Bible Seminar | Dr Bambang Subandrijo, Ph.D.
Advent is a liturgical period that invites Christians into a hopeful waiting. Advent not only commemorates the first coming of Christ in the incarnation, but also directs attention to the παρουσία (parousia), the second coming of Christ as the consummation of salvation. However, eschatological hope is often narrowly understood as a passive and private waiting, separated from responsibility for the world and the realities of life. In the development of contemporary theology, the understanding of eschatology must be reinterpreted as an active hope that builds the future, not as spiritual escapism.
Ecological Eschatology: A Future Inseparable from Creation Care
Ecological Eschatology.
Ecological theologian Katherine Keller asserts that a responsible Christian eschatology is an ecological eschatology. According to her, the cosmic future cannot be separated from the current ecological condition of the earth. We are living at the threshold of history when ecological injustice has given rise to a harsh reality: a quarter of the world's population consumes only the scraps of life from a small fraction of the population that enjoys the surplus of nature's exploitation. If greed and disregard for ecosystems are allowed to continue, humanity will collectively reap destruction.
Keller rejects eschatological views that promise a glorious supernatural future without linking it to responsibility for the earth. When hope rests solely on divine intervention without ecological awareness and care for creation, it becomes illusory. Prayer must be coupled with action, and faith must be manifested in defence of the sustainability of life. A grounded eschatology demands the transformation of ways of life that honour ecological balance as an integral part of faith in God the Creator.
Escatology in Hermeneutic and Multi-Disciplinary Perspective
Richard Boham emphasises that eschatology requires a hermeneutic approach that continually reinterprets the faith tradition responsibly. Eschatology is not a static doctrine about the "end of the world", but rather a dynamic reflection on the destiny of man and the cosmos. Eschatological thinking must therefore be in dialogue with other intellectual developments and disciplines.
Boham identifies at least six innovative approaches that enrich contemporary eschatological discourse:
1. Ecology and eschatology,
2. Science and eschatology,
3. Feminism and eschatology,
4. Global Christianity and eschatology,
5. Aesthetics and eschatology,
6. Postcolonial theory and eschatology.
Multidisciplinary approaches open up space for a more relevant and inclusive understanding of eschatology, and broaden the horizon of hope for the future of humanity.
Escatology and Religious Plurality: Towards a Dialogue on a Shared Future
Escatology and Religious Plurality.
In the context of an increasingly plural and connected world, Boham emphasises the need to consider alterity, i.e. a change of view from an exclusive paradigm to a dialogical paradigm. John Hick encourages a revolution in theological perspectives with the analogy of Copernicus: religions are no longer the absolute centre of judgement of each other's truth, but are understood as different responses to the same Ultimate Reality.
This thinking directs eschatology towards interfaith co-operation in building a common future, rather than competing truth claims. The doctrine of the Trinity, with its unifying relations of difference, offers a theological model for understanding plurality as a gift, not a threat. Eschatology based on interfaith dialogue is the key to creating collective hope for the sustainability of the earth and humanity.
Escatology in Political Perspective and the Reality of Suffering
The roots of Christian eschatological hope emerge from the suffering experiences of the people of Israel and the early church. Therefore, according to Boham, eschatology always has a socio-political dimension. The gospel is not born in a safe space, but in the struggle against tyranny, violence, and structural injustice.
The resurrection of Christ becomes a powerful theological symbol to challenge the tyranny of death as the ultimate weapon of oppression. Hope then is not a spiritual escape from social reality, but a commitment to liberate humanity from the structures of evil. True eschatology must be a prophetic voice that brings hope in the midst of despair and fights for justice in history.
Advent and Lent in Eschatological Perspective
In the liturgical context, Advent and Lent have different but complementary theological emphases. Advent is a time of expectant waiting, remembering the incarnation of Christ and anticipating His second coming as the consummation of the kingdom of God. Lent is a time of remembrance of Christ's suffering, crucifixion, and resurrection as the centre of the work of redemption.
Although different in focus, the two converge in soteriological perspective: salvation begins in the incarnation, is realised through the cross, and is consummated in the parousia. The eschatological hope is therefore not just waiting for, but living out the salvation that has been bestowed.
Closing: Eschatology that Awakens Hope
Christian eschatology must speak of divine possibilities for the world, and evoke hope, not fear. Hope is not born from flight to the heavens, but from engagement in the restoration of earth and humanity.
Escatology is about the final transformation of creation and redemptive history, a "telos" (telos: final destination) of hope, not destruction.
In a world plagued by ecological crisis, social conflict, political polarisation, and loss of moral orientation, the task of the church is to bear witness to hope, presenting life-affirming language and actions. Advent invites us not only to wait for Christ, but to be God's co-workers in building a more humane, just, and sustainable future.
“Advent is not just waiting, but working out hope.”
