Personal Eschatology

INTRODUCTION
Eschatology has been topic of debate for years especially as it relates to the future of the church. The word eschatology, in a general sense, refers to the teachings of last things that concern the end of time, death, judgment and the afterlife.[1] The use of the term wasn’t popularized until the nineteenth century as one will see later. Personal eschatology refers to individual beliefs about the end of life and time and has also had its share of debates, which also will be discussed later.
When approaching the subject, one must consider several avenues of thought before coming to a conclusion as to what he or she believes about the issue. As mentioned above, eschatology, in reality, has two aspects of which to consider. One aspect is one’s personal belief of what will happen at the end of life which is known as personal eschatology. A personal eschatology is one’s personal beliefs about the time of physical death until the resurrection. The other aspect of eschatology relates to what will happen to the church or believers as a corporate body at the end of time; i.e., general eschatology. Both of these topics are different yet intertwined for a follower of Christ. The way to determine the difference between the two concepts is to consider who or what is being discussed. For individuals, it would refer to a personal eschatology. For a people, a nation or a universe, it would be considered a general eschatology.[2]
In what follows, the author will attempt to give thought to both personal and general eschatology with the hopes of arriving at a conclusion for personal and a general eschatology applicable to this writer. In considering both, the goal is so see how both relate and how one comes to conclusions as to what he or she may believe after looking at the biblical and historical backgrounds of the subjects.
The investigation of the Biblical background information on the personal and general eschatology, will lend itself to the words that appear in scripture as it relates to death and the end times. The historical background information will assess the thoughts of tradition, theologians of time past as well as current thoughts on eschatological issues.
There are several different terms that are used to describe eschatology as an event that is to take place in the future. The Greek term Parousia is used to refer to the expected arrival or presence of someone; i.e., Christ.[3] Parousia is often used in the field of theology to describe the Second Advent of Christ’s return to earth. McKim gives a definition for the return of Christ as being “Parousia to denote the second return of Christ in glory to judge the living and the dead and terminate the present world.”[4] Eschaton is another word also used that also refers to the same event in the future of the church. Both of these terms will be used interchangeably throughout this paper to describe what is to take place upon Christ’s return to earth.
For now, the first to consider is what will take place after death to which the Biblical record will now be considered.

BIBLICAL THOUGHTS ON DEATH
The word death usually refers to a separation of some type. The separation that is spoken of in the Bible can be seen in three general venues: a physical death, a spiritual death which occurs on earth, and an ultimate spiritual death in separation from God.[5] To appropriately see how the Bible approaches all three, the place to begin is within the oldest account of the use of these separations within the Bible itself.
Upon perusing through the pages of the Old Testament, many pictures can be found that reference death and what takes place afterward. Although it is more difficult to determine the idea of death within the Old Testament, for the most part death can be seen as a place of separation to or from God.
From the beginning of the Old Testament the book of Genesis, chapter three verse nineteen, pictures a physical death that was the penalty for disobedience on Adam’s part. The “return to dust” phrase was an indication of the separation from the physical body.[6] Genesis is the first to mention death as it pertains to humanity. Here, the Biblical record shows the beginning process of eschatology for mankind. The evolution of eschatology as a concept begins with the material aspect of life itself. Physical death for Adam and his wife began a sequence of events that would point to an end not only for them physically but also a possible second type of death that could occur, that being spiritual death and ultimate spiritual death as spoken of above. For now, the focus must be seen in terms the Old Testament would lend itself to. The first word that is mentioned pertaining to the afterlife is the Hebrew word Sheol. Sheol, literally meaning grave or pit, was a place recognized in early Hebrew thought as the place where all humans go to after they die.[7] All humans would go after death, including the righteous as well as the unrighteous, to Sheol. It is difficult to refer to this term as being a literal hell due to it being seen by the early Hebrews as a holding place for all. Not until later in Hebrew thought will the theology of death and the afterlife morph itself into a more recognizable system of belief.
