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| White Poppy |
I might refer the reader to Bruce Epperly's earlier articles (here and here) on "Kingdom Now Christianity" as the process-based version of seeing this holy life given to us by our gracious God as the one life that counts for the time that we now have. It is a vision of a life that becomes transformed by the grace of God through His atoning work on the cross of Christ Jesus our Lord. And in the transformation of the world in which we inhabit through the resurrection power of Christ by the power of the Holy Spirit.
It is also the vision of an evangelic theology in its classical expression (as succinctly expressed by Michael Bird) but severely limited by a Christianity that would too easily condemn this world and give up on it - to await its death and destruction by God's future judgment (hence, Bird's emphasis on hell and Sheol). Which is in no sense the proper reading of the Apostle Paul as NT Wright has demonstrated time-and-again. What Paul argues for, and has ably demonstrated in Jesus' life, was the necessity of the believer to live transformed lives by the power and grace of our Redeemer/Creator God. To understand that in order for the Kingdom of God to come, it must come through our lips, hands, feet, minds, and hearts. To not abandon all so easily to hell but to uplift all to God's redeeming love and grace.
The essence of the Kingdom of God is that it is here, now. A Kingdom that lives in tension with this sinful world in which we live; but a good world when reconciled to its God, and committed to spiritual transformation in the grace and fellowship of the Lord Jesus Christ. A Kingdom that changes and grows as we change and grow as individuals and as a society. Which magisterial power is made all the more visible through our own transformed lives seeking benevolence and goodwill with all men everywhere, and with God's good earth that we live upon. Thus it can be said that the Kingdom of God is present now, and will grow fully to fruition based upon our commitment to live it, envision it, seek it, and share it.
And lastly, as a relational theologian - part process, part evangelic (and mostly post-evangelic) - I see God's heavenly Kingdom in both its tenses, both here - now, and here - later, to come. But don't let the word "heavenly" Kingdom mislead you... it is heavenly in that it is the epitome of what God wants, obedience to His will. But it is now become an "earthly Kingdom" inaugurated by the Incarnation, death, and resurrection, of Jesus Christ; who has established a New Covenant with God, and with mankind/creation, by His own transforming atonement. Hence, this Kingdom doth now lie in tension between the "here, and not yet. Between "what is, and could be. What is, and what will be." Sanctified, yea, covenanted, by God's great goodness and love in Christ Jesus, His Son. Who is God of very God. King of Kings. And Lord of Lords.
Thus, it is my expectation to see Jesus live-and-rule within the diadems of earth's history - not only as my Incarnate/crucified Lord, but as my risen King seated upon the earthly thrones over all mankind. And with this vision I likewise realize the deep solemnity portrayed in the acts-and-speech of God's holy bride, His church - its egresses and failures, as well as its heights and vision - when beheld fully within our Lord's grace works. Which fails in hope and will, pretending all is lost, upon a world commended by its Creator Redeemer to salvation. Renewal. Rebirth. Reclamation. Revival. Content to live upon the tatters of God's holy being, clothed in the rags of its own torn communities, rather than living powerfully transformed, repentant lives, redeeming the time still at hand. Whose charter of Kingdom fellowship must become more than it now displays to this world, should we permit the Holy Spirit of God to weave around us the holy threads of God's majestic love, mercy, kindness, forgiveness, hope, goodwill, and peace. "Even so dear Lord, Come. Let Thy Holy Will be done. On this earth, as it is in Heaven."
