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 Krkkinen
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 Churchs 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

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
eschatology 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 greatest
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 (Krkkinnen
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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
understanding 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
Testament 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
promise of new heaven and earth was near at hand. But when the fulfillment of the
promise 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
reveals a holistic salvation the church can effectively witness to because it is rooted in
human 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
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pleasures, the love of truth and the joy of serving others are virtuous occupations and
states of being 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.
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
nature of the continuation between our planet and the new earth. But of paramount

importance 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
immutable laws of nature to not permit divine intrusion (Schwarz 2000, Loc. 1998).
Thus the source of the Christian hope of resurrection was reduced to humankinds
desire for proof of a better life after death (Ibid., Loc. 2015). The Christian concept of
the resurrected 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
substantialist body-soul dichotomy (Krkkinnen 2015, p. 101), scientific materialists
such as Feuerbach argued that a human existence apart from the material base is
inconceivable (Schwarz 2000, Loc. 2024). Christianity was faulted with trying to fulfill
the unmeetable 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 century materialism and faith in mankinds progress in the first place (Ibid., Loc.
181). The biblical worldview describes a beginning (creation), a trajectory (Gods
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current actions) and an objective (redemption in Christ) (Ibid., Loc. 244). The JudeoChristian tradition understood that this goal could only be met with Gods grace (Ibid.,
Loc. 253). What left Christianity vulnerable to Feuerbachs critique was its
predominantly other-worldly witness 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
recognized that without the inanimate world life cannot be sustained (Ibid.). American
theoretical 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
questions 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 because it is predicted to happen many billions of years in the future (Ibid., p. 11).
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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
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).
However, Peters localized eschatologies do not fulfill the Scriptures vision of universal
redemption. Besides, Peters proposal appears more dependent on mankind than on
divine 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
existence (Ibid., Loc. 2097). He proposes that the only solution is for humankind to
reproduce itself through mechanisms of artificial intelligence (Ibid.). However, the
weakness of Tiplers 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 Darwins
theory of evolution was proposed it cast a long shadow over the task of eschatology. It
should be noted that since the basis of Darwins 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
contradict any such hope (Ibid., Loc. 2145). Teilhard responded that in Christ's coming
a 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
progression of human evolution began which will reach consummation at the parousia
(Ibid. 2188). Thus the time of Christs return and the completion of His work is not solely
based on His arbitrary choice. The timing of the parousia is connected with human
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, Teilhards vision points
to a new creation directly connected physically to earth and chronologically to human
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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
infinitely inferior partner. We can use natural science to theorize regarding how God will
redeem 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 universes
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
threatened by home-grown catastrophes as well. Viral mutations, nuclear war, global
pollution 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
humankinds exploitation of the physical environment has placed its survival in jeopardy
(Schwarz 2000, Loc. 2237). Here the church reencounters is mandate. The nonanthropocentric 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).

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THE CHURCH PARTICIPATES IN HOLISTIC SALVATION BY

ANTICIPATION
The Churchs Call to Witness Proleptically to the Future
With the dialogue between science and eschatology in mind, we turn our
attention towards the churchs role as a symbol of the future. Located between memory
and hope, the church witnesses proleptically to the future fullness of Gods Kingdom
(Ibid., Loc. 4220). Christians engage the present by following Jesus and participate in
the future 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 final 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 theyve earned. The
faithful can only respond to Christs initiative - His life, death and resurrection - in which
we have motivation 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 and expressed by the Church, we remember that it is at best a prior
representation and not the ultimate end (Ibid.).

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We Hope for a Salvation, not Only of Our Whole Being, but the of the Cosmos
But as we have focused in this paper, Gods 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
impossible hope that Paul refers to when he states that the creation awaits the freedom
from decay brought about by humanitys 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 Christs 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
consummated 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
consider what the new world will be (Ibid.).

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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
transformation does not entail a restoration of creations 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 Apostles Creed as life
everlasting 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 redemptions 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
(earths depths and heavens heights) (Ibid.). The Bible refers to three basic domains as
the heavens: (1) the atmosphere, (2) the planets and stars and (3) Gods dwelling (II
Cor. 12:2). Most Christians generally refer to this third heaven when speaking

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salvations 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
regarding the kingdom of peace where lamb and wolf feed together (Ibid., Loc. 9873).
Premillennialists generally interpret these passages as referring to the millennium (Rev.
20.1-6) because death is mentioned (Ibid., Loc. 9878). However, the New Testament
references 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 revealed 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 witnesses 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 creatures. 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 Gods dwelling descends creating a
new heaven and earth (Ibid.). The Bible declares creation to be inherently good, which
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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
embodied existence (Ibid., Loc. 9903). Therefore the resurrection corresponds to the
redemption 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
Gods 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.).
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 Christs
resurrected 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 gospels
transformative purpose. The knowledge that the fullness of the Kingdom is coming
gives worth and meaning to the actions and attitudes of Gods people which witness to
this hope (Ibid.).
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CONCLUSION: THE LIMITS OF OUR HOPE THIS SIDE OF ETERNITY

Christs 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
Testament. 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
eternal heaven, the final destiny, is the abode of God Himself. This is Gods spatiality eternity - identical with His being. The new heaven and earth have been called the
kingdom of God, Mount Zion, the new Jerusalem, the holy city and the state of glory. All
will be taken up into Gods 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
nature this vision is enigmatic and paradoxical. What is crucial is that the church
16

understands the continuity between human experience now and the prize that awaits us.
Gods eternity will be a magnification of every joy and virtue - material as well as
spiritual. Armed with this vision the church can effectively fulfill its witness in the here
and now.

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REFERENCES CITED

Bloesch, Donald G. 2004. The Last Things: Resurrection, Judgement, Glory. Downers
Grove: InterVarsity Press. Kindle Edition

Krkkinen, 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

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

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