How the Promise of New Heaven and Earth Enables

the Effective Witness of the Church

By

David Dawson

Fuller Theological Seminary

Master of Arts in Global Leadership

HT504: Modern Theology in a Global Context

Dr. Veli-Matti Kärkkäinen

Summer 2015

TABLE OF CONTENTS

Introduction.......................................................................................................................3

200 YEARS OF SCIENCE/ESCHATOLOGY DIALOGUE................................................5

The Optimism of 19th Century Scientific Materialism.......................................................5

Finite Cosmos Inspires new Dialogue Between Eschatology and Science......................6

Eschatological Responses to Evolution and Home-Grown Catastrophes........................7

THE CHURCH PARTICIPATES IN HOLISTIC SALVATION BY

ANTICIPATION..............9

The Church’s Call to Witness Proleptically to the Future..................................................9

We Hope for a Salvation, not Only of Our Whole Being, but the of the Cosmos............10

CONCLUSION: THE LIMITS OF OUR HOPE THIS SIDE OF

ETERNITY.....................13

References Cited............................................................................................................15

2

INTRODUCTION

The theme of this paper is the meaning of the promise in Revelation 21 of new

heaven and earth for contemporary theology. One of the current challenges to escha-

tology is the tendency in Christian tradition to focus on an otherworldly heaven as the

Kingdom of God's final destination, i.e., transcendental eschatology (Platinga et al.

2010, Loc. 9535). Thankfully, in the 19th century a historical eschatology emerged

which saw the Kingdom as already established but still not completed (Ibid., Loc.,

9547). The main challenge of contemporary theologians is to expound the revolutionary

and transformative nature of the Kingdom in present life (Ibid., Loc., 9558). The great-

est barrier is the dispensationalism which also emerged in the 19th century (Ibid., Loc.,

9625) and dominates evangelical media until present (Ibid., Loc., 9637). Eschatology

has become the study of the end of history instead of the future of history (Kärkkäinnen

2015, p. 51). The Church has become more interested in knowing when apocalyptic

events will occur and who will be the main players than in the purpose these events will

set in motion (Platinga et al. 2010, Loc. 9649). Theologians must reverse the under-

standing that the future-directedness of eschatology neglects the present and leads to

escapism (Schwarz 2004, Loc., 1533).

In this paper I explore key developments in eschatology during the 19th and 20th

centuries regarding the continuity between human history and eternity. In the New Tes-

tament epistles we see the assurance of the first generation of Christians that they were

already living in the Messianic age (Kelly, J.N.D. 1958, p. 4). This meant that the prom-

ise of new heaven and earth was near at hand. But when the fulfillment of the promise

3

tarried, expectations and perspectives changed. By the Church's second generation,

the concept of the Kingdom had already become what Evangelicals consider it today: a

prize located mostly in the future (Ibid.). The eternal destiny of the saints - “heaven” -

came to be seen as something that had no connection to the earthly life of the church

and individual believers.

The thesis of this paper states that the promise of a new heaven and earth re-

veals a holistic salvation the church can effectively witness to because it is rooted in hu-

man experience. There are aspects of our human lives that last into the eschaton and

others whose only value lie in the current church age. Relationships, artistic pleasures,

the love of truth and the joy of serving others are virtuous occupations and states of be-

ing which have the potential to continue into eternity. The basis for this hope is the fact

that the eternal destination the Creator has prepared for us is a redeemed and renewed

version of this world. At a very intimate, practical level, this perspective can order the

daily lives of believers. This perspective allows us to genuinely long for the new heaven

and earth, a longing which produces a more adequate witness to the Kingdom than the

etherial concepts of the past.

It is more adequate to say that eschatology points to the transformation of the

material world than to its destruction. Human history culminates in the consummation of

creation not its obliteration. Until then, the Kingdom comes as its ultimate fulfillment is

anticipated by the Church. Scripture makes it clear that the renewal of the cosmos is a

sovereign work of God. Human partnership in the redemption of the universe is the

faithful stewardship of the mandate given in Genesis 1. But our hope for the future will

always be overwhelmingly based on faith in the intervention of the transcendent God.

