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Essential Eschatology: Our Present and Future Hope
The study of end times often gets bogged down in minutiae that rarely affects daily life. Or we find ourselves passively waiting for God's future, Avoiding both of these traps, Essential Eschatology gets to the heart of the matter by examining how the Christian hope and practice of resurrection affects Christian mission and everyday life. Author John Phelan notes, "Eschatology is not about the end only but the beginning and middle of faith and life as well. Christianity…is eschatological to its core." Raised with Christ, Jesus' followers are called to practice resurrection, which reshapes relationships with our families, our neighbors and the world at large. "All that is anticipated in the new heavens and the new earth is to be lived out in the Christian community―a community that has already died and been raised with Christ." This creates within the world a unique community hope. Essential Eschatology explores Christian hope in relation to In Essential Eschatology professors, students and pastors will find a sure guide in a frequently misunderstood and often confusing theological landscape. With the thoroughly biblical perspective found in this book, we discover the future spilling into the present.
- GenresTheology
203 pages, Paperback
First published November 1, 2013
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December 22, 2013
As I write this review the season of Advent is coming to a close. I have spent part of this season reflecting on Christ’s return. Eschatology is the study of end times. Itsignals our final hope: Christ’s return, a new heaven and new earth, and the restoration of all things. Thus the lectionary rehearses Old Testament prophecies that point to Jesus’ coming and hint at future hope: when lion lays down with lamb and we study war no more. Part of my reflections on eschatology in this season, have been guided by a new book from one of my favorite practical theologians, John Phelan, Jr.
I have been a fan of Phelan since taking a Evangelical Covenant Orientaiton class (the denomination I am seeking a pastoral position in) where I read one of his previous books. As a former dean and president of North Park Theological Seminary in Chicago (the denomination’s seminary), Phelan is an important ECC voice. Essential Eschatology: Our Present and Future Hope, urges us to take eschatology seriously. Despite how much this season of Advent calls us to hope and long for Christ’s coming, many of us Evangelicals have an uneasy history with eschatology. There are influential fringe groups that fanatically obsess over end times, naming days and hours of Christ’s return. Others, like me at times, have claimed ambivalence. calling ourselves ‘pan-millenialists,’ because it will all pan out in the end. Phalen challenges us to see the importance of eschatology because of its practical and personal significance (13).
This is a short book (less than 200 pages), but Phelan covers a lot of ground in ten chapters. Chapter one gives an overview of Christian hope through the lens of Isaiah, the Gospels and Revelation. Chapter two describes the urgency of reclaiming Christian eschatology. Phelan argues that the alternative to Christian hope is accommodation to the wider culture. he describes the alternative and prophetic hope of early Christians and the later accommodation to culture by the church at large, beginning with Constantine. Thus Phelan warns against our contemporary capitulation to our contemporary culture, especially in the areas of individualism, technology and the destruction of creation (45-8) Rather than ‘buying in’ to these false and bankrupt hopes, Phelan encourages us to cling to the hope we have in Christ.
The chapters that follow make Christian hope vivid. Chapter three discusses the hope for resurrection. For Christians, our eternal hope is bound to Christ’s resurrection and our life and eternal destiny is bound up in him. We too shall rise!. Chapter four describes the hope of future judgement. In an-anything-goes, relativistic world, judgment may not seem ‘hopeful’ at first glance; however, Phelan makes the case that we live in a ‘morally serious universe’ and that the decisions we make matter (84). He discusses the reality of hell as the natural consequences of isolating ourselves from God and sinking into misery, fear, and loss (84).
Chapter five describes the hope of the Kingdom of God–Christ’s reign on the earth. When Jesus came he proclaimed that the Kingdom of God was here. As the church awaits the fullness of the Kingdom coming, it also inhabits the Kingdom come. The church is the sacrament of the Kingdom of God (in Moltmann’s happy phrase)!. Phelan exhorts us to live out ‘the Kingdom life’ proclaimed by Jesus even as we await its consummation (98).
In chapter six, Phelan discusses our hope for Christ’s return. He argues (along with N.T. Wright) that Jesus’ coming was the grand fulfillment of Israel’s story (107). Yet he differs from Wright in seeing eschatological implications for the Olivet discourse(Mark 13 and parallels) beyond the destruction of the temple in 70 A.D. Specifically, Phelan takes seriously Christ’s statement that no one knows the day or the hour except the Father and applies this statement to Jesus’ second coming. However, Phelan is no Hal Lindsey. He doesn’t give specifics about Christ’s return but says that it will likely be as surprising as the first (118).
