Abstract

This essay extends my previous research on eschatology to cover the question of human uniqueness. Using the approach of ‘experiential realism’, I begin with a few findings of modern science that are relevant to the topic: big bang cosmology, entropy, regularity and contingency, and emergence theory. On this basis, I discuss human uniqueness at the physical, biological and consciousness levels. There is indeed continuity between humans and other living beings, yet humans are far ahead of other creatures on an exponentially accelerating trajectory. Part of human consciousness is the capacity to envision the future. It can confine itself to what is possible and probable, or overshoot these limitations. I discuss three ways human beings experience time: physical, experiential and existential. The latter projects a vision of what ought to become as a response to the experience of what ought not to have become. A vision of what ought to become implies criteria and an ultimate authority setting such criteria. Against this background, I analyse the evolution of biblical future expectations. Apocalyptic eschatology and resurrection of the dead are the most radical among many other, and more mundane future expectations. They emerged late in post-exilic Judaism, were never generally accepted and began to lose their plausibility and relevance in New Testament times already. While projections that overshoot the given are immensely important for human life in general and the Christian faith in particular, apocalyptic eschatology envisages the replacement of the existing world with a perfect world, rather than its transformation. This can lead to pious fatalism and despondency and thus become counterproductive. The theological defence of apocalyptic eschatology rests on various untested assumptions. I briefly discuss and critique the concepts of divine agency, omnipotence, eternity and contingency. Finally, I propose a reconceptualisation of Christian future expectations as human participation in God’s vision of comprehensive optimal well-being, which translates into God’s concern for any deficiency in well-being in any aspect of life and which operates like a horizon that moves on as we approach it, opening up ever new vistas, challenges and opportunities.

Highlights

  • Eschatology is widely regarded as the centre of the Christian faith,2 while modern scientific insights profoundly question the certainties of conventional eschatology

  • The impasse can hardly be resolved if believers base their certainties on what they consider to be an eternally valid ‘divine revelation’ contained in the Holy Scriptures, while the practical sciences follow the method of ‘experiential realism’

  • 1.Robert John Russell drew attention both to the fact that, in contrast to creation and big bang cosmology, the challenge raised by science to eschatology ‘has received, with only a few exceptions, strikingly little sustained attention’ as well as the fact that those who did raise the issue came to rather dismal conclusions: Ted Peters wrote that if the forecast of the law of entropy came to pass, ‘we would have proof that our faith has been in vain

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Summary

Original Research

Eschatology as a manifestation of human uniqueness: Human vision, biblical revelation and divine agency. Using the approach of ‘experiential realism’, I begin with a few findings of modern science that are relevant to the topic: big bang cosmology, entropy, regularity and contingency, and emergence theory On this basis, I discuss human uniqueness at the physical, biological and consciousness levels. While projections that overshoot the given are immensely important for human life in general and the Christian faith in particular, apocalyptic eschatology envisages the replacement of the existing world with a perfect world, rather than its transformation. This can lead to pious fatalism and despondency and become counterproductive. I propose a reconceptualisation of Christian future expectations as human participation in God’s vision of comprehensive optimal well-being, which translates into God’s concern for any deficiency in wellbeing in any aspect of life and which operates like a horizon that moves on as we approach it, opening up ever new vistas, challenges and opportunities

Introduction
Open Access
To begin with a few relevant worldview assumptions
An experiential concept of God
Human uniqueness
The human experience of time
Physical time
Experienced time
Existential time
Current situaƟon
The nature of biblical future expectations
Resurrection from the dead
The function of a vision of what ought to become
Divine agency and eschatology
Divine omnipotence and eschatology
Eternity and eschatology
Contingency and eschatology
Our task as theologians
Full Text
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