Faith Theological Seminary
Manakala, Kerala.
Affiliated to Senate of Serampore (University)
A Seminar Paper on:
Doctrine of Eschatology
For the requirement of the
Subject:
Introduction To Christian Doctrines
Submitted by:
Jeff Joverse
B. D. Ⅰ
Submitted to:
Ms. Joycy Tunyi
Submission Date:
15/12/23
1. Introduction
The term “eschatology” refers to the study of the final things. The word eschatos is used in the
Greek New Testament to refer to the last days (Acts 2:17, II Timothy 3:1, Hebrews 1:2, James 5:3,
I Peter 1:20, II Peter 3:3), the last hour (John 2:18), the last time (I Peter 1:15), and the last day
(John 6:39, 40, 44, 54; 11:24; 12:48), but it is also used to refer to Jesus our Lord. He is referred
to as the final Adam in I Corinthians 15:45, and the first and last in Revelation 1:17 and 2:8. “I am
coming soon; my reward is with me, to repay according to everyone's work,” Jesus declares in
22:12-13. I am the Alpha and Omega, the first and the last [eschatos], the beginning and the end.”
Eschatology that is faithful to the New Testament is always centered first and foremost on the
person and work of Jesus Christ who is the eschatos.1 The exploration of eschatology involves a
comprehensive examination of sacred scriptures, historical theological reflections, and diverse
interpretations within religious traditions. It addresses fundamental questions about the nature of
time, the purpose of human life, and the ultimate resolution of the cosmic narrative.
This doctrine is not merely a speculative endeavor; it holds significant implications for the lived
experience of believers. Eschatology shapes how individuals perceive their role in the unfolding
drama of creation, fostering a sense of hope, ethical responsibility, and anticipation of divine
fulfillment. Whether through apocalyptic imagery, prophetic teachings, or reflections on the nature
of resurrection and judgment, eschatology provides a lens through which believers interpret the
complexities of the world and find meaning in the grand narrative of divine redemption.
2.The Nature, Ground and Content of Christian Hope
An increasing feeling of crisis in Western culture over the last decade has heightened the desire
for optimism. As polarization in society and politics grows, many people who follow current events
struggle to find reasons to be hopeful. However, the search for hope must struggle with the fact
that it is not a commodity with standard supply and demand relationships. Pharmaceutical
corporations cannot sell us hope, nor can an online merchant package it for delivery. It perplexes
our everyday consumer and technological ways of obtaining what we desire, making it both vital
and illusive. There is undoubtedly a history to the idea of hope, but it has also altered the definition
Dr. Gilbert W. Stafford, “Eschatology”, The Doctrinal Conference North American Convention of the Church of
God Anderson, Indiana (June 30, 2004), 1.
1
of history itself. The early Christians held that Jesus Christ’s life, death, and resurrection had
defeated the powers of sin and death. God “will wipe away every tear from their eyes, and death
shall be no more, neither shall there be mourning nor crying nor pain any more, for the former
things have passed away,” is the future that hope anticipates (Rev 21:4). However, Christianity
takes a provisional view of history because the kingdom of God will not completely dawn before
the second coming of Christ, who will “make all things new” (Rev 21:5). We are in between what
the New Testament refers to as the “ages,” or aiones; yet, the old aion of sin and death is giving
way to the new aion, in which the kingdom will fully appear. According to Galatians 6:15, the
risen Christ is the first fruits of a “new creation” in which evil and suffering are powerless.2 So
rather than thinking of it as a past event, from the Christian perspective it would be more
satisfactory to see the Resurrection as “ahead of the times,” so to speak, and incomparably newer
than the old aion whose bad news still litters the headlines. For Christians, the Resurrection
therefore remains not just good, but ‘good news’.3
Hope is the virtue which answers to St. Augustine’s famous phrase, “You have made us for
yourselves, and our hearts are restless until they rest in you”.4 In the contradiction between the
word of promise and the experimental reality of suffering and death, faith takes it’s stand on hope
and ‘hastens beyond this world”, said Calvin. Christ who was raised from suffering, from a godforsaken death and from the grave that it gains an open prospect in which there is nothing more to
oppress us, a view of the realm of freedom and of joy. Where the bounds that mark the end of all
human hopes are broken through in the raising of the crucified one, there faith can and must expand
into hope. There it becomes ‘parousia’ and ‘makrothumia’.