4

Most intriguing questions arise here. Can the church slow or revert the decay of

terrestrial death until the parousia? Will God use this world as a scaffolding for the new

world? This paper will entertain some conjectures regarding the degree and exact na-

ture of the continuation between our planet and the new earth. But of paramount impor-

tance will be arguing that a biblical doctrine of continuity exists and how it should shape

Christian attitudes and actions.

200 YEARS OF SCIENCE/ESCHATOLOGY DIALOGUE

The Optimism of 19th Century Scientific Materialism

Let us begin with a brief overview of some important secular varieties of hope for

earth and the cosmos. In the 19th century scientific materialism stated that the im-

mutable laws of nature to not permit divine intrusion (Schwarz 2000, Loc. 1998). Thus

the source of the Christian hope of resurrection was reduced to humankind’s desire for

proof of a better life after death (Ibid., Loc. 2015). The Christian concept of the resur-

rected person in a heaven conceived as a place which denies all things fleshly, bodily,

sensual and human was severely critiqued (Ibid., Loc. 2024). In contrast to the sub-

stantialist body-soul dichotomy (Kärkkäinnen 2015, p. 101), scientific materialists such

as Feuerbach argued that a human existence apart from the material base is inconceiv-

able (Schwarz 2000, Loc. 2024). Christianity was faulted with trying to fulfill the un-

meetable desires of humanity by setting the goal in the hereafter (Ibid., Loc. 2040).

Ironically it was the Judeo-Christian worldview which served as the basis for 19th cen-

tury materialism and faith in mankind’s progress in the first place (Ibid., Loc. 181). The

biblical worldview describes a beginning (creation), a trajectory (God’s current actions)

5

and an objective (redemption in Christ) (Ibid., Loc. 244). The Judeo-Christian tradition

understood that this goal could only be met with God’s grace (Ibid., Loc. 253). What left

Christianity vulnerable to Feuerbach’s critique was its predominantly other-worldly wit-

ness at the time faith in modern progress reached its height.

Finite Cosmos Inspires new Dialogue Between Eschatology and Science

However, the discovery of the law of entropy refuted 19th century materialists

faith that our world would keep running perpetually under its own steam (Ibid., Loc.

2048). However fruitful our world seems to us today, if left to the laws natural science

alone it will end in futility (Polkinghorne 2002, p. 9). Pierre Teilhard de Chardin argued

that entropy could be applied to inanimate nature but not to life itself, which constantly

progresses to increasing diversity and intricacy (Ibid., Loc. 2057). But it must be recog-

nized that without the inanimate world life cannot be sustained (Ibid.). American theo-

retical physicist Steven Weinberg stated that the more he knew about the cosmos, the

more it seemed aimless (Polkinghorne 2002, p. 9). Theology concerns itself with ques-

tions of ultimate significance, therefore the decay of the cosmos is a challenge to which

theology must respond (Ibid.). The collapse of the cosmos must not be ignored only be-

cause it is predicted to happen many billions of years in the future (Ibid., p. 11).

If Christian eschatological hope points to a transformation of this material world,

some interesting theories arise from the natural sciences regarding how God and the

Church may bring this about (Polkinghorne 2002, p. 12-13). Karl Peters tried to adjust

his vision of the eschatological hope of new heaven and earth to the possibilities left by

science (Schwarz 2000, Loc. 2079). How does the classic Christian hope fit within a

6

world that is billions of years old and has a diameter of billions of light years (Ibid., Loc.

2057)? Peters proposed that the universe possesses enough energy to create several

worlds with the potential of overcoming evil within themselves (Ibid., Loc. 2072). How-

ever, Peters’ localized eschatologies do not fulfill the Scripture’s vision of universal re-

demption. Besides, Peters’ proposal appears more dependent on mankind than on di-

vine intervention (Ibid.).

Frank Tipler deals with the New Testament hope of New Heaven and New Earth

and the law of entropy in still another way. He states that eventually life will have no

other option than to move beyond our carbon-based world in order to continue its exis-

tence (Ibid., Loc. 2097). He proposes that the only solution is for humankind to repro-

duce itself through mechanisms of artificial intelligence (Ibid.). However, the weakness

of Tipler’s thesis is his reduction of human beings to information-processing entities

(Ibid., 2119).