Chapter seven takes a closer look at the book of Revelation, to reveal our hope in the midst of empire. John of Patmos wrote while imprisoned by the emperor to a church struggling against opposition and threat. Phelan urges us to read Revelation with an eye for how to navigate a hostile world (and not to see prophetic references to helicopters and nuclear war).
Chapters eight and nine discuss our our hope for the millennium and the hope of Israel, respectively, There are different views on the millennium–Christ’s thousand year reign. Phelan argues for a millenarian view (àla Moltmann) which posits that Jesus will rule the whole earth. This points to the redemption of our world, and also challenges the historic Christian tendency of supersessionism in regard to the Jews. A restored world, means a restored Israel and the promises to Israel are not negated by the existence of the church.
The capstone of Phelan’s reflections is chapter ten, the ‘hope for the church.’ Phelan acknowledges the past failures of the church (i.e. antisemitism, the crusades, etc). But he also has faith and hope because the church is Jesus’ vessel to help usher in the kingdom. The restoration of all things is Christ’s work but we in the church have our part to play, as ambassadors of reconciliation (187).
I loved this book. Phelan draws on the insights of N.T. Wright, Rodney Stark, Jurgen Moltmann and others in describing out hope as Christians. I found this book both accessible and compelling (a rare combination). I appreciated that Phelan did not get bogged down in end time predictions but explored the implications of our hope within a biblical-theological framework. I recommend this book for students, for use with church small groups and for individual readers who are interested in exploring Christian eschatology. While this is published by IVP’s academic press, ordinary readers will also be able to engage with the material that Phelan presents. He avoids theological jargon and explains his terminology. This is a book appropriate for any thinking Christian.
Christianity is by necessity eschatological. I am grateful for Phelan’s work in cataloging and describing how Jesus is our hope. I give this book 5 stars. ★★★★★
Thank you to InterVarsity Academic for providing me a copy of this book in exchange for my honest review.
I have been a fan of Phelan since taking a Evangelical Covenant Orientaiton class (the denomination I am seeking a pastoral position in) where I read one of his previous books. As a former dean and president of North Park Theological Seminary in Chicago (the denomination’s seminary), Phelan is an important ECC voice. Essential Eschatology: Our Present and Future Hope, urges us to take eschatology seriously. Despite how much this season of Advent calls us to hope and long for Christ’s coming, many of us Evangelicals have an uneasy history with eschatology. There are influential fringe groups that fanatically obsess over end times, naming days and hours of Christ’s return. Others, like me at times, have claimed ambivalence. calling ourselves ‘pan-millenialists,’ because it will all pan out in the end. Phalen challenges us to see the importance of eschatology because of its practical and personal significance (13).
This is a short book (less than 200 pages), but Phelan covers a lot of ground in ten chapters. Chapter one gives an overview of Christian hope through the lens of Isaiah, the Gospels and Revelation. Chapter two describes the urgency of reclaiming Christian eschatology. Phelan argues that the alternative to Christian hope is accommodation to the wider culture. he describes the alternative and prophetic hope of early Christians and the later accommodation to culture by the church at large, beginning with Constantine. Thus Phelan warns against our contemporary capitulation to our contemporary culture, especially in the areas of individualism, technology and the destruction of creation (45-8) Rather than ‘buying in’ to these false and bankrupt hopes, Phelan encourages us to cling to the hope we have in Christ.
The chapters that follow make Christian hope vivid. Chapter three discusses the hope for resurrection. For Christians, our eternal hope is bound to Christ’s resurrection and our life and eternal destiny is bound up in him. We too shall rise!. Chapter four describes the hope of future judgement. In an-anything-goes, relativistic world, judgment may not seem ‘hopeful’ at first glance; however, Phelan makes the case that we live in a ‘morally serious universe’ and that the decisions we make matter (84). He discusses the reality of hell as the natural consequences of isolating ourselves from God and sinking into misery, fear, and loss (84).
Chapter five describes the hope of the Kingdom of God–Christ’s reign on the earth. When Jesus came he proclaimed that the Kingdom of God was here. As the church awaits the fullness of the Kingdom coming, it also inhabits the Kingdom come. The church is the sacrament of the Kingdom of God (in Moltmann’s happy phrase)!. Phelan exhorts us to live out ‘the Kingdom life’ proclaimed by Jesus even as we await its consummation (98).