3. Apocalypse
The move from the use of words and sentences in a conversation to an apocalypse complicates an
analysis of the social dimensions of language, for an apocalypse is amore complex literary unit. A
simple sentence transmits meaning by combining sounds, morphemes (the smallest units of
meaning in a language), and words; an apocalypse transmits meaning by combining sentences,
scenes, and visions. As a result, sentences and assertions within a genre must be considered not so
Marrow, Stanley B. “Κosmos In John”. The Catholic Biblical Quarterly 64, No. 1 (2002): 90–102.
Peter Brown, The Cult of the Saints: Its Rise and Function in Latin Christianity, (Chicago: University of Chicago
Press, 2014), 24.
4
Aurelius Augustinus et al., De Civitate Dei (Aris & Phillips, 2005), 400.
2
3
much for what they say, their force or point, and their effects as for how they establish these
dimensions on the level of genre.5
In the definition of Semeia 14 (Collins 1979), an apocalypse is defined not simply as "revelatory
literature" but more specifically as a revelation "disclosing a transcendent reality which is both
temporal, insofar as it envisages eschatological salvation, and spatial insofar as it involves another,
supernatural world." The inclusion of that specific content is essential to the definition of the genre,
but it needs to be understood that an apocalypse does not reveal another world, it reveals hidden
dimensions of the world in which humans live and die; that is, an apocalypse is not world-negating
but, rather, world-expanding: it extends or expands the universe to include transcendent realities,
and it does this both spatially and temporally. Spatial expansion dominates apocalypses with otherworldly journeys: that subgenre reports heavenly tours and ascents in which are described such
transcendent realities as the abodes of the dead, cosmological secrets, judgment scenes, and the
divine throne.6
4. Rapture
There are about fifty scriptures in the New Testament and some related ones in the Old Testament
that explain the rapture and tell us how it will occur. These scriptures also reveal when the rapture
will take place in connection with various end-time events. The following quotations are certainly
not all the scriptures pertaining to a definite rapture (a separate and distinct event from the Second
Advent), but they are enough to prove the doctrine of the rapture beyond doubt. Watch ye therefore,
and pray always, that ye may be accounted worthy to escape all these things that shall come to
pass, and to stand before the Son of man (Lk. 21:36). “All these things” that worthy saints will
escape are the events surrounding the signs of the Second Advent listed in Lk. 21:4-11, 25-33; Mt.
24:4-28; Mk. 13:4- 27; 2 Th. 2:1-12; and Rev. 4:1–19:21. In other words, we are to pray that we
will escape “all these things that shall come to pass.” How will the saints escape these things?
They escape them by being raptured to stand before the Son of Man. First, they will meet with
Him in the air (1 Th. 4:13-18), then they go to Heaven to meet with the Father in Heaven itself
(Col. 4:4; 1 Th. 3:13; 5:23; Jam. 5:7-8; Rev. 5:8-10; 19:1-10). If we are going to be received by
Christ to Himself; if we are going to be received into the Father’s house to live in mansions so that
5
6
Emil Benveniste, Problems in General Linguistics (Coral Gables, Fla.: University of Miami Press, 1971), 107.
John Collins, ed., Apocalypse: The Morphology of a Genre (Missoula: Scholars, 1979), 14.
where He lives, we may live also; and if all of this takes place at the time Christ comes from
Heaven to take us up to Heaven, then there is truly going to be a rapture before the Second Advent.
