Science in Christian Perspective
The Future
of Our World: Chances of Biblical Eschatology in a Secular Age
HANS SCHWARZ
Lutheran Theological Seminary
Capital University Columbus, Ohio 43209
From: JASA 26
(March 1974): 22-28.
There is an immense interest in the immediate future. At the same
time, interest
in the ultimate future, in the sense of a life beyond our present
earthly existence,
is constantly diminishing. But the secular progressiveness of man through which
man is so intensely preoccupied with the immediate future is inseparable from
the Judaeo-Christian faith. Being essentially monotheistic and oriented toward
the future, this faith opened for man the possibility of conquering the world.
If man, however, denies this faith, he will lose sight of his ultimate future
and his pursuit of the immediate future will become meaningless too. The laws
of thermodynamics and other scientific findings suggest that our world is bound
to transitoriness and decay. Similarly the continuous struggle for
existence and
the fact that time is constantly elapsing
remind us of our transitory state. Yet the New Testament tells us of
the resur-rection
of Christ. It shows us that with his new beginning the possibility of
a new life
beyond transitoriness and decay has been opened for us. Thus the resurrection
of Christ can give new meaning to our future at hand, since it
connects our immediate
future to our ultimate future which it foreshadows.
In this paper we investigate whether our secular age leaves any possibility or
even necessity for a Biblical view of the future of our world and of ourselves.
In so doing we inquire first about the future as seen from various perspectives
of human thinking and then ask what possibility there is for a Biblical view of
the future.
GENERAL ASPECTS OF THE FUTURE
It is rather bewildering to discover that everybody is interested in
the future,
but that almost nobody cares about a future "life beyond" our world.
Futurology is becoming an academic subject while there is hardly a course, even
in conservative theological
seminaries, in Christian eschatology. Man is no longer
interested in a "life beyond".
Diminishing Interest in a "Life Beyond"
What is the reason for this ever-diminishing interest in a "life
beyond"?
The first reason is our materialistic attitude. We are mainly
concerned with what
is at hand and what we can manipulate. "Life beyond", however, as we
are taught in almost every Christian church, is up to the mercy of
God and presupposes
our physical death. But we neither want to be dependent on the mercy of God nor
do we desire to give up our life in order to gain some other
"life beyond".
We want to live right here and now and as long as possible. Thus we
are not concerned
about preparing ourselves spiritually for sudden and early death, but
we try our
best to manipulate and delay death. For us, death is not the turning
point, where
the new world of God will be opened for us, but rather, we see it
only as the termination of our interesting present life. Because the end of our
life is awful
for us and is incongruent with our materialistic attitude, we try to negate it.
Some sympathy cards express this negation. For example:
I cannot say, and will not say
That he is dead, - he is just away!
With a cheery smile, and a wave of the hand,
He has wandered into an unknown land,
And left us dreaming how very far
It needs must be, since he lingers there,
And you, 0 you, who the wildest yearn
For the old-time step and the glad return, -
Think of him faring on, as dear
In the love of there as the love of here;
Think of him still as the same, I say:
He is not dead - he is just away!1
Our secular funeral practices have similar tendencies. A special mourning color
has disappeared, because we do not want to admit that death really is
the irrevocable
end of this life.
Another factor for the diminishing interest in a "life beyond" is our
high living standard. Though we still work hard to make our living, our earth
is no longer a vale of toil and tears. The literary category of the ars morendi
(the art of dying) of the Middle Ages, which influenced many
generations in their
attitude toward life and death, would he impossible today. Our lives are filled
with many interests and excitement and we are much too busy to he
concerned about
the last things. The cry for redemption from within the vale of
anguish and anxiety
can still be found in Negro spirituals, but black leaders now connect
these songs
unmistakably with this-worldly demands. "Life beyond" does not provide
an incentive for hope, because we seem to be able to "hope" only for
things that are within our own reach.
The reason for diminishing interest in the "life beyond" is
also partly
caused by the fact that a "life beyond" no longer appeals to us. The
Biblical picture of heaven with its golden streets, pearly gates,
celestial choirs,
and eternal comfort is for its rather boring. Such a picture is unrealistic and
closer to the land of fairy tales than to our reality. It would be difficult to
translate this imagery into modern terminology and thus make it more
attractive.
Our present life is so different from the Biblical expressions about the future
"life beyond" that we seem to notice only dissimilarities.
In the future
life we shall devote ourselves to eternal worship and service to God,
while here
on earth we encounter busy streets and an on-the-go life that makes it almost
impossible for us to set some time aside for devotion or meditation.
