Judgment Day

This essay serves as a summary of Lutheran theologian Wolfhart Pannenberg’s theology of the final judgment.  While I find many of Pannenberg’s insights logically powerful, there are several major points with which I disagree.  However, as a global leader in the field of theology, his contributions should be noted and considered.  A rebuttal will be coming soon, but for now, this is what I took from Dr. Pannenberg’s insightful reflection on the Christian belief of the final judgment.

Christian hope for salvation rests upon the eschatological resurrection of all of humanity into eternal life with God.  That is to say that the temporal shall be transformed, not destroyed or replaced by eternity.  Further, this resurrection and eschaton is open to the fullness of the human populace, past, present, and future.  Finally, there are particular Christian advantages, so as to not mistake this theory with universalism.

To begin, the Christian hope of salvation affirms a belief in that which is temporal, i.e., humanity, being united with and made participant of God’s eternity.  This is not to say that humanity is not presently involved in God’s eternity, a point that shall emerge later in this essay, but that the perceived temporal limitations of this life will be overcome.  In order for this eternity to be a reality, there exists the necessity of soul and body being united in one human person.

In both Platonic and modern thought, the inseparability of body and soul is challenged.  Platonic thought suggests that the soul is a separate being from the body, and that upon death, the soul is released from its bodily prison.  Unfortunately, this individual salvation does nothing to address the whole of creation.  From a Christian perspective, it is imperative that the creation as a whole be reconciled, for after all, it is God’s creation.  In modernity, an alternative position has been taken in which the soul is not seen as an object to be saved, but only the body of humanity in general.  Through advancements and efforts, this notion suggests that there can in fact come a point in human history at which “Heaven” is ushered in as peace and justice are established and reign.  This notion also proves problematic as it in no way accounts for those who were not saved in the past.  Only those who are alive at the period in which salvation is attained will be capable of experiencing it.

In contrast to these alternative positions, Christianity teaches a bodily (emphasis on the whole person, not just the corporeal aspect of flesh) resurrection, of all peoples throughout history, at a one time eschatological event.  While many debate over the particulars of this event, it is imperative that the Christian maintain the notions of the full, one time resurrection of all peoples.  At this moment, the whole community of God is ushered into God’s eternity, and thus the Kingdom of God reigns.

The Kingdom of God entails peace and justice, but it is also contingent upon the eternal nature or space in which it exists.  Now eternity implies the sum of all temporal time existing within eternity.  That is to say that eternity does not replace temporality, but rather engulfs it as part of itself.  So it is that all people, from all places, at all times are brought into God’s eternity, as an expression of universal and eternal Christian community.  Unfortunately, this presents a problem.

If all people from all places at all times are brought into the eternity of God, then something must be done about their sin.  Yet as has been shown, eternity must engulf temporality, as temporality determines who people have become.  Unfortunately, the sin of humanity is a part of human existence.  It is sin that has caused separation from God in the first place, and it is sin that is ultimately responsible for death, be that literal natural death or eternal death as complete separation from God in eternity.   Therefore, a transformation and purification process must take place as the temporal enters into the eternal.  For Christians, this process is often referred to as sanctification, a process that begins in this life, and is completed at the final judgment.

When sin enters into God’s eternity, it cannot maintain its existence.  The conflict and contradiction of sin destroys itself in the presence of eternity.  Thus, the notion of a final judgment may be affirmed, but not in a final “court room” scene at the entrance of the pearly gates (the Honorable Judge Jesus presiding).  Rather, judgment comes as the sin that a person has chosen in life is destroyed in the presence of eternity.  For this reason, it does matter how one conducts oneself in this temporal life.  How much of ones person is left remaining is contingent upon how much sin one has pursued in this life.  The hope is that all of humanity may have some goodness left.  So it is that a mastermind of genocide is left with significantly less of him or herself than say, Saint Francis or Mother Teresa of Calcutta. 

However, the aforementioned judgment implies an act of reconciliation.  The Christian understands God’s reconciliation through the ministry and Word of Jesus Christ.  This reconciliation must be extended to all of humanity, be it through the proclamation of Christ, or at the final eschaton.  This offer of reconciliation will be given to all people at the final judgment, even if they were not aware of it before.  This does not imply however that all will be responsive to this reconciliation, as all are not responsive to Christ’s offer of reconciliation, in an accepting manner.  As humanity can chose to accept of reject Christ in this life, so can humanity either accept or reject the reconciliation offered at the final eschaton.  If one choses to reject it, one will be left to ones own sin, which will destroy oneself in the contradictions of sin in God’s eternity.  So it is that God does not rain down blessings and curses as the jury of angels reads the record of one’s life, but that the individual ultimately gets the opportunity to chose whether or not to accept God’s reconciliation and avoid self destruction.  This provides hope to all people but is not to say that all will be saved.

So if God’s reconciliation is extended to all people at the final eschaton, it would appear as if there is no advantage to the Christian, as salvation is ultimately offered to all.  However, there are significant advantages for the Christian over all others, but this also implies greater responsibility.  First, the Christian had heard the Word proclaimed through the message of Jesus Christ.  This results in the knowledge of how to live properly in this life, and consequently bring less sin into eternity.  This is held in tension however as, “to whom much is given much is required.”  Secondly, the Christian experiences the promises of Christ through baptism.  Baptism serves as an individual initiation into the Christian community, and an acknowledgement and gift of God’s grace.  Finally, the Christian experiences the community of believers, as a prolyptic sign of the Kingdom to come.  This is not to say that this community (the Church) is the Kingdom of God, but a sign of it.  For these three reasons, the Christian has a distinct advantage as assurance of salvation, despite reconciliation being offered to all peoples at the final eschaton.  As has been noted, this assurance necessitates the added responsibility of responding appropriately. 

In conclusion, there are three practical suggestions to be suggested as ways of appropriating the Christian understanding of eschatology.  First, at the moment of death, the Christian has great hope and assurance.  Death is still a reality, but it is no longer an eternal separation from God.  Rather, it is a hope in the eternal participation of humanity in God’s eternity.  One still has to die, but in death possesses the hope and assurance of resurrection, as signified in the Resurrection of Jesus Christ.

Secondly, what one does in this life matters!  Christianity does not teach that God is planning to destroy God’s creation, but that God is determined to save and purify it.  There is no leaving earth and heading to the next, or trading one’s earthly being for a white robe and halo.  Rather, this life, as part of eternity and who one is, will be united with God’s greater eternity.  Sure, as temporality is engulfed by eternity some things will change (sin, evil, etc.), but that is not to say that there is this life and then comes the next.  This would be to suggest that what we do with this life, in and with this world, doesn’t matter at all.       

Finally, there is hope for all people.  Certainly Christianity has much to offer the world, and can encourage others to experience the assurance of salvation through our faith, but that does not mean that all non-Christians are lost and damned.  Reconciliation from God is offered to all and humanity must respond appropriately.  This will encourage inner-religious dialogue and foster a community of beings that are vested in peace and justice.  After all, Christian beliefs regarding salvation may not guarantee that all will be saved, but the hope is certainly there.