Eschatological Responses to Evolution and Home-Grown Catastrophes

In addition to the discovery of the law of entropy, from the time Charles Darwin’s

theory of evolution was proposed it cast a long shadow over the task of eschatology. It

should be noted that since the basis of Darwin’s theory is a focus on the past, it should

not contribute to eschatology (Ibid., Loc. 2129). However, Darwin himself was hopeful

that nature could progress and reach perfection along evolutionary lines (Ibid.). The

question has been posed whether the present state of evolution could be surpassed

(Ibid., Loc. 2137), yet scientific discoveries regarding the decay of our solar system con-

tradict any such hope (Ibid., Loc. 2145). Teilhard responded that in Christ's coming a

7

process of convergence between the divine and material began in which the cosmos

will ultimately be redeemed in Christ (Ibid., Loc. 2169-2177). At the incarnation a pro-

gression of human evolution began which will reach consummation at the parousia

(Ibid. 2188). Thus the time of Christ’s return and the completion of His work is not

solely based on His arbitrary choice. The timing of the parousia is connected with hu-

man evolutionary improvement (Ibid.).

The eschatological hope presented by Peters and Tipler not only involves human

participation but finds its primary hope there. At the same time, the hope Peters and

Tipler project is not specific to the planet earth. In comparison, Teilhard’s vision points

to a new creation directly connected physically to earth and chronologically to human

history (Ibid., Loc. 2223). In Scripture, the level of continuity between planet earth and

the new creation is hinted at but left mostly ambiguous. However, the eschatological

hope the Bible promises is a work of God in which humankind participates as an infin-

itely inferior partner. We can use natural science to theorize regarding how God will re-

deem the material world and how mankind may participate. But the theocentric nature

of this redemptive work relegates natural science to the task of describing our uni-

verse’s decay (Polkinghorne 2002, p. 25). The historical Christian faith maintains that it

is beyond the reach of science to find a solution (Ibid.).

The fact that the final result of this decay lies at an incomprehensible distance in

the future provides some comfort to the human mind. However, our existence is threat-

ened by home-grown catastrophes as well. Viral mutations, nuclear war, global pollu-

tion and population growth demonstrate that life itself is not inherently stable (Ibid., p. 7).

At the beginning of the third millennium, scientists constantly warn that humankind’s ex-

8

ploitation of the physical environment has placed its survival in jeopardy (Schwarz 2000,

Loc. 2237). Here the church reencounters is mandate. The non-anthropocentric nature

of Christianity encourages the Church to reintegrate nature and progress (Ibid., Loc.

2350-2358). Precisely because men and women are not just part of nature, they can

administer it on the Creator's behalf (Ibid., Loc. 2365).

THE CHURCH PARTICIPATES IN HOLISTIC SALVATION BY ANTICI-

PATION

The Church’s Call to Witness Proleptically to the Future

With the dialogue between science and eschatology in mind, we turn our atten-

tion towards the church’s role as a symbol of the future. Located between memory and

hope, the church witnesses proleptically to the future fullness of God’s Kingdom (Ibid.,

Loc. 4220). Christians engage the present by following Jesus and participate in the fu-

ture by looking for His return (Schwarz, Loc. 4354). Jesus taught His followers that the

Kingdom which we await is demonstrated in its anticipation (Lk. 11:2; Mat. 12:28) (Ibid.,

Loc. 4360). Indeed, our actions and attitudes during earthly existence determine the fi-

nal judgement, at the very least in regard to our individual destinies (Ibid., Loc. 4369).

This does not mean that Christianity is a works-righteousness faith and that the new

world is where believers receive the rewards they’ve earned. The faithful can only re-

spond to Christ’s initiative - His life, death and resurrection - in which we have motiva-

tion in the present and reward in the future. It is our anticipation of the future fullness of

the Kingdom that stimulates our creativity. But no matter how deeply this hope is felt

9

and expressed by the Church, we remember that it is at best a prior representation and

not the ultimate end (Ibid.).