In the future
life there will he no distinction between male and female, while our life here
on earth is so centered around sex that someone seems to he odd if he
is not informed
about the latest "techniques" of sexplay. The future
"life beyond"
will consist mainly of singing hymns and praying to God, while here
on earth church
attendance is declining and one of the most discouraging jobs is to find good
and willing members for a church choir. We could continue with our
list and state
the usually contrasting features of our present life and the Biblical images of
future life. We can only conclude that our life is neither a preparation for a
future "life beyond" nor a sign that points toward it. There is but
one alternative: either any future "life beyond" is a pure
imagination
of weird minds, or it is a reality. However,
Futurology is becoming an academic subject while there is hardly a course, even in conservative theological seminaries, in Christian eschatology. Man is no longer interested in a 'life beyond."
if it is conceded to be a reality, then it can hardly be a projection
of our present
state or of our manifest desires. It must be its complete negation
and rejection.
There is no direct man-made way from here to the "beyond".
This conclusion is confirmed by the obvious independence of our
present life from
any life beyond. Our present life seems to be based on itself and not
on anything
beyond itself. While the future life is determined and granted by God's grace,
our present life is based on our own success or failure. While the future life
can be reached only through God's forgiving our sins, our present
life is determined
by our own efficiency. Thus, our very behavior demonstrates how little we care
about any future life beyond. We are neither concerned about it nor
do we expect
anything from it. Strangely, however, life beyond and life here' on earth are
not as unrelated as they seem at first glance. The hope for a future
life is essential
to the Christian faith and is not a curiosity left over from an age long past
like the bones of a dinosaur. Similarly, modern materialism with its
inborn strife
of a philosophy of progress and advancement is deeply rooted in the belief in
a life beyond. Only by realizing this connection, can we understand the dynamic
power of secular progress.
Secular Progress is Founded in Christian Faith
The concept of progress is of clearly Western origin and is founded
in the Christian
understanding of history.2 Many nations developed a culture, but only those in
the Western sphere of influence bad a progressive idea of history. The reason
for this lies in the desaeralization of nature and in the linear
concept of time.
As long as there is a plurality of gods which are identified with
parts of nature
it is a sacrilege for man to gain power over nature and to subdue it. If people
are afraid to wound the virgin earth with a plowshare it is unlikely that high
agricultural methods will develop, or if people believe in sacred cows not to
be touched, no dairy industry can develop. Only a desaeralization of nature and
the concentration of everything divine in one God who is not part of nature can
change the situation. Exactly this happened in the Judaeo-Christian tradition.
The Judaeo-Christian belief in one God enabled man to subdue nature and to gain
power over it.
Of course, we cannot overlook that there were other highly developed cultures
before and outside the Judaeo-Christian sphere of influence. Thus, the Greeks
succeeded in developing a high culture in spite of their polytheism.
But as noted
by the German philosopher Friedrieh Nietzsche in his investigation on
Philosophy
during the Tragic Age of the Greeks (1873), their view of history is a concept
of the eternal recurrence. History is determined by innate laws of the becoming and by the play of
necessities.3 This plurality of possibilities does not leave room for something
new under the sun. Small wonder that the Greek outlook on history and on future
is basically pessimistic. The English historian Arnold Toynbee tried
to understand
human history with this cyclic concept too. He explained the emergence of all
civilizations as an infinite process of challenge and response.4 A
human civilization
is always developed as a response to a challenge, it originates,
thrives and flourishes
at its heights and then withers away and dies. The Teutonic religion proposed
a different recurrence, which was not any less pessimistic in outlook. At the Ragnarok, the big world fire, even the gods were bound to die and
nobody survived.
But the winter of the universe is followed by a new spring; the earth
is purified
and returns to its primal state. Even the old gods return. Again the Teutonic
myth of a universal doom betrays a weary, depressed mood.5 Other religions have
applied the system of seasonal changes to the understanding of
history in a more
drastic way. In the immediate neighborhood of Israel, the Canaanite
religion conceived
the seasonal changes as the expression of the fight between two gods, Baal and
Mot.6 In their religious liturgies the Canaanites celebrated the
victory of Baal,
the god of winter rain and fertility, over Mot, the god of death and of the dry
summer, and they lamented half a year later about the death of Baal
and the victory
of Mot, when the dry season commenced and everything perished under
the merciless
rays of the glowing sun.