In chapter six, Phelan discusses our hope for Christ’s return. He argues (along with N.T. Wright) that Jesus’ coming was the grand fulfillment of Israel’s story (107). Yet he differs from Wright in seeing eschatological implications for the Olivet discourse(Mark 13 and parallels) beyond the destruction of the temple in 70 A.D. Specifically, Phelan takes seriously Christ’s statement that no one knows the day or the hour except the Father and applies this statement to Jesus’ second coming. However, Phelan is no Hal Lindsey. He doesn’t give specifics about Christ’s return but says that it will likely be as surprising as the first (118).
Chapter seven takes a closer look at the book of Revelation, to reveal our hope in the midst of empire. John of Patmos wrote while imprisoned by the emperor to a church struggling against opposition and threat. Phelan urges us to read Revelation with an eye for how to navigate a hostile world (and not to see prophetic references to helicopters and nuclear war).
Chapters eight and nine discuss our our hope for the millennium and the hope of Israel, respectively, There are different views on the millennium–Christ’s thousand year reign. Phelan argues for a millenarian view (àla Moltmann) which posits that Jesus will rule the whole earth. This points to the redemption of our world, and also challenges the historic Christian tendency of supersessionism in regard to the Jews. A restored world, means a restored Israel and the promises to Israel are not negated by the existence of the church.
The capstone of Phelan’s reflections is chapter ten, the ‘hope for the church.’ Phelan acknowledges the past failures of the church (i.e. antisemitism, the crusades, etc). But he also has faith and hope because the church is Jesus’ vessel to help usher in the kingdom. The restoration of all things is Christ’s work but we in the church have our part to play, as ambassadors of reconciliation (187).
I loved this book. Phelan draws on the insights of N.T. Wright, Rodney Stark, Jurgen Moltmann and others in describing out hope as Christians. I found this book both accessible and compelling (a rare combination). I appreciated that Phelan did not get bogged down in end time predictions but explored the implications of our hope within a biblical-theological framework. I recommend this book for students, for use with church small groups and for individual readers who are interested in exploring Christian eschatology. While this is published by IVP’s academic press, ordinary readers will also be able to engage with the material that Phelan presents. He avoids theological jargon and explains his terminology. This is a book appropriate for any thinking Christian.
Christianity is by necessity eschatological. I am grateful for Phelan’s work in cataloging and describing how Jesus is our hope. I give this book 5 stars. ★★★★★
Thank you to InterVarsity Academic for providing me a copy of this book in exchange for my honest review.
February 20, 2015
Discussions of eschatology (the study of end things) often get wrapped up in debates about interpretive themes for the book of Revelation, attempts to equate different symbols with different contemporary events, and predictions of the date of Christ’s return (several of which I’ve seen come and go in my lifetime!). What I loved about this book by John Phelan is that he focused on how the future hope we embrace can practically shape our lives as individuals and church communities in the present.
Hope is a theme that runs through the book, and even through the chapter titles. Phelan begins by exploring the hope of Israel and the promises to Israel fulfilled in the breaking in of the kingdom of God in the person of Jesus. That fulfillment is both present and future and in fact the church in mission brings the future into the present through its hopeful life. At the same time this is not a hope that should be diverted into accommodations with political powers. Phelan traces the sad history of this from Constantine to the present and our call to be a counter-cultural people of hope in the Lord who will make all things new. Because of this hope of creation renewed and the resurrection of Jesus, we believe that this renewal will extend to the resurrection of our bodies. Our hope is not to be disembodied souls floating around heaven but saints with new creation bodies in the new creation on earth.
Phelan then turns to the strange hope of judgment that actually is good news, that God will set things right. While he argues that descriptions of heaven and hell are metaphorical, he does believe in a reality behind these metaphors and the possibility that God will honor the choices of those who refuse heaven while arguing that we may depend upon “the judge of the world will do right.” While arguing against purgatory as an intermediate state or process, he allows for the possibility of healing and growth to fully realize God’s image in us.