David in Psalms 16:10 speaks of the righteous who are in Sehol, will not remain forever in regards to his own soul.[8] This would indicate an understanding that death could also be related to the soul, opening up the idea of a soul that could die. Obviously, this does not refer to a physical death but a temporal one whereby one could be reclaimed from the jaws of death by God in the present.
Jumping ahead to Isaiah 59:2, one can also see a different type of death. Here, death is seen as a spiritual separation from Yahweh. Israel had become closed hearted to what God wanted and as a result, a wall of division was placed between them and God.[9] This is representative of a spiritual separation that was brought about by hard heartedness. Thus, the second type of death; spiritual death was seen through the eyes of the prophet. Again in Isaiah 14:9-11, one can see the prophet alluding to a type of existence after death occurs. Chapter fourteen can be seen as a foretaste of what is to come to those who place their trust in God alone according to Isaiah.
There are several different modes about which the concept of eschatology can be seen within Old Testament thought. Eschatology within the text can be seen as a historical hope for the nation of Israel. For Israel, hope was contained within a time and person. The time can be seen as a period when Yahweh would have his final say and His people, Israel, would receive the inheritance promised to them through Abraham’s covenant attested to by the prophet Isaiah in chapter eleven verse eleven. This historical hope is woven throughout the Old Testament text. The Old Testament, as a book, also relates to one who would come and redeem the kingdom back unto its former glory by means of a messiah. The messiah would be the one who reclaims the Hebrew clan from destruction. Although the Bible speaks to the issue of death within the framework of the Old Testament, the New Testament also has its own concept of what takes place when one dies.
Jesus spoke of an existence after death in Luke16:19-31 and referred to Abraham’s bosom, heaven, and a place of torment known today as hell.
The New Testament is filled with many references to death. Death in the New Testament is related to in many different ways like the Old Testament did but being more highly developed besides a physical one. After the period of Hellenization and the influence of Roman culture, the understanding of a person’s being had different aspects. Philosophical changes took place in relation to how one was in need of change. Having the influence of Greek and Roman thought brought about the understanding that there was much to be changed within an individual such as the works of the flesh as a condition of the inner human desires in opposition to the will of God.[10]
The apostle Paul brings up the idea that death entered the human race through sin in Romans 5:12. Death by sin, as Paul notes, is a result of the fall of mankind through Adam the first man.[11] Paul is relating to the death of Adam as a result of the fall but due to the death, burial and resurrection of Christ, all may live provided they do so in Christ. This type of death was seen as a good thing versus a bad one. For Paul, death is but a transition place to which the believer moves from a physical body to a spiritual one.
Aside from a physical death, Paul saw another type of death that was a requirement for the believer. This type of death related to works or actions of the flesh in Romans 8:13. Here Paul refers to the works of the flesh as being those things that go against the grain of what the spirit of God desires for humanity.[12] Such things as sexual immorality, strife, pride, drunkenness and murder to name a few are a result of the fallen nature of mankind’s soul. It is these actions that Paul warns against, that separate humanity from God due to the sin act of Adam whereby one dies spiritually. By placing these inward tendencies under Christ due to His death, one can be brought to life spiritually. Physical death due to sin is the result of man,s inability to reconcile himself or herself before God; thus, Christ is the reconciler. As for the acts of the flesh, they are but an inward expression of a life lived in disobedience toward God which will lead to the ultimate death in eternity as attested to in Hebrews 9:27 as due to the final judgment.[13]
Scripture is inexhaustive when studying death. There are many other references in the Old and New Testaments that lend themselves to the historical, biblical views of life after death which would be too lengthy for this paper and could be a subject discussed at a later date.
As time has passed from Paul’s day, others have made opinions about what it means to exist as will be considered under existential views of death that will now be discussed.
EXISTENTIAL VIEWS OF DEATH
Existence as a being has long been a discussion for many a philosopher including Kierkegaard, Kant, Hume and others. The purpose here, however, is to focus attention on existential thoughts on death and how it stands in relation to eschatology.