A cyclic concept of history or of nature could not lead to a
progressive endeavor
of man, because man felt himself subjected to a nature and history without any
final goal. At this point, the Judaeo-Christian belief in God brought
tremendous
change. Because of its strict monotheism it found it impossible to separate the
God of creation from the God of salvation.7 The whole universe is
created by God;
therefore, it has a definite beginning. The same God who created the world will
redeem it; therefore, the world has a definite goal. The Creator of
the universe
is at the same time its Redeemer. This is the source of hope and of energy for
man, However, we must emphasize that the source of hope is solely
founded on the
faith in an acting God, who has the beginning and the end of the world in his
hand. This hope is not founded on the belief in progress. It was precisely at
this point that the modern perversion of the enlightenment era began, when it
attempted to replace the faith in God by the belief in progress.
Origin and result
were thus exchanged.
While faith in God as the giver of the future requires confidence that God can
inaugurate the future, faith in progress assumes that man alone is sufficient
to guarantee the future. Self-confidence instead of God-confidence is
the leading
motif in the human pursuit of progress. This change became evident
for the first
time in the thinking of the French philosopher René Descartes
when he introduced
radical doubt as a means to distinguish between false and true.
Though this doubt
served only a methodical purpose, God-confidence was abandoned.8 Similarly, we
must understand his basic premise that we can doubt everything except the fact
that we think. The subject, the thinking ego, is made the solid ground for all
knowledge.
It is conceded that Descartes regarded God as the granter of all
reality outside
the thinking subject and even tried to prove God, but, nevertheless,
self-confidence
already prevails over God-confidence at decisive points.
In his famous treatise Answer to the Question:
What is Enlightenment (1784), Immanuel Kant went a step further. For
him enlightenment
is the emancipation of man from his self-inflicted immaturity.
Immaturity is the inability to use your intellect without the
guidance of someone
else. This immaturity is selfinflicted, if the cause of this is not found in a
defect of the intellect, rather in a defect of decision and courage to use your
intellect without the guidance of someone else.9
Because of its strict monotheism, the Judaeo-Christian belief found it impossible to separate the God of creation from the God of salvation.
Man should rely on himself. The autonomous man with self-confidence
replaces the
theonomous man with God-confidence. Man wants to take the future in
his own hands.
In his book The Education of the Human Race (1780) Gotthold Ephraim
Lessing understands
the religions of mankind only as representing different levels in the
development
of human understanding.10 Lessing makes clear that we could have gained the
knowledge which was given to us through divine revelation, through
our own reason.
It would have taken only a little more time. This means that divine revelation
actually becomes unnecessary, that the whole world is on the way to
further development,
to a better future, and man plays a decisive role in it. God-confidence was no
longer necessary and could he discarded.
At the same time the concept of the kingdom of God also became secularized. The
reason for this development was primarily the idea that man is
predestined either
to be received into the kingdom after his life here on earth or to be condemned
to eternal damnation. This popular understanding of the Calvinistic theory of
election led people to investigate to which category they belonged.
They assumed
that if they were the elect, the fact of their election was to become evident
in earthly success. Thus Calvinistically inspired people worked tirelessly in
an ascetic manner to prove to themselves and to others that they were
on the right
side. The results of this work were not to be enjoyed but to be added
to the constant
reproduction of the capital employed. The German sociologist Max Weher and the
German theologian Ernst Troeltsch thus called Calvinism the forerunner of modem
capitalisin.11
Surprisingly, pietism played a similar role with its radical
orientation towards
the other world. This otherworldliness, by necessity, led pietists to
a responsible
use of their time here on earth. Time was not to be spent in worldly
joy and amusement
but in self-crucifying work. The father who presided over hours of devotions is
at the same time the ancestor of many industrial endeavors. In the 19th century
the centers of the pietistic movement in Germany, in Rhineland,
Westphalia and Wurttemherg, became the centers of industrial development. The
religious convictions of the ancestors led to a splendid industrial success of
the grandchildren, most of whom have long ago discarded the religions premises
of their forefathers. In America the development was similar, partly
in direct
connection with the immigration of German pietists. One of the largest American
steel companies, the Bethlehem Steel Company in Bethlehem, Pennsylvania, began
as a small smithy of a blacksmith in the Brethren Community who had immigrated
from Herrnhut-Germany at the beginning of the 18th century.12 He
settled in Bethlehem,
a Herrnhut missionary settlement in the forests of Pennsylvania.
