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Burgos, 2016
What comes into being originates from its contrary. In this way,
according to the principle of cyclical return, death must be the beginning
of life.
In his theory of knowledge, to know is to remember. Before being born
humans have contemplated the Ideal World. This shows that the soul
belongs to a word different from that characterized by becoming and
change.
There are two kinds of things, the visible and the invisible. The invisible
keeps its own identity, whereas the visible does not. Since the soul is
akin to the invisible, it will no change, it will not cease to exist.
The purpose of the soul is to give life. But life by its very nature cannot
turn into its opposite, death. The soul therefore lasts forever.
Thomas Aquinas offers three principal reasons for the immortality of the human
soul. Nonetheless, they are certainly incapable of proving the Christian doctrine of
immortality in the fullest sense of the word:
All humans desire to live forever; this desire would be in vain should the
soul be corruptible.
excessive dependence on the giver. This reluctance and closed attitude is a sign of an
original sinfulness.
Jesus in redeeming humanity from sin entered into this very dynamic: Gaining
while losing. This requires a deep conversion of heart on the part of the believer, an
unreserved and unconditional trust in God. Openness to the divine gift of eternal life
involves taking risk, the risk of sacrificing ones life, the risk of losing everything, the
risk of faith in God.
2.1.4.- Does the New Testament teach the final coming of Christ in
glory?
Two positions:
-The thorough eschatology school: This theory was firstly explained by Weiss
and supported by Schweitzer. According to them, the key to understanding the
preaching of Christ lies in the doctrine of the eschatological kingdom of God, which
should be understood strictly in terms of distinction and opposition between two
different ages (the old and the new, the earthly and the heavenly).
The throughgoing eschatologists argue that the kingdom is chronologically
near at hand. This imminent expectation gives the key to understanding Jesus mind,
mission, and public ministry. He urgently attempted to prepare the people for the
imminent breaking of the kingdom, through radical conversion and penance.
The disciples returned from their mission clearly aware that the expected
kingdom had not in fact arrived. As a result, no longer would Jesus consider himself as
the prophet destined to usher in the kingdom of heaven, but as the promised Messiah,
destined to become the Son of man, the one who was meant to inaugurate the
definitive kingdom of God. After the death of Jesus the disciples certainly encountered
the risen Lord. They had to learn to cope with a new crisis occasioned by the fact that
the resurrection appearances of Jesus were not of the ultimate or definitive kind they
had expected. The apostles discovered that, instead of sitting on thrones to judge the
twelve tribes of Israel, they were sent forth to continue preparing for the definitive
witness Parousia by an extensive ministry of preaching, baptizing, and giving witness to
the Lord until his return in glory. However, as time went by and the possibility of a final
coming of the Son of man became more and more remote, Christians made adjustments
and corrective additions to Jesus original message.
This theory is problematic because this school takes for granted that Christ was
substantially unaware of his identity and mission. Christ could not have saved us unless
he knew us and understood the mission the Father commended to him. On the other
hand, the studies of Weiss and Schweitzer have had the merit of showing that Christian
life is deeply eschatological in character.
-The realized eschatology of Dodd: Dodd claims that the kingdom of God is
already complete, active, or realized; nothing substantially new is to be expected in the
future. This position is to be found in Johns Gospel: He who believes has eternal life.
Scriptural texts unequivocally referring to an eschatological future are
interpreted by Dodd either as apocalyptic motifs inserted by the evangelist for
contingent purposes or as literary devices intending to express the transcendence of the
kingdom within the present historical situation. However, they should not be considered
as referring literally to future events.
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The position of Bultmann has in common with Dodds the fact that he links
eschatological fullness unequivocally with the present moment: The kingdom of God is
already as fully active in believers as it will be ever. Yet he differs from Dodd in that
the past as little weight as the future; only the present counts.
The substance of Jesus eschatological preaching does not refer to any possible
end of time coming eventually into view, but rather to the fact that God transcends
history.
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Many authors hold that Mt 10:23, 16:28, 24:34, and other texts does not refer to
the Parousia as such, but rather to some other critical moment of fulfilment in Christs
mission that is previous to the Parousia and prepares for it. Whatever way the text are to
be understood, it is clear that their gradual or partial fulfilment throughout the history of
salvation always constitutes a kind of typological foreshadowing of the final Parousia.
The end of time depends not only on the divine predetermination of the history, but also
on the response of humans to Gods offer of salvation.