Existentialism can be seen as a search for meaning of a being in existence which is in a hostile world. In existential thought, experience is the foundation for being and is the foundation for the philosophy. For existentialists, one cannot be truly understood from the outside world, one can only be understood from the inside in light of their realities and dilemmas.[14] In view of seeing oneself as being in existence, which is a topic in and of itself and will not be discussed, humankind has inner qualities that cannot be examined scientifically or physically. This observation lends itself to the belief that there is a personhood that is present aside from the obvious outward matter. Death in the case for an existentialist is a loss of one’s innerness or being.[15] Death, therefore, is a problem for the existence of humanity at large. The problem for the Christian existentialist then becomes a problem that revolves around the issue of sin, as Paul described it, mentioned earlier being death brought about through the acts of the inner man; i.e., the flesh and the physical aspects of death. Both of these items, sin and physical death, are problematic due to it being imputed upon mankind from the outside. These outside forces, in Bultmann’s eyes, then force the issue of death as being a shattering of self in worldly concerns.[16] Death then is seen as being an outside phenomenon due to a metaphorical understanding that sin and death is present due to sin and can be seen as being ontological by a loss of being.[17] The Christian then, it would reason, is juxtaposed between a death to sin yet being alive physically. All is not lost however, because being dead to sin and the acts of the flesh, as mentioned above, is a loss in and of itself which means that the Christian has lost its sinful nature or being and is therefore dead to the loss. Confusing it can be, but it does match up with the exhortations of Paul’s message. When all is said and done, existentialism and Christianity both agree that living out life in the fallen nature without freedom from it is sin. For Moltmann, philosophical theologians such as existentialists, have a tendency to separate their biblical theological dogmas surrounding eschatology from their church life reducing Christ to a definition.[18] The event of existential philosophy is not new ground. It can be found within the pages of the Old Testament and New.[19] The use of experience has long been attested to in both books of the Bible.
After review, existentialism is mainly focused on the act of being in the here and now and not the future of life after death. As stated, experience or feeling is the foundation of the discipline which guides the understanding of one being alive. Existentialism’s emphasis on eschatology is focused on the present seeing it as being the most important. The afterlife is considered to be the culmination of existence and life after death has no purpose since the experience process of life stops. Thus, when one ceases to experience life, one then ceases to exist. Eternal existence then is not considered within existentialism and therefore is one example of how one sees death. Existentialism then is one view that can become a personal eschatology.
It must be noted however, that Bultmann being influenced by existential thought, had much to say about theology and general eschatology which will be discussed in the following pages.

THEOLOGICAL AND HISTORICAL PERSPECTIVES
Up to this point the focus has been on personal eschatology as it pertains to death and what happens after it. Until the age of the Enlightenment, eschatology in relation to theology hadn’t yet reached a developed form.
From here the historical and theological perspectives will be considered in light of general eschatology as it relates to the church. The New Testament in particular is filled with the understanding that something had occurred that changed the history of mankind due to the incarnation and death of Jesus Christ.[20]
For Aquinas, this time of the eschaton has two elements or retributions that take place. One is for the individuals who have died separately from the event and the other being an event for the church at large in which all believers in Christ will ascend together to heaven.[21] Aquinas is showing that the ones who die before the Parousia will be given new bodies after they have been separated from their former ones. Afterward at the time of the Eschaton, another event he calls the ‘second retribution’ will be for the believers who have not yet died and will be changed into their heavenly bodies.[22] The believers then would enter into eternity. The concept of eternity became debatable within the period.
Eternity is related to by Anselm who speaks of eternity in relation to time. He is of the opinion that “God’s foreknowledge and man’s free choice involve no contradiction.”[23] He suggests that eternity is all encompassing including the past, present and future and therefore to not interfere with each other. In other words, in eternity there is no concept of time as it is in the present world in which man dwells. Eternity then supersedes the present material world and holds to what is immaterial since it is not bound by time.
Now that the concept of eternity has been established, the eschaton or Parousia will now be considered.
There are several different road signs pointing the way to an event that will take place in the future of the church that will be the conclusion of the epic story of human history. One of the methods used within the New Testament is the use of phrases that speak of hope for the believer which lend themselves to giving hope to the followers of Christ.