Quality and industriousness
helped to develop his workshop into a large company. Though the name Bethlehem
still points to the pietistic and pacifistic origin of the company,
it has turned
into a huge armament enterprise without regard to its religious premise. In his
book The Kingdom of God in America (1937) H. Richard Niebuhr pointed
to an important
factor that caused this loss of the religious premise. He claimed
that the spiritualistic
and Calvinistic groups finally favored a man-made heaven. Their belief in man
as a good creature, virtuous enough to acquire heaven, and their
radical transformation
of life on earth undermined in the long run the expectation of
heavenly bliss.13
Life on earth became attractive enough to cause them to forget life in heaven,
especially when they felt man was able to bring about a kingdom on earth. Two
world wars, a depression and a period of confusion and social unrest
have caused
many people to doubt whether man can change the world for the better. Although
it is still prevalent in America, in most countries this optimistic belief in
progress has vanished.
Hope is as necessary for human life as oxygen. When man has no hope, he has no
incentive to live but instead wants to die. The rate of mental
illness is higher
in periods of economic and social depression than in periods of
economic growth.
However, hope apart from Christian faith is futile and deceptive, because man
must then be turned into a cog-wheel of progress in order to keep
progress progressing.
Mechanization and automation in modern traffic or in space flights give us some
taste how inhuman and demanding progress can he. Progress can become
quite totalitarian
and need not necessarily he an earthly blessing, because it is the new God whom
man must
By itself our universe implies no eternal concept of life.
worship and who demands his life. Emil Brunner is right when he calls
the belief
in progress and the hope for a better future an "illegitimate
child of Christianity."
14 Some other theologians, however, are more willing to adapt themselves to the
concept of progress. Here we have to name especially Teilhard de
Chardin who was
courageous enough to accept evolution as the leading motif of his theological
thinking.
Evolution as the Future of the World?
For Pierre Teilhard de Chardin man is a transitory being who is on his way from
Alpha to Omega. These, the first and last letters of the Greek alphabet, signify the extension of the
evolutionary process. There is an upward-slanting movement that
embraces the whole
universe and which goes from the cosmosphere via zoosphere and noosphere to the
Christosphere.15 Through hominization man emerged into the
noosphere and through
Christification the evolutionary process will come to its fulfilment
when everything
will be received into Christ. The universe, and within it man, has a definite
destiny and a definite future. Life is ,,either an absurdity as held
by Jean-Paul Sartre16 nor is mails existence a "Being-towards-death" as projected
by Martin Heidegger.17 Even totalitarianism, such as seen in modern technology
or in the bureaucratic government is not the final word in evolution, as it is
only a temporary aberration of the movement toward unity.18 There
will be further
and consistent complexification of the noosphere. The knowledge about
the universe
at large will increase and so will the psychosocial pressure on the surface of
the planet.'19 The condensation of human mass which we already face in
the modern
technopolis will take place on an earth wide scale. Man cannot
withdraw from man
without stumbling over another man while going backward. Teilhard sees no need
for us here to give up in despair because our planet is becoming too small for
an ever growing mankind. This psycho-social pressure will unify man,
his society
and culture, and will, finally, lead toward personalization,
increased differentiation
and to richer fulfilment of the individual. Evolution is always an
ascent toward
increased consciousness.
But what is the end of evolution? Even Teilhard does not conceive of it as an
infinite process, but as having a definite goal in the paroxysm of
man under the
intense psycho-social pressure which will lead towards a Christification. Everything
will be received and end in Christ. This excludes any final catastrophe as the
end of our present world, since such a sidereal disaster could only lead to an
extinction of a part of our universe rather than to the fulfilling of
the universe
at large.20 We must admit that Teilhard's view gives meaning to human life
and to its future without neglecting the scientific aspect of human origin and
destiny. That he is a wellrespected paleontologist speaks for itself. However,
the whole evolutionary process from inanimate matter to the
Christification seems
to be patterned according to the transubstantiation of the elements into body
and blood of Christ as it is celebrated in the Roman Mass .21 Because
all developmental
lines converge in the point Omega, the conclusion follows (and Teilhard never
rejects it) that everything and everybody will be saved, that the
church becomes
identical with mankind and that the last judgment is replaced by the process of
natural selection. At this point the official Roman Catholic church
objected saying
that Teilhard does not do justice to the problem of evil. When he understands
evil as evil of disorder and failure, of decomposition, of solitude and anxiety
and of growth,22 he misses the essential point that the New Testament writers
never tired of emphasizing: Evil is caused by anti-Godly powers that threaten
and denounce God's supreme position. What Teilhard observes is certainly true,
but these are only the effects. He has forgotten to mention the cause of evil.
Furthermore, in concentrating all attention to the future point Omega, he tends
to neglect the present moment, since it seems to be only a minute speck in the large eons of our world. This leads also to a neglect of
the individual.