The Rapture Not a Part of the Second Advent:
The common theory that the Second Coming of Christ is in two parts and that it will take place in
two stages, or in two phases, and that there is only one coming of Christ out of Heaven, is
completely false and unscriptural. There are two definite comings of Jesus Christ out of Heaven
and not two parts of one coming. The rapture is the coming of Christ from Heaven to the clouds
surrounding the earth, but He does not come to the earth at that time. He simply resurrects the
righteous dead and catches them up to Himself in the clouds and then takes them on into Heaven
with Him to remain there during the tribulation period after which He and the resurrected righteous
ones will return to the earth and land on the earth at the Second Advent. At His first coming He
literally landed on earth to live here and die for men. At His Second Coming He will also literally
land on the earth again, and live here to reign (Zech. 14:4). The rapture, then, could never be the
Second Coming, and it should never be called the Second Coming of Christ. Furthermore, no one
will be raptured at the Second Coming. The rapture is a complete round trip for Jesus—from
Heaven to the clouds around the earth, and back again to Heaven. It is the time when He comes
for the saints in the air, and when they are caught up to the clouds with Him. He then returns with
them to Heaven to live there at least seven years before the Second Advent begins. All raptures
will be completed before the Second Advent begins. They will take all the saints to Heaven,
whereas the Second Advent will bring them all back from Heaven to the earth to set up a kingdom
to be ruled by Christ, His angels, and the raptured saints.7
5. Second Coming
The concept of the Second Coming of Jesus Christ is deeply embedded in Christian theology,
representing the anticipation of the return of the Messiah as prophesied in the Bible. This essay
explores the biblical foundation, theological significance, and eschatological implications
associated with the Second Coming, drawing upon various passages from both the Old and New
Testaments.
7
What the Bible Says: The Rapture, (Lawrenceville: Armor Books, 2003), 25.
Biblical Foundation:
The anticipation of Jesus' return finds its roots in Old Testament prophecies, where various
prophets foretold the coming of a messianic figure. Notable passages include Isaiah's prophecies
of a suffering servant (Isaiah 53) and Daniel's vision of the "Son of Man" coming with the clouds
of heaven (Daniel 7:13-14). In the New Testament, Jesus Himself spoke about His return during
His earthly ministry, emphasizing the need for readiness and watchfulness among His followers
(Matthew 24:42-44, Mark 13:32-37).8
Theological Significance:
The Second Coming is a cornerstone of Christian eschatology, representing the culmination of
God's redemptive plan. The Apostle Paul, in his letters, expounds on the transformative nature of
this event, detailing the resurrection of the dead and the gathering of believers to meet the Lord in
the air (1 Thessalonians 4:16-17, 1 Corinthians 15:51-52). The Second Coming is also associated
with the final judgment, where every individual will be held accountable for their deeds (Matthew
25:31-46).9
6. Millenium
The concept of the Millennium, a thousand-year reign described in the Book of Revelation, stands
as a focal point in Christian eschatology. This essay delves into the biblical origins, theological
significance, and interpretative diversity surrounding the Millennium, drawing from the rich
tapestry of Revelation and other relevant biblical passages.
Biblical Origins
The biblical foundation of the Millennium lies primarily in Revelation 20:1-6, where the Apostle
John envisions a period during which Satan is bound, and Christ reigns with His saints for a
thousand years. This symbolic imagery introduces the concept of a peaceful reign that follows a
time of tribulation, providing hope and assurance to believers.
Theological Significance
Paul L. Maier "The End of the World According to Jesus." Concordia Journal, vol. 36, no. 4, 2010, 340-352.
C. Marvin Pate, "The Hope of Israel: The Resurrection of the Messiah in the Acts of the Apostles" Journal of the
Evangelical Theological Society, vol. 47, no. 1, 2004, 41-58.
8
9
The Millennium holds profound theological significance, reflecting the fulfillment of God's
promises and the triumph of righteousness over evil. It is intricately tied to the broader narrative
of eschatology, portraying a period of divine justice and restoration. The thousand-year duration
symbolizes completeness and perfection, emphasizing the sovereignty of Christ in establishing a
righteous and harmonious order.10
Interpretative Diversity
Interpreting the Millennium has given rise to diverse theological perspectives. Premillennialists
anticipate a literal thousand-year reign of Christ on Earth following His Second Coming.