He goes on to explore in more depth the idea of the coming of the kingdom, which was not “the end of the world as we know it” but the coming of God’s rule into the world. He argues that the community of those who are under the rule of Jesus are a reflection but not the coming of this kingdom in its fullness. It is a community whose life should anticipate mending the rifts in the world as a people of peace and reconciliation. The church at the same time is not to consider either personal renewal or societal renewal to replace the ultimate personal return of Jesus. This expectation also provides hope in the midst of empire, whether that be the power of Rome or western capitalism. Against both amillenialism and premillenialism, he argues for the personal reign of Jesus on earth, leaning toward a type of post-millenialism. With regard to Israel, he argues against supercessionism (i.e. that the church has superceded Israel) to propose the salvation of the Jews alongside Gentiles. He argues that perhaps the most powerful witness to the Jews is to manifest Christ’s transforming power in living lives of shalom in the world, bringing peace rather than conflict. He recounts a conversation where a Jewish rabbi, in response to sharing along these lines says, “Well, we Jews have not seen it.”
And so he concludes with what it means for the church to bring its hope for the future into the present. It is the living of shalom, this mending of the world lived out in service, in mission, in play, and celebration. It is to do so without corrupting alliances with political powers or structures of ecclesial power. It is proclaiming the God who both respects human freedom while entering into the suffering caused by the misshapen exercise of that freedom.
Some may take exception to the author’s ideas about the millenium and about judgment. What is incontestable is the challenge to live into the new creation hope of the risen Lord which means living toward the peaceable kingdom to come. This challenges our false hopes in technology and political structures while calling us to lives of great joy, humble service and abiding hope. What Phelan has given us is a book about the future enabling us to live with hope in the present.
Hope is a theme that runs through the book, and even through the chapter titles. Phelan begins by exploring the hope of Israel and the promises to Israel fulfilled in the breaking in of the kingdom of God in the person of Jesus. That fulfillment is both present and future and in fact the church in mission brings the future into the present through its hopeful life. At the same time this is not a hope that should be diverted into accommodations with political powers. Phelan traces the sad history of this from Constantine to the present and our call to be a counter-cultural people of hope in the Lord who will make all things new. Because of this hope of creation renewed and the resurrection of Jesus, we believe that this renewal will extend to the resurrection of our bodies. Our hope is not to be disembodied souls floating around heaven but saints with new creation bodies in the new creation on earth.
Phelan then turns to the strange hope of judgment that actually is good news, that God will set things right. While he argues that descriptions of heaven and hell are metaphorical, he does believe in a reality behind these metaphors and the possibility that God will honor the choices of those who refuse heaven while arguing that we may depend upon “the judge of the world will do right.” While arguing against purgatory as an intermediate state or process, he allows for the possibility of healing and growth to fully realize God’s image in us.
He goes on to explore in more depth the idea of the coming of the kingdom, which was not “the end of the world as we know it” but the coming of God’s rule into the world. He argues that the community of those who are under the rule of Jesus are a reflection but not the coming of this kingdom in its fullness. It is a community whose life should anticipate mending the rifts in the world as a people of peace and reconciliation. The church at the same time is not to consider either personal renewal or societal renewal to replace the ultimate personal return of Jesus. This expectation also provides hope in the midst of empire, whether that be the power of Rome or western capitalism. Against both amillenialism and premillenialism, he argues for the personal reign of Jesus on earth, leaning toward a type of post-millenialism. With regard to Israel, he argues against supercessionism (i.e. that the church has superceded Israel) to propose the salvation of the Jews alongside Gentiles. He argues that perhaps the most powerful witness to the Jews is to manifest Christ’s transforming power in living lives of shalom in the world, bringing peace rather than conflict. He recounts a conversation where a Jewish rabbi, in response to sharing along these lines says, “Well, we Jews have not seen it.”
And so he concludes with what it means for the church to bring its hope for the future into the present. It is the living of shalom, this mending of the world lived out in service, in mission, in play, and celebration. It is to do so without corrupting alliances with political powers or structures of ecclesial power. It is proclaiming the God who both respects human freedom while entering into the suffering caused by the misshapen exercise of that freedom.
Some may take exception to the author’s ideas about the millenium and about judgment. What is incontestable is the challenge to live into the new creation hope of the risen Lord which means living toward the peaceable kingdom to come. This challenges our false hopes in technology and political structures while calling us to lives of great joy, humble service and abiding hope. What Phelan has given us is a book about the future enabling us to live with hope in the present.
April 28, 2023
This book doesn’t teach you eschatology. It just doubts every form of eschatology we know of and asks the reader to rethink everything. Too short to be able to handle any view appropriately, and he makes far too many unsubstantiated and straw-man arguments. Would not recommend.