In spite of a concern for a personal future Teilhard's basic concern
is for mankind
and not for man, for the cosmos and not for our earth. The individual does not
matter in the evolutionary process. Here the emphasis of the New Testament runs
contrary; Christ did not open the future to the world in general, but
to individuals,
to you and me. Our reservations are not intended to reject Teilhard's
evolutionary
eschatology. They only want to point to his limitations, limitations which we
all share in some way or other. Now we must turn to the vital question whether
a Biblical view of the future is possible.
REGAINING A BIBLICAL VIEW OF THE
FUTURE
Before we develop the Biblical view of the future, we must ask whether science
has any basic objections against a future life beyond our present
state, or whether
it holds that our present state will continue forever.
Is a Future "Life Beyond" Possible?
Time is constantly elapsing and thus the future is constantly approaching and
becoming present to us. The future becoming present and present becoming past
seems to he a never ending process. Time as an eternal flow seems to he endowed
with scientific sanctification. In 1842 J. Robert Mayer suggested the
law of the
conservation of energy in an essay Remarks on the Forces of Inorganic Nature.
This law asserts that in an energetically closed system the quantity of energy
remains constant, while just the form of energy is changeable. Energy can only
disappear to re-enter the scene in a different guise. The energy of
electricity,
for instance, can be transformed into energy of light and of heat. Or
the kinetic
energy of flowing water is transformed into electric energy. Energy can also be
gained by burning materials that disintegrate in burnt substance and energy of
light and of heat. The decisive question is whether our universe is
such a closed
system that it neither loses energy nor gains it from outside. As far
as scientific
investigation has revealed to us, it is unlikely that our universe
will be subjected
to energetic forces from outside. Of course, we could reckon with the
intervention
of an almighty God, but then we must abandon a strictly scientific
line of argumentation.
This would mean that our universe will always remain the same, it has
no beginning
and no end, and the future is only a modification of the past. Such an eternal
universe is somewhat attractive, since it provides steadiness within
all changes.
On the other hand, it is rather devastating to realize that the
quantity of energy
remains basically the same in our universe, no matter how hard we try to change
things. We cannot add one calorie to it.
Furthermore, the law of conservation of energy was soon supplemented by the law
of entropy. Rudolph Julius Emmanuel Clausius in 1850 and William
Thomson in 1851
discovered that though the quantity of energy in a closed system remains always
the same, this cannot lead to perpetual motion. Entropy or the
nonconvertibility
of energy never decreases, it either remains constant or increases.23 When we
place a hot pot in a cold room, the energy of this pot disperses into the room
and heats up the room a little, while the pot cools down. Though it
is theoretically
feasible that the room could cool down again and the pot be heated lip by the energy released
from the room, the law of entropy tells us that this is unlikely. Although not
lost, the energy is in a sense "used up" and is no longer
convertible.
We can run a movie backwards and get the effect of water running hack
into a pipe
or of a diver leaping back from the pool onto a platform, but in
reality we know
that this is impossible. Thus, some scholars talk of the "time arrow"
that bars events from being repeated.24 When we think of our universe and the
obvious eternal recurrence of the same, it is difficult for us to realize that
all the movements of the stellar bodies are singular and not
repetitive. The interstellar
gas dispersed throughout the universe is slowing them down, not noticeably, but
enough eventually to use up their kinetic energy.
The New Testament is no textbook about what we will find in heaven, but a guide to heaven.
All processes will slow down and come to a standstill. The theory of
a pulsating
universe is not exempt from this phenomenon because the pulsations
too will slow
down and come to a stop. Of course, we can tell ourselves that this
will not happen
to us or our children, since the state of ice death in which everything levels
to the state of an energetic equilibrium is still millions of years away. But
from Einstein we have learned that time is only a relative measure,
and it elapses
more slowly or more quickly depending on how we look at it.
Furthermore, scientists
have discovered that another fate is threatening us in the more
immediate future.
Within the next ten million years the surface temperature of our sun
will increase
by one hundredfold.25 Through nuclear reaction hydrogen is constantly
transformed
into helium in the interior of the sun. Helium, however, is less permeable by
heat arid encloses the sun like an insulating envelope. Thus the more helium is
produced, the more the sun heats up, until the heat pressure is high enough to
counterbalance the helium pressure on the surface and to establish a
new equilibrium
0f pressure. The resultant heat increase will cause all water on our earth to
evaporate and to make the surface of our planet similar to that of the planet
Venus. Needless to say, this heat wave, finally followed by the final
heat death
when all energy levels will have attained an equilibrium, will make life on our
planet impossible.