Paul, in his earlier epistles, expresses definitive scatological salvation in openly
future terms. He teaches that even though the new life of the baptized constitutes a real
anticipation of the resurrection, final transformation still has to come. In later Pauline
epistles, less attention is paid to the end of time and the future salvation, although the
later are never called into question. The Day of Yahweh that the prophets of the Old
Testament spoke of, called the Day of the Lord in 1Ts and 1Cor, becomes the day of
judgement in later Pauline writings.
No hospital of John gives particular emphasis to the presentist character of
Christian salvation. However, the future aspect of salvation is by no means neglected.
Far from denying the eschatological side of Christian salvation, the fourth Gospel gives
expression to a movement that goes from the future to the present.
The early liturgy of the Roman Church was clearly directed in hope to the
Parousia. This liturgy is focused on Christ as our meditator. The prayer of the Church is
directed to God the Father, through Christ, who is our intercessor; he is situated on our
side: Per Christum Dominum nostrum.
In later Carolingian liturgy, prayer is directed to the Trinity. Christ is now
represented as belonging, as it were, to the Godhead. The reason for this change of
emphasis was the attempt to avoid any kind of subordinationism in Christology in the
wake of the Arian crisis. The liturgical reform integrated by Vatican Council II wished
to renew the church liturgical emphasis on the final coming of Christ in glory.
language. For the Jews, resurrection involves the awakening of buried corpses through
the power of God.
Some authors have detected something similar to resurrection belief in the
Orphic and Pythagorean doctrine of the transmigration of souls. The ancient doctrine
of transmigration envisages the eventual liberation of the soul after repeated purifying
incarnation in diverse bodies, human and animal. Although some scriptural texts seem
to support the doctrine of reincarnation, in real terms it is far removed from Christian
and Jewish believe.
Resurrection is not comparable with reincarnation because:
explicit appearance only in the later books of the Old Testament, from
200 BC onward, especially those of an apocalyptic kind. The doctrine
may be seen to develop in three stages: Theological and literary
foundations; Old Testament teaching on resurrection; New Testament
doctrine on resurrection.
In the Old Testament the groundwork for the train of resurrection is prepared in
a variety of ways. The following six may be mentioned:
The human quest for the definitive personal justice sets the scene for the
doctrine of final resurrection. Resurrection is not only for the just, but is,
rather, a prerequisite for justice being done.
The Old Testament teaches that the supreme, liberating power of
Yahweh is present everywhere, even in Sehol.
Yahweh may be distinguished from the pagan gods in that He is the
God of the living.
Death and definitive corruption do not belong to Gods original plan, for
he has created everything for life. Death came into the world through
human sin. Those who live in a union with God will be freed from death.
The assumption into heaven of Enoch and Elijah provides a clear
indication of the generalised acceptance of the possibility of full bodily
life been restored after death, especially for those who are specially
favoured by God.
Many prophetic texts speak of the falling away and rising up of Israel in
terms of a process of bodily death and resurrection.
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buried. However, should someone opt for cremation in order to profess their belief in
the perishable character of matter, to deny life after death or the power of God over
matter, then the practice would be illicit. All in all, burial is to be recommended over
cremation.
Early Christian writers were keenly aware of the difficulties resurrection belief
involved. Two principal difficulties:
Besides the general characteristics of the risen body, Thomas also explains that
the just will be glorified in the risen estate in a singular way:
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By contrast with the just, Thomas concludes, the content in the risen estate will
be marked with the opposite qualities: Suffering, awkwardness, heaviness, ugliness.
3.2.2.- The identity of the risen and earthly body: The implication of
resurrection belief for ethics and spirituality
The identity of the risen body with the earthly one does not require a strict
material identity between the physical elements of our earthly condition and those of the
risen estate. Some authors have suggested that formal identity would be sufficient to
ensure human identity at resurrection. In other words, the same soul that informs matter
would ensure the identity of the same person, independently of the physical matter
people had in this life. The position does not give sufficient weight to the realism and
objectivity of Jesus resurrection. Neither does it take sufficiently into account the
eschatological implications of the liturgical praxis of venerating bodily relics of the
saints, and the dogma of the assumption of Our Lady into heaven.
The expression resurrection of the flesh is fundamentally anti-Gnostic in
character. It may also be understood in terms of the Aramaic expression kol-basar, thus
indicating the universality of final resurrection.