The use of phrases such as; this present age, the age to come, new age, kingdom of heaven, are all words that point to the second coming of Christ. Seeing this, Bultmann felt that Christianity in its entirety was devoted to eschatology[24] to which this author would agree. Christianity’s goal, it seems, is to prepare for the future and give hope to the present for the individual and society. The Parousia then, is the event to look to for hope. Fison states that the, “present experience of the individual or the present character of society…cannot represent Christian future hope.”[25] Hope then is not received through the present world and its circumstances; i.e., riches or material things. Hope then must come from another source. Looking to the event of the eschaton, one would then receive this hope.
Seeing that there is hope in the Parousia and that there is an eternity to dwell in, it would then seem that the end for the individual and the church at large would be a long awaited event. Life after death would then be eternal. Boettner would agree to this by saying that life is an, “eternal, continuous and conscious existence of the soul after the death of the body.”[26] Brunner disagrees at one point with the idea that the message of the gospel in relation to the future doesn’t hold any hope for the individual, rather it is meant for the hope of humankind.[27] Humanity therefore has hope through the message of the gospel but doesn’t give hope to the individual. Brunner’s comment here doesn’t completely support an individual hope in the Parousia. He does however look to the gospel as the hope for the present world that lives out its daily life in suffering.[28] This is agreeable as well. However, the gospel is also a part of the hope of the end; the end of life and the end of the world as humankind knows it. Therefore, for the purposes of giving hope, the Parousia and the gospel both offer hope in much the same way. They both reassure the believer that at the advent of death, whether it precede the eschaton or become part of it, hope is a product of the belief that there is something bigger at work in human history. Thus, the gospel and the Parousia prove to be a point of contact in hope for humanity as a whole and for the individual at the same time.
Although the event of the eschaton is seen as a point of hope for the individual and the church at large, it is also seen as a place of judgment. Augustine saw the event of the Parousia bringing not only hope but judgment. He felt that the hope is found in the reward of living a life for God but the punishment was being walked out in the human bodily form through death itself.[29] Judgment then is found in the physical present. Aquinas expounded upon this by saying that, “judgment is twofold: there is one, regarding the soul… and the other regarding the body.”[30] The judgment to the soul that is referred to is said to be on an individual basis whereas reward or punishment is prescribed.[31] To this end, the event of the eschaton would be about two things taking place, one event being the fulfillment of hope for the believer, and then judgment for the nonbeliever where punishment would be given. Hope then for the world could be only found through the gospel as Brunner thought. It must be understood, however, that the gospel does in fact point to the eschaton as Bultmann suggested.
In view of the historical aspects of understanding, what takes place at the point of the Parousia, there has been much debate upon how or when it will take place to which the focus of this paper will now turn.
In more recent times the study of eschatology has been a major thrust for the evangelical arm of the church. Their thrust is to glean from scriptures what was meant by end times and how one could interpret the signs of the end that scripture alludes to.
There are multitudes of directions of which to travel when talking about the study of general eschatology as it pertains to the church. For the purposes of preserving time within the pages of this paper, only four areas of study will briefly be considered. These three areas will include the historical premillennial return of Christ, the amillennial return of Christ, postmillennialism and the dispensational views of Christ’s return.
The year 2000 brought with it a new appreciation for looking toward the future for all.[32]
In the historical premillennial view, the Kingdom of Heaven was begun by Christ while he was on earth. After leaving earth, the Holy Spirit on the day of Pentecost was a sign of the present Kingdom age. The church would pass through a time of tribulation prior to Christ’s return. The end of the age would be signaled by the return of Christ to earth.[33] Following the return of Christ, who would reign for a millennium, Satan would then be let go for a time until the second return of Christ for final judgment and the setting up of heaven on earth. This view is seen as being the view from the patristic period which was later developed by Ireneaus.[34]
The amillennial understanding doesn’t see Christ reigning for a thousand years prior to His return. For the amillennialist, there is a brief period of time where Satan is loosed from his chains just prior to Christ’s return which will destroy Satan’s works.
In contrast to amillennilism, postmillennialism sees Christ’s return as following his thousand year reign. What happens prior to the thousand year reign is still debated. This view is also considered to have come from the church fathers which makes it historical in its own right.