However, one could argue that entropy is probably a sufficient conception for
inanimate nature, but that it does not pertain to life.26 Life shows at every
moment that it is progressing towards a greater complexity and
diversity; by its
success it clearly seems to counteract all physical entropy. Thus, there cannot
be a total death of the animate world, because the stream of life is
irreversible,
despite all adversity. This seems to he a strong argument against a final and
total equilibrium at all energy levels. However, when we remember the source of
the building blocks of life, we notice that life is sustained only
through exploitation
of the inanimate world. What happens if all possible energy sources
are used up?
What happens when the natural resources are exhausted and the sun stops giving
its life-nourishing light? We cannot exempt life from its context with the rest of nature. It may be uncomfortable or even offensive for
us to face, but there is no eternal force within our world. Our world is doomed
to death.
We have seen that by itself our universe implies no eternal concept
of life. The
only possibility left is that of a future life beyond our universe on
a different
stage. However, it is questionable whether such a life is at all
desirable. What
does it mean for us that we continue some kind of existence beyond our present
universe? Would we merely continue what we face here, i.e. only
prolong our transitory
and confined existence?
Is a Future "Life Beyond" Necessary?
As we look around us we notice a universal and continuous struggle
for existence
in all phases and places of life. Men compete with each other to survive in our
competitive economic system. Animals mercilessly kill each other or
devour plants
merely in order to exist, and every neglected patch of soil shows us that even
plants struggle with each other for the most favorable place. The atomic realm
is not much different; one molecular combination strives with the
other to maintain
its own existence. Life can be preserved and developed only by destroying other
life. Is this the essential state of our existence, or does not this
almost demand
a basic change? Will there never be an end to this universal
struggle, of everybody
against everybody, or will there sometime be a place where we can
rest and simply
enjoy nature around us? I do not mean a shallow romantic attitude that does not
penetrate beyond the surface of existence, but a depth comprehension of nature
that is not obstructed by this cruel struggle of which we are a part.
Connected with the struggle for existence is the transitoriness of
life. The essence
of time is its completion and replacement. Future is constantly replaced by new
future and the present by a new present. But man wants more than this constant
transitoriness. Even a continuously striving scholar like Faust cannot escape
from roan's most inborn yearning: "Stay with me moment, you are
so beautiful.
"27 However, Faust has to realize that this yearning overcomes
him irresistibly
and drives him almost to insanity. Life goes on incessantly and there
is no rest
for us until we perish.
The Biblical eschatological imagery must be totally reinterpreted in concepts which are available and familiar to us now. Otherwise Biblical eschatology will remain an archaic remnant of an ancient faith.
Life is only an episode and then it goes back to whence it came. The verse in
Genesis "You are dust and unto dust you shall return" (Gen. 3:19) is
one of the most profound and devastating remarks in the whole Bible. Man came
out of nothingness and will go hack into nothingness. As we confront
this destiny
there are only two possibilities for us.
(1) There is really no steady moment
in the world. We are going into the nothingness from whence we came,
and the
world at large will face the same fate when the equilibrium of all
energy levels
will bring the life processes to a final stop. Knowing about this
fate our reaction
can only be despair or resignation, and nihilism is the adequate
philosophic position.28
(2) The world as we now see it really calls for redemption from this
vicious circle
and there is a power from beyond this world that leads to a fulfilment and to
a redemption beyond the limits of this world. If this possibility is true, in
thankfulness we see our present situation in an entirely different
way. Our view
then is that life here on earth is only a preparation for the life
beyond granted
to us through the power of God revealed in Jesus Christ.
But what is the meaning of this life beyond? Is it just a projection
of our earthly
desires as Feuerbaeh claimed,29 or a means to calm down the material endeavors
of the underprivileged here on earth as Karl Marx suggested? Neither of them is
right, because it is the gift of God and contradicts all our
materialistic endeavors.
If it is a projection, it must be God's projection and not ours.
The Future "Life Beyond"
The New Testament is no textbook about what we will find in heaven, but a guide
to heaven. It makes as little sense to take the New Testament imagery literally
as it would to take a sermon illustration literally. When we want to make any
assertions at all about a future life beyond, we must start with the
central events
of the New Testament, Christ's death and resurrection.
