Introduction
Eschatology, as Spaulding (n.d.) elucidates, engages with the ultimate questions of the end times and the final destiny of humanity. It is an area of theology that considers the ultimate hope for creation, which is intertwined with the return of Christ and the establishment of God’s kingdom in fullness. Spaulding (n.d.) describes the hope of ends as the restoration of all things under Christ, where justice, peace, and love prevail. This hope is encapsulated in the prayer, “Our Lord, Come” (Maranatha), which is a plea for the consummation of God’s kingdom.
Finding Hope in the End
The ecclesiastical institution’s manifestation of its anticipation illuminates its comprehension and enactment of its eschatological tenets. As posited by Spaulding (n.d.), the ecclesiastical body ought to incarnate this anticipation through the execution of equitable and amorous deeds that attest to the divine sovereignty. Consequently, the ecclesiastical polity is intimately intertwined with its eschatological anticipation, serving as its outward manifestation. In the words of Spaulding (n.d.), “The aspiration delineated within the New Testament scriptures is not towards an ethereal paradise, but rather towards a rejuvenated and rehabilitated cosmos” (p. 23). The Church is thus summoned to conduct itself in a manner that mirrors the forthcoming reality it yearns for, thereby infusing the present with vestiges of the divine, equitable, and benevolent dominion.
To embody the supplication “Maranatha,” the Church is compelled to participate vigorously in the worldly metamorphosis. This engagement encompasses championing those on the fringes of society, stewarding the environment, and striving for a societal structure that reflects the righteousness and tranquility of the celestial kingdom. Spaulding (n.d.) accentuates that such conduct is not a quiescent anticipation of the Messiah’s advent, but rather an active interaction with the terrestrial sphere: “The ecclesia is preordained to function as a symbol, a prelude, and an apparatus of the kingdom of the Almighty” (p. 54). Through such actions, the Church bears witness to the hope it cherishes and extends an invitation to others to partake in the expectancy of Christ’s second coming.
In practice, the Church should demonstrate the values of the kingdom in its community and in its political engagement. This could mean fighting against systemic injustices, promoting policies that protect the vulnerable, and fostering reconciliation in divided communities. By embodying the just and loving gaze of God, the Church makes tangible the future hope it proclaims.
Spaulding’s understanding aligns with the broader Christian tradition, where eschatological hope is not an escape from the world but a catalyst for transformation within it. As McGrath (2017) notes, “The Christian hope…is that the future will involve not the destruction of the present world…but its renewal and transformation” (p. 195). This transformation is both a present reality and a future promise, reflected in the Church’s witness to the world.
The Church, therefore, is called to a dynamic and hopeful engagement with the world, one that is both prophetic and practical. It lives out its eschatological hope by being an agent of God’s love and justice, anticipating the day when Christ will return, and all things will be made new. The prayer “Our Lord, Come” is not only an expression of longing but also a commitment to work towards the reality it anticipates.
Conclusion
In conclusion, the Church’s response to the hope of ends is to live as a community that both anticipates and participates in the coming kingdom of God. Through its actions, the Church embodies the just and loving gaze of God, offering a vision of hope and a foretaste of the world to come.
References
McGrath, A. E. (2017). Theology: The Basics (4th ed.). Wiley-Blackwell.
Spaulding, H. (n.d.). The Just and Loving Gaze of God With Us.
Spaulding, H. (n.d.). Voices In My Head Podcast Episode #309: Hank Spaulding and The Just and Loving Gaze of God With Us.