We Hope for a Salvation, not Only of Our Whole Being, but the of the Cosmos

But as we have focused in this paper, God’s work of salvation does not address

only individual human lives or a people of God. There is biblical basis for challenging

the conventional Christian perspective of a consummation of creation which is entirely

destructive (Ibid., Loc. 4450). Revelation 21 describes all things being taken into the

originating and transforming resurrection of Christ (Ibid.). It is not an ambiguous or im-

possible hope that Paul refers to when he states that the creation awaits the freedom

from decay brought about by humanity’s redemption (Rm. 8:11, 19-23). In the death

and resurrection of Christ humanity finds reason to hope a transformed material world

(Ibid.). The promised new creation is quite literally the fulfillment of Christ’s words “Thy

kingdom come, thy will be done, on earth as it is in heaven” (Platinga et al. 2010, Loc.

9890). Salvation in Christ is not only related to our whole being (physical, intellectual,

emotional, etc), but to the whole cosmos (Schwarz 2000, Loc. 4450.). Our world is con-

summated in that it is brought to perfection, including the restrictions of time, space and

matter (Ibid.). This is seen in the foretaste of the new world given to us in the biblical

record of the resurrected Christ (Ibid., Loc. 4458). Since, “All things have been created

through him and for him” (Col. 1:16), it is through the lens of Christ that we must con-

sider what the new world will be (Ibid.).

The inbreaking of the Kingdom of God does not bring about the annihilation of

the world but its transformation (Rev. 11:15) (Bloesch, Donald G. 2004, Loc. 801). This

10

transformation does not entail a restoration of creation’s beginning but a conversion of

one order of being to another (Ibid., Loc. 811). What is shaken will be removed so that

what cannot be shaken may remain (Heb. 12.26-27). Out of the chaos and ruins of the

old order a new order will arise. The salvation which has been a present reality since

Pentecost will be made known to the whole creation through a last flood of the Holy

Spirit upon all flesh (Joel 2:28; Acts 2:17) (Ibid., Loc. 827).

The final state of redemption is described in the Apostle’s Creed as “life everlast-

ing” and “life in the age to come” in the Nicene Creed (Platinga et al. 2010, Loc. 9848).

In Church tradition, a renewed creation has not been the most prominent perspective of

redemption’s final stage (Ibid., Loc. 9848). Historically, the prevailing image of salvation

has been the ascent of the disembodied soul to the transcendent dwelling of God (Ibid.,

Loc. 9861). However, Genesis 1.1 describes creation as “the heavens and the earth”

referring to the whole of the cosmos according to its limits (earth’s depths and heaven’s

heights) (Ibid.). The Bible refers to three basic domains as the heavens: (1) the atmos-

phere, (2) the planets and stars and (3) God’s dwelling (II Cor. 12:2). Most Christians

generally refer to this “third heaven” when speaking salvation’s ultimate locale (Ibid.).

However, the New Testament presents this conception of heaven as a transitional state,

the final state being the new heaven and earth (Ibid.).

We must acknowledge that there are only four references to a new heaven and

earth in the Bible. Two are found in the last chapters of Isaiah which prophecy regard-

ing the kingdom of peace where lamb and wolf feed together (Ibid., Loc. 9873). Premil-

lennialists generally interpret these passages as referring to the millennium (Rev. 20.1-

6) because death is mentioned (Ibid., Loc. 9878). However, the New Testament refer-

11

ences can infer a gradual consummation. The context of 2 Peter 3:13 is the judgement

of the present heavens and earth. The word “destroyed” (v.10) is better translated “re-

vealed” in the sense of judgement. 2 Peter 3:13 also states, “we are looking forward to

a new heaven and a new earth, where righteousness dwells”. The final reference is in

Revelation 21:1 which comes after the text referring to the millennium. Here John wit-

nesses a new heaven and earth represented symbolically by the New Jerusalem. The

city of God comes down from heaven to earth where God settles among earthly crea-

tures. At this stage death has been abolished and a new order is manifest (Rev. 21:1-4)

(Ibid.).