Fourthly, dispensational eschatology, which is the most recent addition to this area of study, can be explained by the return of Christ as being in two parts which focuses on the term for the present generation.[35] According to dispensationalism, God deals with mankind through different dispensations in time in relation to covenants or ages associated with a person.[36] The current age is described as the age of grace. During this time, Christ could come at any moment to signal the eschaton. His return would be in two parts, first the rapture where all the saints will be called up to heaven, then a period of tribulation followed by the second coming that would hold the judgment portion of the eschaton.
Although there is some debate within the dispensational view at what point Christ would return being pre, mid or post tribulation, the belief in two the events of Christ are agreed upon. This view was made popular by Nelson Darby who perpetuated this style of general eschatology through his notes on the Bible.
Some who attest to this system, such as the Pentecostals, see the outpouring of the Holy Spirit during this time as one of the signs of the soon return of Christ. Althouse describes worship beliefs of the Pentecostals as being related to eschatology by an “emphasis on the Charismatic dimensions of the Holy Spirit in worship as it relates to tongues as a sign of the latter rain described in scripture.”[37] The development of the Holy Spirit’s role in Pentecostal style of worship as being spirit led is seen as a sign of the preparation of the return of Christ. In addition to the role of the Holy Spirit being a sign as to the soon return of Christ signaling the eschaton, most evangelicals see prophesies within the book of Revelation as yet to be fulfilled. For preterists, having prophesies with in the book of revelation that has not been fulfilled present problems. Preterism sees those prophesies within the apocalyptic literature; i.e., Revelations, as being fulfilled within the past and are already fulfilled. Knowing this, it would seem that the imminence of Christ’s return is at hand. Three of the four views discussed earlier would agree with the notion that Christ’s return is soon and the present time is nearing an end. This would be in contrast to those of the postmillennial persuasion who are of the opinion that Christ’s coming could not occur at any moment in time.[38] For the postmillennialists are mostly preterists as mentioned above.
Despite the notion that Christ could come at any moment, there is a temptation within dispensationalism to narrow the window of time down of Christ’s return to a season of time. Taylor notes that believers should live life to the fullest and warns against this standing on Matthew 24:36, where the warning is issued.[39]
The other temptation is to the attempt in the identification of the antichrist. There have been some who have tried to identify him looking through the monocular of history. Doing so is difficult even strange and is confusing seeing the different ideas of theology and hermeneutics of figures within the past.[40]
Others view general eschatology within a postmodern thought such as Stanley Grenz who sees pessimism about the future of the world with a revitalized expectation of an apocalyptic end.[41] Seeing this could alter how one sees how to apply a Christian ethic to life in general. With the realization of a fast approaching apocalyptic end to the world, it could effect how they implement values, life-style and motives.[42]
Having an outlook on life being full of pessimism and animalism could greatly affect how one could perceive how to live out life. Fear, suspicion and exclusion are some of the pitfalls one could face if not held with constraint with the balance of knowing that God is sovereign. There is comfort in knowing that when one lives a life for God in the expectation that their work will be rewarded in the end without anxiety is a blessing from God called peace. That is why it is good to find contentment within the midst of disappointment and fear through faith in God.
Kelly sees this notion of contentment as being a validation for the mission Christians have.[43] Reliance upon the resurrection of Christ enables the believer to focus and surpass the disappointment of life before the eschaton. That is why it is important for Christians as individual eschatological beings to see and understand their role as being connected with the destiny and history of the world. All have a part to play upon the stage of life.[44]
For the Christian, one must not fear the future but embrace it knowing they will have part in the end production and that all will all turn out in the end. For some such as Kathleen Norris, eschatology is seen as a word not merely from a dictionary but being lived out in every day life through suffering and victory over it.[45]

CONCLUSION
Despite the amount of information found within these pages, this but is the tip of the iceberg as it pertains to the study of eschatology. Eschatology can be an interesting field to pursue but also tedious when it comes to determining one’s own thoughts on the matter.