Christ's resurrection is the indication of a life beyond. While Christ's death
was a complete death with all symptoms of death, his resurrection was
not merely
the elimination of death at one specific point for a specific time. After his
resurrection Christ has never died again; consequently, his resurrection must
be different from a resuscitation.30 The Easter event is the presupposition
of Christ's authority. He who can defeat his own death and replace it
with a new
possibility of life can also grant us a new perspective of the future. This is
exactly what the New Testament writers felt. Christ's resurrection is
the indication
and the beginning of a total transformation of the world. Paul shows this with
the example of the grain (I Cor. 15). Mao sows the grain and subsequently the
kernel is transformed into new wheat, although anyone looking only at
the surface
of the earth would think that the grain had died. Christ did not come hack to
our world and live as one of us in our environment. Though he had
been here after
Easter for a short while, he was actually beyond our confinements.
This leads us to another point: Christ's resurrection is also the
indication arid
the beginning of the "how" of the beyond.31 It opens an entirely new
dimension with inconceivable possibilities. It is the end of finitude, the end
of transitoriness and the end of faith. In his resurrected state Christ was no
longer confined to our earthly limitations. He overcame space and time. As the
disciples experienced it, he penetrated walls and disappeared in their midst.
He was no longer a transitory being that was part of and subject to the history
of our universe. He was exempt and beyond our perishable stage.
Christ's resurrection
was for him also the end of faith and indicates that the future life
beyond will
he our fulfilment of faith. When he was resurrected into a new reality he needed no longer to believe in
it, he experienced
it. For us the future life is still a matter of faith, e.g., as
indicated hy the
rejection of Thomas who had wanted to grasp this new life with his
hands immediately
(John 20:24-29). When we will be received into this new life, all the
ambiguities
of this world will be left behind. We need no longer ponder about a
"yes"
or a "no" or about good and evil. The immediate
confrontation with God
in the future life will release us from these anxieties, because His immediate
presence will suffice to let us find the answer.
Knowing about the reality of a future life beyond leads us also to a
new understanding
of our present world. We realize that the course of this world is
only a prelude
to the future world. This prevents us from a neglect as well as from
an overemphasis
of this world. Neglecting this world would mean that we spoil the future world
also, because a prelude is a necessary introduction to the main part. Thus we
must take our present world seriously as a preparatory state for the new world
to come. Seclusion from worldly affairs was never the proper attitude
of Christians.
Overemphasis of this world, however, would not be appropriate either, because
this world is only a prelude while the main part is still to come. An
apocryphal
word of Jesus states this very properly: "The world is a bridge. Pass over
it. But build not your dwelling there."32 Who feels himself too
much at home
here on earth, has difficulty finding the beyond. It may well be that he waits
too long to make the decision for the beyond.
The future life beyond is determined by and accessible only through God. It may
be a comfort for us to know that we cannot interfere with our own preparations
for this life. Thus we can trust in this life beyond because all
human uncertainties
and distortions are eliminated.
CONCLUSION
We have come to the end of our investigation of the future of our world. Many
more aspects could have been shown, but we chose to confine ourselves to these
few. As a result we can conclude that in the light of secular concepts of the
future there seems to be a need for a rebirth of Christian eschatology. Unless
secular progress regains its Judaeo-Christian foundations, it is bound to miss
man more and more. It becomes dehumanizing instead of a humanizing
force. Natural
science
illuminating Biblical eschatology and contrasting
with secular notions of progress indicates an end of the universe. However, we
cannot build a Christian eschatology on the findings of natural science unless
we want to arrive at a natural theology. Yet it is important to know
that science
does not overrule Christian eschatology except through its own presuppositions
or by making unscientific metaphysical assertions. On the other hand
we have seen
that the Biblical eschatological imagery must be totally
reinterpreted in concepts
which are available and familiar to us now. Otherwise Biblical eschatology will
remain an archaic remnant of an ancient faith.33
FOOTNOTES
1Gibsoss Sympathy Card 25G 1562-6 with verses by James
Whitcomb Riley.
2Cf. Ernst Benz, Evolution and Christian Hope: Man's Concept
of the Future from the Early Fathers to Teilhard de Chardin, trans. by Heinz C. Frank (Garden City, N.J.:
Doubleday, 1966), 121.
3Friedrich Nietzsche, Philosophy during the Tragic Age of the
Greeks, trans. by
Maximilian A. Mngge, in The Complete Works of Friedrich Nietzsche, ed. by Oscar
Levy, II (New York: Russell & Russell, 1964), 100ff.
4Arnnld J. Tnynbee, A Study of History, I (London: Oxford University
Press, 1956),
esp. 271299.
5Cf. Hans-Joachim Schoeps, An Intelligent Person's Guide to
the Religions of Mankind, 107f.
6Cf. Hans-Joachins Krans, Worship in Israel: A Cultic History
of the Old Testament, trans. by C. Bnswell (Richmond Va.: John Knox
Press, 1966),
38ff.