How significant that the Bible ends with this description of enduring new heaven

and earth (Ibid., Loc. 9890). Here the heaven of God’s dwelling descends creating a

new heaven and earth (Ibid.). The Bible declares creation to be inherently good, which

warrants the idea that the final fulfillment of redemption is the renewal of creation (Ibid.,

Loc. 9892). If bodily resurrection is the central eschatological hope, this implies an em-

bodied existence (Ibid., Loc. 9903). Therefore the resurrection corresponds to the re-

demption of the cosmos as well as individual lives. In contrast to the Greek idea of the

immortality of the soul, death and decay are overcome by the perpetual infusing of

God’s Spirit (I Cor. 15.28). This vision presents a stark contrast to the immaterial

heaven which paints a picture of disconnection and divergence from present terrestrial

life. A hope in an immaterial heaven leads to a gnostic disdain for the physical world

and a focus on private spirituality. Evangelism is reduced to a pursuit to rescue people

from a world destined to perish (Ibid.).

12

Significantly, the greek word used in “new heaven and earth” refers to newness

of nature or kind as opposed to new in origin (Ibid., Loc. 9915). Just as Christ’s resur-

rected existence is both similar and dissimilar to earthly life, the new heaven and earth

are not thoroughly new, but nonetheless radically so in nature and quality. This implies

an understanding of salvation which takes place within history and encompasses all.

Therefore no part of life lies outside the realm of the gospel’s transformative purpose.

The knowledge that the fullness of the Kingdom is coming gives worth and meaning to

the actions and attitudes of God’s people which witness to this hope (Ibid.).

CONCLUSION: THE LIMITS OF OUR HOPE THIS SIDE OF ETERNITY

Christ’s Kingdom has already been inaugurated at present, and the millennium is

when it will extend through the whole world (Bloesch, Donald G. 2004, Loc. 551). But

the spreading of the gospel to the entire world does not yet signify a Christianized world

(Ibid., 555). Evil will be restricted in the millennium, but not eradicated (Ibid.). It is only

with the coming of the new earth at the end of history that the prophecies at the end of

Isaiah will be fulfilled.

In the end, our goal is not a golden age on earth, we anticipate an eternal reality -

the new heaven and earth (Ibid., Loc. 1219). Only this can fulfill the physical promises

of land and blessing given to Israel and the fulness of life declared in the New Testa-

ment. Only within the redeemed creation will we enjoy full communion with each other,

with the natural environment and with the Creator (Ibid.). According to Barth, the eter-

nal heaven, the final destiny, is the abode of God Himself. This is God’s spatiality -

eternity - identical with His being. The new heaven and earth have been called the

13

kingdom of God, Mount Zion, the new Jerusalem, the holy city and the state of glory. All

will be taken up into God’s eternity, the realm of uncreated light. Scripture presents us

with a hope in an earthly heaven and a heavenly earth (Ibid., Loc. 1522-1523). By na-

ture this vision is enigmatic and paradoxical. What is crucial is that the church under-

stands the continuity between human experience now and the prize that awaits us.

God’s eternity will be a magnification of every joy and virtue - material as well as spiri-

tual. Armed with this vision the church can effectively fulfill its witness in the here and

now.

14

REFERENCES CITED

Bloesch, Donald G. 2004. The Last Things: Resurrection, Judgement, Glory. Downers

Grove: InterVarsity Press. Kindle Edition

Kärkkäinen, Dr. Veli-Matti 2015. HT504 Lecture Notes.pdf. Fuller Theological Seminary.

HT504: Modern Theology in a Global Context, Summer 2015.

Kelly, J.N.D. 1958. Early Christian Doctrines. London: Bloomsbury Academic

Platinga et al. 2010, An Introduction to Christian Theology. Cambridge: Cambridge

University Press. Kindle Edition

Polkinghorne, J.C. 2002. The God of Hope and the End of the World. New Haven: Yale

University Press

Schwarz, Hanz 2000. Eschatology. Grand Rapids: Eerdmans Publishing Co. Kindle

Edition

15

16