Looking at the area of personal eschatology, the author does agree with the findings of the church fathers as it relates to seeing death as the Bible does whereas when one departs from life, they are present in spirit form. This form then is subject to being with Christ. Life should be lived out with the expectation of the Parousia looking to it for hope and inspiration in the fulfillment of the mission; the mission being to follow Christ and live one’s life according to His precepts laid out for humanity in scripture. The future should not be seen as a grim picture as the postmodernists do; however, it should serve to remind all that time is limited and the time to live is now.
Speaking to general eschatology, the historical premillennial view is attractive. It is attractive due to the fact that it places no pressure on fearing the end as dispensationalism does by means of placing such emphasis on the immediacy of the apocalyptic end.
For the most part, all believers must live their life for Christ in integrity, self-sacrifice and excellence in all they do despite when they think the eschaton will happen. Doing so will insure that they are living right before God and man. So the mission will be fulfilled by the time of the Parousia. Focus for the believer in Christ should not be when He will return, but be on serving Him. When this is accomplished, all will truly turn out right in the end.
Eschatology, therefore, is personal and general due to the individual working within one’s own life to fulfill the mission of Christ and assisting others, the church in general, which combines the two.
The only way for one to come to conclusions to what their general eschatological beliefs are, they must search out the scriptures for themselves and educate their minds on the subject before choosing a platform of belief.
Christ will return, the time is unknown however. Since the arrival of Christ upon the earth and the spirit’s outpouring on the day of Pentecost, one must see that from that time on is the last days spoken of by scripture. Christians, therefore, must realize that it is not up to them to decide what month, year, day the eschaton is to take place. It is up to the individual to live for Christ, serve him and expect that he will return for the church when its mission is complete.


Althouse Peter, Pentecostal Eschatology in Conversation with Jürgen Moltmon and Peter Althouse. London, New York: T & T Clark International, 2003.
Anderson Raymond, Corporate Selfhood and Meditatio Vitae Futurrae: How Necessary is Eschatology for Christian Ethics?. Journal of the Society of Christian Ethics 23.01, 2003.
Anselm, Archbishop of Canterbury, The Major works of Anselm of Canterbury. Edited by Brian Davies and B.R. Evans. NY: Oxford University Press, 1998.
Aquinas Thomas, On Truth of the Catholic Faith; Summa Contra Gentiles. Translated by Charles O’Neil, NY: Image Books, 1955.
Augustine, Saint Bishop of Hippo, A Readers Companion to the Augustine Confessions. Edited by Kim Paffenroth and Robert Kennedy, Louisville KY: John Knox Press, 2003.
Barns Albert, Notes on the Bible, [e-Sword© bible software] Rick Myers, 2000-2005 available at http://www.e-sword.net
Basic Theology, Sheol. Basic Theology Online [online] available at http://www.basictheology.com/definitions/Sheol/
Boettner Loraine, Immortality. Grand Rapids, MI: Eerdmans publishing, 1957.
Bruce F. F., The Epistle to the Hebrews Revised. Grand Rapids, MI: Eerdmans, 1990.
Brunner Emil, The Eternal Hope. Translated by Harold Knight London: Lutterworth Press, 1954.
Bultmann Rudolf, The Presence of Eternity: History and Eschatology. New York: Harper press, 1957.
Chafer, Lewis Sperry. Contemporary Options of the Worlds End. Edited by Jeffery Richards. New York: Edwin Meller Press, 1993.

Culpepper Alan, The New Millennium in Contemporary and Biblical Perspectives. The new Millennium and Biblical Perspectives Review and Expositor 97, Atlanta GA: 2000.
Fison J. E., The Christian Hope: the Presence and the Parousia. NY: Longmans Publishing, 1954.
Fok John, Death, Hell and Resurrection. The Biblicist Resource Center, 2005. [Database online] available at http://www.biblicist.org/systematic/8.htm accessed 21 November 2005.
Gill John, Exposition of the Entire Bible. E-Sword© bible software, Rick Myers, 2000-2005 available at http://www.e-sword.net.