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Of its contents.
One hopes in the power and goodness of God alone, for only He is
capable of rising us from the death and destroying corruption.
It serves as a stimulus to live an upright moral and Christian life that will
be fully and eternally manifested before God and humanity in and
through the resurrection.
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Though Gods power the new world will be filled with justice and peace. In Vatican
Council II, some Council Fathers requested the inclusion of a clear reference to the
discontinuity between this world and the next. The suggestion was accepted.
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Is the one who at the cost of his own life offered humanity the precious
gift of salvation.
Jesus knows the human condition perfectly well.
If judgment is understood as the definitive manifestation of entire created
word before God, then it might be said that resurrection, which is as it
were the extension of Christs resurrection to humanity, may virtually
identified with judgement.
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If God is the source and fountain of life in the Old Testament, in the New
he has granted the Son also to have life himself.
Eternal life is obtained by those who in the present moment believe.
Two ways in which God gives life in an eschatological context: as
eternal life for those who believe in the present moment, and as
resurrection of all that will take place at the end of time.
human happiness consists exclusively of a movement, since life is not the capacity for
movement, but his movement itself.
6.2.5.- Praising God and being praised by God, the joy of the blessed
The just will be filled with the kind of exquisite joy a child experiences when
being praised by its superiors. And of course only to believers are meant to be childlike
in spirit.
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A clear eschatological tension may be detected between the now and the
then.
The vision of God spoken of is open and clear, face to face. The
expression is to be found in the Old Testament, where it expresses
friendship and intimacy with God. It should be said that the just see God
in that God makes himself seen.
The text closely associated the vision of God and the virtue of charity.
1Jn 3:1-2. The text is structured eschatologically, and clearly points toward the
future from the present. Johns affirmation is based on the Christians divinization
through faith. It may be noticed that not only is divinization the cause of vision, but to
an important degree it is also caused by vision. Divinization makes vision possible, and
mission in turn gives full expression to divinization.
Mt 5:8. This is a clear repetition of what Jesus had said in the Sermon of the
Mount, a text that serves to further express the eschatological vision of a God.
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always and only the good. Thus, when someone contemplates God face-to-face they
become simply incapable of choosing something that excludes the divinity.
6.5.- The social aspect of eternal life and the role of Christian
charity
6.5.1.- Vision of God and charity
Paul in 1Cor 13 associates the vision of God with charity. Seeing God may not
be considered as a kind of cold, purely intellectual contemplation. Rather vision is the
final act, supreme act of charity.
The controversy between Thomas Aquinas and Bonaventure: Thomas takes up
the classical Augustinian maxim to the effect that nihil amatur nisi cognitur. That is to
say, knowledge (and therefore vision) is prior to love, in that it makes love possible.
Bonaventure insists on the priority of love over vision, of will over knowledge. In
Hebrew, the terms to love and to know are virtually equivalent.
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The very term used in the New Testament to designate hell, Gehenna, seems to
be the derived from the term Ge-hinnm, the same place where corpses were cremated,
probably in the valley of Hinnom, close to Jerusalem.
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The early Fathers repeat for the most part New Testament statements
respect of eternal punishment, just as they are. V.gr. Ignatius of Antioch.
The latter considered the pains of hell as temporary and medicinal.
Eventually all sinners will be purified of the sins they freely committed
and will be saved. This is usually called the doctrine of the universal
reconciliation (apokatastasis)1. For Origen, the reason why the Church
The doctrine of the apokatastasis was not eventually accepted by the Curch, the following
Origenist position being rejected at the Synod of Constantinople (543).
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God simply does not save those who die in mortal sin. No one can oblige
God to offer his grace and friendship forever.
After death, human being survives as a separated soul. For purely
anthropological reasons, it is suggested that the unrepentant sinner is no
longer able to change its will.
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Rather than taking for granted that human freedom is incapable of grave crimes,
and deducing from that that hell is an absurdity, it is more correct, theologically
speaking at least, to consider hell as a real possibility.
The authors are aware that they are not dealing with an article of faith in
the strict sense of the word, but rather with a kind of spiritual conviction.
Fathers of the Church for the most part took a less severe position, and
the posterior reaction suggesting condemnation of the majority was
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In Gods design the end coincides with the beginning, and thus all the
spiritual beings should eventually be reconciled.
Evil, being a finite reality, cannot endure forever.