R.E. Slater
November 27, 2013
What We Believe about “Last Things”
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What We Believe about “Last Things”
http://www.patheos.com/blogs/jesuscreed/2013/11/27/what-we-believe-about-last-things/
by Scot McKnight
by Scot McKnight
Nov 27, 2013
Comments
Christians have distinct views of the “last things” — in fact, their view of the “last” things (or eschatology) is that the last things have already begun. This is called “inaugurated” eschatology. But there are bundle of topics in what Christians believe about eschatology and evangelicals have (they really do) even more to believe (than many Christians). Here are the topics, all discussed briefly by Michael Bird in his Evangelical Theology:
1. Gospel and kingdom: here he affirms George Ladd’s definition of kingdom. Though Bird will finesse church and kingdom when he gets to church, I think kingdom is the place to raise that discussion because it forces ecclesiology in its proper place. And because he ties the two together, and does not separate them as many do in the Reformed and Lutheran and dispensational frameworks, this is the place to raise it first. This one deserves more than I can put here but Israel and kingdom and church come into play, too. The big picture is that he sees kingdom as the overlap of the ages …
… even more, for him kingdom is mostly reduced to the dynamic of the redemptive rule of God in this world, and he sees breaking-in moments of the kingdom if redemptive actions. This leads toward a more Kuyperian (not so Richard Niebuhrian) theory for the relationship of church and state. It also leads him to believe he has a gospelized perception of kingdom and eschatology.
2. The return of Christ and the rapture, and here Bird’s view is “historic premillennialism” (vs. dispensationalism), so once again he is with Ladd. Here Bird has a slight preterist view in what Jesus was talking — 70AD stuff in Mark 13. I’d like to see him address 1 Thess 4–5 more on this topic. He’s post-trib and not pre-trib.
3. Final judgment: he affirms NT Wright’s view of heaven as new heavens and new earth, a more or less city with Eden-like features (the end is the beginning, the beginning is the end), but he also affirms a traditional view of hell.
4. The intermediate state: he’s got a chart that maps it all out (323). Prior to Christ’s ascension, all who died entered the realm of the dead (sheol) that had two parts: one for wicked, one for righteous. At the ascension, Christ took with him the righteous of Sheol while the wicked remained; at death believers go to be with Jesus in heaven ahead of the resurrection. Sheol will be emptied into hell.
5. The Final state: Here, the old heavens and earth pass away, and the new heaven and earth begins under the reign of the resurrected Jesus as Lord and King.
Christians have distinct views of the “last things” — in fact, their view of the “last” things (or eschatology) is that the last things have already begun. This is called “inaugurated” eschatology. But there are bundle of topics in what Christians believe about eschatology and evangelicals have (they really do) even more to believe (than many Christians). Here are the topics, all discussed briefly by Michael Bird in his Evangelical Theology:1. Gospel and kingdom: here he affirms George Ladd’s definition of kingdom. Though Bird will finesse church and kingdom when he gets to church, I think kingdom is the place to raise that discussion because it forces ecclesiology in its proper place. And because he ties the two together, and does not separate them as many do in the Reformed and Lutheran and dispensational frameworks, this is the place to raise it first. This one deserves more than I can put here but Israel and kingdom and church come into play, too. The big picture is that he sees kingdom as the overlap of the ages …
… even more, for him kingdom is mostly reduced to the dynamic of the redemptive rule of God in this world, and he sees breaking-in moments of the kingdom if redemptive actions. This leads toward a more Kuyperian (not so Richard Niebuhrian) theory for the relationship of church and state. It also leads him to believe he has a gospelized perception of kingdom and eschatology.
2. The return of Christ and the rapture, and here Bird’s view is “historic premillennialism” (vs. dispensationalism), so once again he is with Ladd. Here Bird has a slight preterist view in what Jesus was talking — 70AD stuff in Mark 13. I’d like to see him address 1 Thess 4–5 more on this topic. He’s post-trib and not pre-trib.
3. Final judgment: he affirms NT Wright’s view of heaven as new heavens and new earth, a more or less city with Eden-like features (the end is the beginning, the beginning is the end), but he also affirms a traditional view of hell.
4. The intermediate state: he’s got a chart that maps it all out (323). Prior to Christ’s ascension, all who died entered the realm of the dead (sheol) that had two parts: one for wicked, one for righteous. At the ascension, Christ took with him the righteous of Sheol while the wicked remained; at death believers go to be with Jesus in heaven ahead of the resurrection. Sheol will be emptied into hell.
5. The Final state: Here, the old heavens and earth pass away, and the new heaven and earth begins under the reign of the resurrected Jesus as Lord and King.
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