The only positive was his encouragement to life in light of your eschatology. The kingdom cannot just be an idea, but a reality. Since he practically quoted N.T. Wright’s book in its entirety in block quotes, you can just read that one if you want.
The only positive was his encouragement to life in light of your eschatology. The kingdom cannot just be an idea, but a reality. Since he practically quoted N.T. Wright’s book in its entirety in block quotes, you can just read that one if you want.
May 7, 2025
What Phelan does in 187 pages is impressive. This concise statement of eschatology is no mere summary of tired positions. It is careful, constructive, and at many places, eloquent. Each chapter is able to move easily from contemporary biblical passages scholars, theologians, and current cultural issues. Phelan has clearly drank deeply from the the scholarship of N. T. Wright, Jurgen Moltmann, and others, while still offering his own voice. He is able to state things deeply yet simply and clearly.
March 27, 2023
Very accessible book on generating a thoughtful eschatological framework.
(Was so surprised in the last chapter to find the author connected the passage at the end of 2 Corinthians 5 with the Grand Inquisitor speech from Brothers Karamasov, which I did in a sermon last month! Loved that.)
(Was so surprised in the last chapter to find the author connected the passage at the end of 2 Corinthians 5 with the Grand Inquisitor speech from Brothers Karamasov, which I did in a sermon last month! Loved that.)
December 28, 2025
Great study material on Eschatology
Enjoyed studying this material very neat, precise and straight to the point. If you are looking for an understanding in this topic this is the book for you .
Enjoyed studying this material very neat, precise and straight to the point. If you are looking for an understanding in this topic this is the book for you .
July 29, 2014
This book starts well, and I had high hopes for it in the beginning. But after several chapters, the argument seriously degenerated. The author leans heavily on NT Wright. No problem here, but his reliance on Wright is piecemeal and thus reductionistic. His constant refrain that the Christian's future is 'earthly' rather than heavenly makes one wonder if the author even believes in any sort of intermediate state (in heaven with Christ) at all. Wright surely does, and he is careful to nuance this point in his book Surprised by Hope. But Phelan doesn't even broach this important eschatological topic.
Several other problematic areas to be aware of in this book are Phelan's leanings toward universalism, his vehement opposition to any sort of hierarchical structure in the church, his over-emphasis on human freedom for the sake of theodicy, and his all-but-explicitly-admitted belief in open theism. Add to this list Phelan's proposal that the Jews are still in covenant with God as a people who move along 'parallel tracks' with the Christian church, and you have a book which, personally, I feel has the potential to lead some people astray.
Phelan does write some good things in this book, and he makes some important points. But there are much better popular level presentations of eschatology available which espouse a much more orthodox perspective.
Several other problematic areas to be aware of in this book are Phelan's leanings toward universalism, his vehement opposition to any sort of hierarchical structure in the church, his over-emphasis on human freedom for the sake of theodicy, and his all-but-explicitly-admitted belief in open theism. Add to this list Phelan's proposal that the Jews are still in covenant with God as a people who move along 'parallel tracks' with the Christian church, and you have a book which, personally, I feel has the potential to lead some people astray.
Phelan does write some good things in this book, and he makes some important points. But there are much better popular level presentations of eschatology available which espouse a much more orthodox perspective.
September 28, 2016
About a week ago I read an article (satire) stating that a certain mega-church pastor from Texas, who will remain unnamed, had himself cryogenically frozen until the 2032 blood moons! Apparently he wants to make sure that he will be around for the next big eschatological event on the end times chart/timetable. What a pity. I'm pretty sure his church will miss him. If only he had read "Essential Eschatology: Our Present and Future Hope" he could have saved himself and the rest of us the trouble. This book is a very readable presentation of biblical eschatology. The author draws frequently on the work of N.T. Wright which is a good thing because Wright has a way with words that few biblical scholars much less writers, in general, possess. Phelan is does a good job of presenting the various sides and implications of issues, without obvious agenda, where options are available. This book is recommended for all dispensationalists and those waiting on the rapture and blood moons.
February 22, 2014
Written in a practical way without making you have to research every other word.
Chapters were lengthy at points but topics were well studied and explored.
Great explaining tough subjects and elements.
Great book for a motivated reader.
Chapters were lengthy at points but topics were well studied and explored.
Great explaining tough subjects and elements.
Great book for a motivated reader.
June 2, 2014
12/20/13
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