor concerning the two-stage process of the end times, set forth by Christ’s return and fulfillment. Like Irenaeus, Martyr also believed in the thousand-year reign of Christ. Although significantly opposed to Justin Martyr and Irenaeus,
Origen proposed a viewpoint solely devoted to heavenly proportion, withholding focus on earthly aspects. Origen did not necessarily believe in the redemption of the physical earth, but rather asserted the resurrection of a celestial and heavenly being restoring the foundations of heaven. His notion was not well-received. Augustine of Hippo, one of the most prolific eschatologists in church history, defined his view of eschatology as Christ’s kingdom being in a present state, on earth and in heaven, during the thousand-year reign and imagined such events with current political, social, and historical events. Shifting focus to later events of eschatology, the medieval period provided the idea of purgatory, the in-between stage of earth and heaven, and the continuous concept of a renovated heaven, not earth. Peter Lombard and Thomas
Aquinas, renowned theologians of this time, asserted that blessedness derived from heaven defines the results after death, hence the definition of purgatory is initiated and further gives depth towards the idea of varying levels of the afterlife. In other words, this view of eschatology consumed the majority of theology during this time period. Seeing flaws within this concept, the Reformists established their views of eschatology by asserting the belief in physical ascension of the bodies, redeemed earth, and identification of Israel as the church. In addition to this, the concept of hell being an everlasting form of punishment still remained through the
Reformist views. Expanding on this, the Post-Reformation yielded similar, yet still varying opinions on this matter. The Post-Reformists understood and acknowledged the concepts of the intermediate state of souls, resurrection of the dead, purgatory’s insignificance, and heaven’s eternal blessings with hell’s everlasting torture. However, moving on into the realm of modern eschatology, the concept of the end times, revolving around Christ’s return being at any time, stemmed from the 1940’s while Hitler assumed power and threatened the existence of humanity.
Theologians such as Karl Barth, Jurgen Moltmann, and John Nelson Darby asserted that the underlying issue of preparation concerning Christ’s return was soon and inevitable, deeming
Hitler’s rise to power as a warning. After the war and with Israel gaining liberty as a state, many believed this to be stage one of the end times, setting forth the initial stages. Overall, the secular version eschatology during this time was that the end times are a current entity, not something of the future. Although having substantially changed throughout time, eschatology consistently presents insight into the concept of the tribulation and Christ’s return.

Bibliography
Adams, Nicholas. 2000. Eschatology sacred and profane: the effects of philosophy on theology in Pannenberg, Rahner and Moltmann. International Journal Of Systematic Theology 2, no. 3: 283-306. ATLA Religion Database with ATLASerials, EBSCOhost (Accessed July 3, 2016).
Akin, Daniel L. A Theology for the Church. Nashville, TN: B&H Publishing Group, 2014. Ps. 671-722. Print.
Case-Winters, Anna. 2016. The End? Christian Eschatology and the End of the World. Interpretation: A Journal Of Bible & Theology 70, no. 1: 61-74. Academic Search Complete, EBSCOhost (Accessed July 3, 2016).
New International Version Bible.
Styfhals, Willem. 2015. Evil in History: Karl Löwith and Jacob Taubes on Modern Eschatology. Journal Of The History Of Ideas 76, no. 2: 191-213. Academic Search Complete, EBSCOhost (accessed July 7, 2016).

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[ 1 ]. “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father.”
[ 2 ]. Nicholas Adams. Eschatology Sacred and Profane. Page 288.
[ 3 ]. Luke 1:46-55, Genesis 3:15, Joel 2:28-32.
[ 4 ]. Nicholas Adams. Eschatology Sacred and Profane. Page 289.
[ 5 ]. Nicholas Adams. Eschatology Sacred and Profane. Page 293.
[ 6 ]. Deuteronomy 29:29, Isaiah 59:2.
[ 7 ]. Willem Styfhal. Evil in History. Page 194.
[ 8 ]. Gen. 3:15, Isa. 7:14, Isa. 53:3-6.
[ 9 ]. Matthew 24:24-50.
[ 10 ]. Daniel L. Akin. A Theology for the Church. Page 682.
[ 11 ]. Daniel L. Akin. A Theology for the Church. Page 684.
[ 12 ]. Daniel L. Akin. A Theology for the Church. Page 684.
[ 13 ]. Daniel L. Akin. A Theology for the Church. Page 686.
[ 14 ]. Daniel L. Akin. A Theology for the Church. Page 686.
[ 15 ]. Daniel L. Akin. A Theology for the Church. Page 688.
[ 16 ]. Daniel L. Akin. A Theology for the Church. Page 692.