7Cf. Ernst Benz, Evolution and Christian hope, 126.
8Rene Decartes, The Meditations, in The Meditations and
Selections from the Principles of Rene Descartes, trans. by John
Veitch (La Salle,
Ill.: Open Court Publisbings Co., 1948), esp. 30ff.
9Immanuel Kant, Beantwortang der Frage: Was ist Anfklii
rang?, in Immannel Kant, Werke in sechs Banden, ed. by Wilhelm
Weischedel, VI
(Frankfurt: Insel-Verlag, 1964), 53.
10Cf. Henry E. Allenson, Lessing and the Enlightenment, His
Philosophy of Religion
and Its Relation to EighteenthCentury Thought (Ann Arbor: University
of Michigan
Press), 150-161.
11Ernst Trneltsch, Protestantism and Progress; A Historical Study of
the Relation
of Protestantism to the Modern World, trans. by W. Montgomery (Boston, Mass.:
Beacon Press, 1958), 134ff.
12According to Ernst Benz, Evolution and Christian Hope, 130.
13H. Richard Niebnhr, The Kingdom of God in America (New York:
Harper & Row,
Harper Torchbooks, 1959), 164-198, summarized this change under the
headline: "Institutionalization
and Secularization of the Kingdom."
14See Emil Brnnncr, Eternal Hope, trans. by Harold Knight (London: Lutterworth
Press, 1954), 25.
15Cf. Teilbard de Chardin, The Phenomenon of Man, 257-263, where lie expresses
his understanding of evolution especially clearly.
16Jean-Paul Sartre, Being and Nothingness; An Essay on
Phenomenological Ontology, trans. and with an introd. by Hazel E. Barnes (New
York: Philosophical Library, 1956), 476-481.
17Martin Fleidegger, Being and Time, trans. by John Macqnarrie and
Edward Robinson
(London: SCM Press, 1962), 274-311.
18Cf. Teilhard de Chardin, The Future of Man, 243f.
19Cf. Teilhard de Chardin, The Future of Man, 228ff.
20Cf. Teithard de Chardin, The Future of Man, 306f.
2lCf. Ernst Benz, Evolution and Christian Hope, 224ff.
22See Teilhard de Chardin, The Phenomenon of Man, 310f.
23Cf. the translated excerpt from Clausius' paper on entropy
("fiber verschiendene
fOr die Anwendnng bcqneme Formen der Hauptkleichnngen der
mechanischen W'armethcnrie")
in William F. Magic, ed., A Source Book in Physics (Cambridge, Mass:
Harvard University
Press, 1965), 234ff; see also Adolph CrOnhanm, "Time and
Entropy," American Scientist, XLIII (1955), 550-572.
24To my knowledge Sir A. S. Eddingtnn, The Nature of the Physical
World (New York:
Macmillan. 1929), 68ff. was the first to introduce the term
"time arrow".
25Cf. George Camow, The Birth and Death of the Sun; Stellar Evolution
and Subatomic Energy (New York: Viking Press, 1946), 116-120.
26Cf. Teilbard de Chardin, The Vision of the Past, 168ff.
27Cf. Goethe's Faust, a new American translation together with the German text,
by Carlyle F. Maclntyre, with illustr. by Rockwell Kent, I (Norfolk, Conn.; New
Directions, 1941), 116f.
28Knowing that the understanding of a life beyond this life was a
rare exception
for the Old Testament, it is not surprising that the outlook of the people of
the Old Testiment was melancholic (cf. Walter Kohiler, Old Testament Theology,
150f).
29Cf. Ludwig Fenerbach, The Essence of Christianity, trans. by George
Eliot, Introd.
by Karl Barth, and foreword by H. Richard Niebohr (New York: Harper
& Brothers,
Harper Torchbooks, 1957), 170-184.
30Waltcr Kunneth, The Theology of the Resurrection, trans. by James W. Leitch
(St. Louis, Mo.: Concordia Publishing House, 1965), 72-80, therefore, calls the
resurrection very appropriately the "primal miracle".
31Cf. Karl Heim, The World: It's Creation and Consummation, 137.
32Cf, Joachim Jeremias, Unknown Sayings of Jesus, trans. by Reginald H. Fuller
(London: SPCK, 1957), 99f.
33For a more extensive treatment of this topic and related
areas, see Hans Schwarz, On the Way to the Future. A Christian View
of Eschatology
in the Light of Current Trends in Religion, Philosophy and Science
(Minneapolis:
Augsburg, 1973).