Grenz Stanley, Eschatological Theology: Contours of a Postmodern Theology of Hope, Eschatology and Theology Review and Expositor 97, Vancouver, Canada: 2000.
Historic Premillennialism. Online. available at http://www.fivesolas.com/esc_chrt.htm; accessed 22 November 2005.
Kelly Geffrey, Finding Sustenance in the Midst of Disappointment. Living Pulpit Journal 14.02 April-June 2005.
Macquarrie John, An Existentialist Theology A Comparison of Heidegger and Bultmann. NY: Harper Books, 1960.
McGrath Alister, Christian Theology an Introduction. Malden, ME: Blackwell Publishing, 2001.
McKim Donald,. Westminster Dictionary of Theological terms. Louisville, KY: John Knox Press, 1996.
Moltmann Jügen, The Future of Creation: Collected Essays. Translated by Margaret Kohl. Philadelphia, PA: Fortress Press, 1979.
Moody Dale, The Eschatology of Hal Lindsey. Review and Expositor 72 Journal Summer, 1975.
Nichols Steven, Prophecy Makes Strange Bedfellows: On the History of Identifying the Antichrist. Journal of Evangelical Theology Society 44.01, 2004.
Norris Kathleen, Coming Out Right in the End. Christian Century 114.30, October 29, 1997.
Pobee John, Human Transformation A Biblical View. Journal of Mission Studies 2 Number 1, 1985.
Taylor Barbra, Expecting the Second Coming: Don’t Say When. Christian Century Journal 121, September, 2004.
The International Standard Bible Encyclopedia. Volume II: E-J, Edited by Geoffrey Bromiley, Grand Rapids, MI: 1982.
The Interpreters Dictionary of the Bible Vol. II George Bitterick editor, NY: Abington Press, 1962.
Thomas Robert, The Doctrine of Imminence in Two Recent Eschatological Systems. Bibliotheca Sacra 157 Journal 157, October-December, 2000.
Webster’s Universal English Dictionary. New Landmark Scotland: Geddes and Grosset 2005.
Witherington Ben, Paul’s Letter to the Romans A Socio-Rhetorical Commentary. Grand Rapids, MI: Eerdmans, 2004.
The Anchor Bible Dictionary, Edited by David Noel Freedman. New York: 1992.
Wikipedia, Existentialism. Boston, MA: Free Software Foundation, Inc., 200-2002. [Online dictionary] available at http://en.wikipedia.org/wiki/Existentialism; accessed 22 November 2005.

[1]Webster’s Universal English Dictionary, (New Landmark Scotland: Geddes and Grosset 2005), 128.
[2]The Interpreters Dictionary of the Bible Vol. II George Bitterick editor, (NY: Abington Press, 1962), 126.
[3]The Anchor Bible Dictionary, Edited by David Noel Freedman, (New York: 1992), 166.
[4]Donald McKim, Westminster Dictionary of Theological terms, (Louisville, KY: John Knox Press, 1996), 1231.

[5]John Fok, Death, Hell and Resurrection, (The Biblicist Resource Center, 2005) [Database online] available at http://www.biblicist.org/systematic/8.htm accessed 21 November 2005.
[6]Ibid.
[7]Basic Theology, Sheol, (Basic Theology Online) [online] available at http://www.basictheology.com/definitions/Sheol/
[8]John Gill, Exposition of the Entire Bible, [e-Sword© bible software] Rick Myers, 2000-2005 available at http://www.e-sword.net
[9]Albert Barns, Notes on the Bible, [e-Sword© bible software] Rick Myers, 2000-2005 available at http://www.e-sword.net

[10]John Pobee, Human Transformation A Biblical View, Journal of Mission Studies 2 Number 1 (1985) : 5-9.
[11]Ben Witherington, Paul’s Letter to the Romans: A Socio-Rhetorical Commentary, (Grand Rapids, MI: Eerdmans, 2004), 144.
[12]Ibid., 217.
[13]F. F. Bruce, The Epistle to the Hebrews Revised, (Grand Rapids, MI: Eerdmans, 1990), 231.