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8.2.3.- The presence and action of the risen Lord in the Churchs liturgy
The sacraments are not only signs that commemorate the past, nor simple
operative symbols of Gods grace in the present moment. Besides, the sacraments
constitute a promise of future glory, a prefigurement of the hoped-for Parousia. As such
they are destined to disappear at the end of time, when Reality will take the place of
Figure.
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Dying person in the power that is in some way released and the moment
of his death.
Christs acceptance of death occasioned the pouring out of the forgiving
and transforming power of God, in which believers partake.
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contemplated the sacred humanity of Christ after final resurrection. In another series of
sermons, he taught that the souls of sinners, likewise, will not enter hell until after final
judgment. On neither occasion does it seemed that the Pope intended to speak
authoritatively; much less did he wish to define a new dogma. Shortly before dying, he
retracted. His retraction was made public by his successor, Benedict XII, who
promulgated the constitution Benedictus Deus with the express will of defining the
doctrine of full retribution as a dogma of the Church. Benedictus Deus has been
confirmed frequently in official Church teaching.
to all on the day of judgment, has already taken place for each one on the day of their
death.
Besides, several the scriptural texts speak openly of the existence of purgatory.
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to determine the doctrine of faith. The denial of purgatory is also closely linked with the
Lutheran doctrine of justification by faith alone, that is, without works.
10.5.- The
purification
purpose
and
characteristics
of
postmortem
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structure centered on the union of the individual with the divinity. Christian eschatology
should reflect the fact that each human being is precious and unique. However, this
understanding also tended to facilitate a somewhat other-worldly, individualistic view
of human destiny that seemed incapable of inspiring an incisive social ethics, a spiritual
deeply involved in transforming the world. This change of emphasis from one
individual, almost private, eschatology to a collective, public one, was accompanied at
times and inspired by an exclusively horizontal spirituality and ethics. As a result,
important elements of individual eschatology came to be neglected. Benedict XVI in
Spe Salvi speaks of the need to integrate anew the individual and collective aspects of
Christian salvation.
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Christ is directly involved in bringing about eternal life and the risen
estate, the condemnation of the unjust, the purification of sinners, and the
resurrection of the dead.
The action of Christ on believers take place by the sending of the Holy
Spirit.
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Tabla de contenido
1.- The Christian virtue of hope and the epistemological underpinnings of
Christian eschatology ....................................................................................................... 2
1.1.- The passion and the virtue of hope ........................................................... 2
1.1.1.- Hope as a passion .............................................................................. 2
1.1.2.- Is hope a virtue? ................................................................................ 2
1.1.3.- When a passion becomes a virtue...................................................... 3
1.1.4.- Eschatology as Theology: The basis of hope .................................... 3
1.1.5.- Eschatology as Anthropology: The humanity of hope ...................... 3
1.1.6.- Ultimate and penultimate hopes ........................................................ 3
1.2.- The truth of Christian hope ...................................................................... 4
1.3.- The rationality of Christian eschatology and the question of the
incorruptibility of the human soul ................................................................................ 4
1.3.1.- Protestantism and the immortality of the soul ................................... 4
1.3.2.- The knowableness of the souls immortality ..................................... 5
1.3.3.- Philosophical reasons in favor of personal immortality .................... 5
1.4.- The anthropological coherence of Christian eschatology: Integrating the
immortality of life and of self ....................................................................................... 6
1.4.1.- The immortality of human life .......................................................... 6
1.4.2.- The immortality of the human selfhood ............................................ 6
1.4.3.- Immortality of life and immortality of self: Are they compatible with
one another? .............................................................................................................. 6
1.5.- The spiritual consistency of Christian eschatology: The prize and the
price of Heaven ............................................................................................................. 6
1.6.- The interior revelation of the truth of Christian eschatology: The action
of the Holy Spirit, cause and power of hope ................................................................ 7
2.- Parousia: The future coming of the Lord Jesus in glory ................................. 7
2.1.- Will the Parousia ever take place? ........................................................... 7
2.1.1.- The anthropological issue: Fear of the Parousia................................ 7
2.1.2.- Philosophical implications of the Parousia ....................................... 8
2.1.3.- The Parousia and the scientific cosmologies ..................................... 8
2.1.4.- Does the New Testament teach the final coming of Christ in glory? 9
2.2.- The realism of the Parousia: Evidence from Scripture ........................... 10
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