Postmillennialists envision a period of peace and righteousness established by the church before
the Second Coming. Amillennialists, in contrast, interpret the thousand years symbolically, seeing
it as the entirety of the church age. 11
7. Judgement
The concept of judgment occupies a central place in the biblical narrative, reflecting the divine
standard of justice and accountability. This essay delves into the biblical understanding of
judgment, examining its origins, theological implications, and the diverse perspectives within the
Christian tradition.
The idea of judgment permeates both the Old and New Testaments of the Bible. In the Old
Testament, passages like Ecclesiastes 12:14 and Daniel 12:2 speak of a future judgment where
individuals will give an account of their actions. The New Testament, particularly in the teachings
of Jesus, emphasizes the coming judgment (Matthew 25:31-46) and the Apostle Paul expounds on
the accountability of all before God's judgment seat (Romans 14:10-12, 2 Corinthians 5:10).12
Christian theology offers various perspectives on the nature and timing of judgment. Some
traditions emphasize a particular judgment immediately after death, while others anticipate a final
judgment at the end of history. The imagery of judgment varies as well, with some envisioning a
Millard J. Erickson, A Basic Guide to Eschatology: Making Sense of the Millennium (Grand Rapids: Baker
Academic, 1998), 29.
11
Vern S. Poythress, The Returning King: A Guide to the Book of Revelation (Phillipsburg: P&R Publishing, 2000),
124.
12
Robert H. Mounce, The Book of Revelation (Grand Rapids: Eerdmans, 1977), 95.
10
metaphorical separation of the sheep and the goats, as depicted in Matthew 25, while others
emphasize a more cosmic and apocalyptic judgment described in Revelation. 13
The biblical concept of judgment, rooted in both Old and New Testaments, reveals a multifaceted
understanding of divine justice. It serves as a reminder of the accountability each individual has
before God. Christian traditions may differ in their interpretations of the nature and timing of
judgment, but the underlying theme of righteousness, accountability, and God's perfect justice
prevails. As believers reflect on the biblical teachings about judgment, they are called to live in
accordance with God's standards while holding onto the hope of His mercy and grace.
8. History and Eschatology
The relationship between history and eschatology is a profound and intricate aspect of theological
reflection. This essay explores the dynamic interplay between historical events and eschatological
perspectives, examining how human history is understood in light of divine purpose and the
ultimate fulfillment of God's plan.
Historical Development of Eschatological Thought:
Eschatology, the study of the "last things" or the end times, has evolved within the context of
various religious traditions. In Christianity, eschatology is deeply rooted in biblical texts,
especially in prophetic passages from both the Old and New Testaments. These texts provide a
framework for understanding historical events as part of a broader narrative leading toward a
climactic resolution.14
Biblical Foundations:
Key biblical passages, such as Daniel's apocalyptic visions, Jesus' teachings on the end times (e.g.,
Matthew 24), and the apocalyptic imagery in the Book of Revelation, shape the eschatological
worldview. These texts contribute to the understanding of historical events not merely as isolated
occurrences but as integral components of a grander, divine plan for creation.
N. T Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York:
HarperOne, 2008), 56.
14
Paul L. Maier, End of the Millennium and Beyond: Eschatology and the Future in the 21st Century (St. Louis:
Concordia Publishing House, 1996), 67.
13
Theological Implications:
Eschatology influences how believers interpret and engage with history. It provides a lens through
which events are seen as part of God's unfolding drama, and it shapes the Christian perspective on
human purpose and destiny. Theological concepts such as resurrection, final judgment, and the
establishment of God's kingdom bring meaning and coherence to historical experiences.