[14]Wikipedia, Existentialism, (Boston, MA: Free Software Foundation, Inc., 200-2002), [online dictionary, Internet] available at http://en.wikipedia.org/wiki/Existentialism; accessed 22 November 2005.
[15]John Macquarrie, An Existentialist Theology A Comparison of Heidegger and Bultmann, (NY: Harper Books, 1965), 117.
[16]Ibid., 123.
[17]Ibid. 123.
[18]Jügen Moltmann, The Future of Creation: Collected Essays, Translated by Margaret Kohl. (Philadelphia, PA: Fortress Press, 1979), 31.
[19]Alister McGrath, Christian Theology an Introduction, (Malden, ME: Blackwell Publishing, 2001), 191.
[20]Ibid., 554.
[21]Thomas Aquinas, On Truth of the Catholic Faith; Summa Contra Gentiles, Translated by Charles O’Neil, (NY: Image Books, 1955), 345.
[22]Ibid.
[23]Anselm, Archbishop of Canterbury, The Major works of Anselm of Canterbury. Edited by Brian Davies and B.R. Evans, (NY: Oxford University Press, 1998), 444.
[24]Rudolf Bultmann, The Presence of Eternity: History and Eschatology, (New York: Harper press, 1957), 37.

[25]J. E. Fison, The Christian Hope: the Presence and the Parousia, (NY: Longmans Publishing, 1954), 242.
[26]Loraine Boettner, Immortality, (Grand Rapids, MI: Eerdmans publishing, 1957), 59.
[27]Emil Brunner, The Eternal Hope. Translated by Harold Knight (London: Lutterworth Press, 1954), 220.
[28]Ibid.
[29]Augustine, Saint Bishop of Hippo, A Readers Companion to the Augustine Confessions. Edited by Kim Paffenroth and Robert Kennedy, (Louisville KY: John Knox Press, 2003), 346.
[30]Thomas Aquinas, On Truth of the Catholic Faith; Summa Contra Gentiles), 345.
[31]Ibid.
[32]Alan Culpepper, The New Millennium in Contemporary and Biblical Perspectives, The new Millennium and Biblical Perspectives Review and Expositor 97 (Atlanta GA: 2000), 291.
[33]Historic Premillennialism, [online] available at http://www.fivesolas.com/esc_chrt.htm; accessed 22 November 2005.
[34]Ibid.
[35]Dale Moody, The Eschatology of Hal Lindsey, Review and Expositor 72 Journal (Summer 1975), 273.
[36]Lewis Sperry Chafer, Contemporary Options of the Worlds End, Edited by Jeffery Richards. (New York: Edwin Meller Press, 1993), 92.

[37]Peter Althouse, Pentecostal Eschatology in Conversation with Jürgen Moltmann and Peter Althouse. (London, New York: T & T Clark International, 2003), 193.
[38]Robert Thomas, The Doctrine of Imminence in Two Recent Eschatological Systems, Bibliotheca Sacra 157 Journal 157 (October-December 2000): 452f.
[39]Barbra Taylor, Expecting the Second Coming: Don’t Say When, Christian Century Journal 121 (September, 2004), 34ff.
[40]Steven Nichols, Prophecy Makes Strange Bedfellows: On the History of Identifying the Antichrist, Journal of Evangelical Theology Society 44.01 (2004), 75f.
[41]Stanley Grenz, Eschatological Theology: Contours of a Postmodern Theology of Hope, Eschatology and Theology Review and Expositor 97 (Vancouver, Canada: 2000), 339.
[42]Raymond Anderson, Corperate Selfhood and Meditatio Vitae Futurrae: How Necessary is Eschatology for Christian Ethics?, Journal of the Society of Christian Ethics 23.01 (2003), 21.
[43]Geffrey Kelly, Finding Sustenance in the Midst of Disappointment, Living Pulpit Journal 14.02 (April-June 2005), 5f.
[44]The International Standard Bible Encyclopedia, Volume II: E-J, Edited by Geoffrey Bromiley, (Grand Rapids, MI: 1982), 130.
[45]Kathleen Norris, Coming Out Right in the End, Christian Century 114.30 (October 29, 1997), 985.