Studentenalmanak 1960 - pagina 217
urged. Moreover, the secularization of modern life and thought
wiUy nilly makes its impact upon us. And, finally, the extreme
and even fanatical character of much futurist eschatology, with
its tendency toward world-flight, understandably has often led,
by way of reaction, to an estrangement on the part of otherwise
orthodox Christians from eschatological doctrines and hopes.
In this situation one may hope for progress toward clarity only
if the specific and essential meaning of Biblical eschatology is
firmly grasped. At this point, it must be acknowledged, one labors
somewhat disadvantageously if one relies simply on the traditional
formulation. Eschatology, we usually declare, is the doctrine of
„the last things." And as treating of such events as the parousia
of Christ, its precursors including the coming of Antichrist, the
resurrection of the dead and the final judgment, eschatology is
indeed properly enough so defined. Nevertheless, the designation,
„the last things", and summaries of what things are comprehended
thereunder, may suggest that these happenings are quite discrete,
with little or no organic connection and with little or nothing that
forms a center for the entire complex of events. As a matter of fact,
however, within the Biblical perspective these events are not viewed
as being isolated from one another. This wül be evident especially
if they are recognized as aspects of the consummation of the kingdom
of God. The very idea of the kingdom, or rule, of God, as that is
expressive of the manifestation and actualization of the divine
supremacy in the world, is because of its very nature wholly
embracive of the fulfillment of the divine plan. Thus various
eschatological events may readily be subordinated to and integrated
with the coming of the kingdom of God.
Even a cursory survey of New Testament teaching concerning
the coming of the kingdom will confirm the impression, which
has evidently been that of humble readers of the Bible through
the centuries, that the Christian hope is one which accepts in full
earnestness the expectation of the future final manifestation of the
sovereign rule of God. Thus our Lord teaches that the blessed
of the Father will be invited, at the coming of the Son of Man in
glory, to inherit the kingdom prepared for them from the foundation
of the world (Mt. 25:31—34). And the apostie Paul generally
speaks of the kingdom of God as a future reality (cf. e.g. I Cor. 6 : 9 ;
1 5 : 5 0 ; Gal. 5 : 2 1 ; Eph. 5:5).
The same accent upon the future comes to expression in the use
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Studentenalmanak | 350 Pagina's