Diverse Theological Perspectives:
Within Christianity, there are diverse theological perspectives on the relationship between history
and eschatology. Premillennialists anticipate a literal thousand-year reign of Christ on Earth after
His Second Coming. Postmillennialists believe in a period of peace and righteousness established
by the church before the Second Coming. Amillennialists interpret the thousand years
symbolically, viewing it as the entirety of the church age.15
9. Conclusion
In conclusion, the study of eschatology offers a profound journey into the theological exploration
of the "last things" and the ultimate purpose that shapes the course of human history. Through
centuries of reflection, theological minds have grappled with questions concerning the destiny of
humanity, the nature of God's plan, and the eschatological hope that provides meaning to our
existence. As we navigate the rich tapestry of eschatological thought, several key themes emerge.
Eschatology is intricately woven into the fabric of religious worldviews, influencing how believers
understand time, redemption, and the ultimate resolution of human existence. Whether through
apocalyptic visions, prophetic texts, or reflections on the nature of hope, eschatology serves as a
guiding light that illuminates the broader narrative of divine purpose. Eschatology is not a static
concept but a dynamic force that shapes beliefs, practices, and the mission of religious
communities. The hope embedded in eschatological thought provides solace in times of trial,
inspires ethical living, and motivates believers to participate in the unfolding of God's redemptive
purposes.
As we reflect on eschatology, we recognize its role in fostering a profound sense of purpose,
encouraging believers to live with an awareness of the ultimate destiny that awaits. Whether gazing
Jürgen Moltmann, Theology of Hope: On the Ground and the Implications of a Christian Eschatology,
(Minneapolis: Fortress Press, 1993), 79.
15
into the apocalyptic imagery of biblical texts or contemplating the broader implications of divine
hope, the study of eschatology invites individuals to ponder their place in the grand narrative of
God's unfolding plan.
In the end, eschatology serves as a theological compass, guiding believers through the complexities
of history and the uncertainties of the future. It beckons humanity to live in anticipation of a divine
culmination, urging us to align our lives with the values of justice, love, and redemption that
characterize the eschatological hope. In this way, the study of eschatology remains a timeless and
transformative pursuit that continues to shape the understanding of human existence and divine
purpose.
10. Bibliography
Augustinus, Aurelius. et al., De Civitate Dei. Aris & Phillips, 2005.
Benveniste, Emil. Problems in General Linguistics. Coral Gables, Fla.: University of Miami
Press, 1971.
Brown, Peter. The Cult of the Saints: Its Rise and Function in Latin Christianity. Chicago:
University of Chicago Press, 2014.
Collins, John. ed. Apocalypse: The Morphology of a Genre. Missoula: Scholars, 1979.
Erickson, Millard J. A Basic Guide to Eschatology: Making Sense of the Millennium. Grand
Rapids: Baker Academic, 1998.
Maier, Paul L. "The End of the World According to Jesus." Concordia Journal, vol. 36, no. 4,
2010.
Maier, Paul L. End of the Millennium and Beyond: Eschatology and the Future in the 21st
Century. St. Louis: Concordia Publishing House, 1996.
Marrow, Stanley B. “Κosmos In John”. The Catholic Biblical Quarterly 64, No. 1, 2002.
Moltmann, Jürgen. Theology of Hope: On the Ground and the Implications of a Christian
Eschatology. Minneapolis: Fortress Press, 1993.
Mounce, Robert H. The Book of Revelation. Grand Rapids: Eerdmans, 1977.
Pate, C. Marvin. "The Hope of Israel: The Resurrection of the Messiah in the Acts of the
Apostles" Journal of the Evangelical Theological Society, vol. 47, no. 1, 2004.
Poythress, Vern S. The Returning King: A Guide to the Book of Revelation. Phillipsburg: P&R
Publishing, 2000.
Stafford, Gilbert W. “Eschatology”, The Doctrinal Conference North American Convention of
the Church of God Anderson, Indiana, June 30, 2004.
What the Bible Says: The Rapture. Lawrenceville: Armor Books, 2003.
Wright N. T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the
Church. New York: Harper One, 2008.