Grounded in Heaven: Recentering Christian Hope and Life on God

by R. Michael Allen

Eschatology and ethics are joined at the hip, says Michael Allen, and both need theocentric reorientation. In  Grounded in Heaven  Allen retrieves the traditional concept of the beatific vision and seeks to bring Christ back into the heart of our theology and our lives on earth. Responding to the earthly-mindedness of much recent theology, Allen places his focus on God and the heavenly future while also appreciating ways in which the Reformed tradition provides a unique angle on broadly catholic concerns. Reaching back to classical ethics as well as its reformation by Calvin and other Reformed theologians,  Grounded in Heaven  offers a distinctly Protestant account of the ascetical calling to be heavenly-minded and to deny one’s self.

Genres: Theology, Nonfiction, Christian

192 pages, Paperback

Published October 2, 2018

About the author

R. Michael Allen (PhD, Wheaton College) is Kennedy Associate Professor of Systematic Theology at Knox Theological Seminary in Fort Lauderdale, Florida. He is ordained in the Evangelical Presbyterian Church and is the author of several books.

Reviews

[Zack · Rating 5 out of 5]

This book is so good. It is must reading for anyone seeking to cultivate a piety informed by the noble (and time-tested) Christian yearning for God (and His heaven). Without denigrating this world, Allen posits a heavenly mindedness that glories in our Redeemer.

Side note: if like me, you were introduced to Reformed theology through late-stage neo-Calvinism, this book will cultivate in you a fuller appreciation for historical Reformed eschatology that falls not into the immanent frame of most (all?) twentieth century theology.

[Samuel Kassing · Rating 5 out of 5]

A helpful corrective to an over emphasis on certain themes in Neo-Calvinist eschatology.

God is our ultimate hope. Not our resurrected bodies.

[Samuel G. Parkison · Rating 5 out of 5]

What a phenomenal book. When I picked it up, I did not suspect such devotional potency, but reading it was worshipful. Allen offers a corrective to the neo-Kuyperian focus of an earthy eschatology (with which I comfortably associate). Without rejecting the idea of a transformed created order, New Heavens and New Earth, dominion-taking (and what not), he brings the pendulum closer to the greater Christian tradition to remind us of the other-worldly and central hope of eschatology: communion with God. In this short volume, Allen develops a much-needed understanding of the beatific vision, heavenly-mindedness, self-denial and suffering. In all this, he balances out some of the triumphalism and reminds us that heaven is ultimately about God.

FWIW, I think some of the arrogant triumphalism and self-promotion of reformed-evangelical Twitter would benefit tremendously from a healthy dose of Allen on heaven.

[Steve · Rating 5 out of 5]

with Neo-Calvinism came a much-needed corrective to the evangelical degraded version of the beatific vision, with its “going to heaven when you die” theology, that downplayed the resurrection and the renewal of all creation. But with Neo-Calvinism came a focus on cultural transformation in this life as the precursor to the life to some. There is a great truth here. But in the process the beatific vision – the longing for the vision of God Himself, became obscured by an “eschatological naturalism” that lost sight of the God-centred and Christ-centred vision and incorporation into every life of God,.

[Matt Pitts · Rating 5 out of 5]

I loved (and needed) this gentle and friendly course-correction addressed to those influenced by the neo-Calvinist emphasis on new creation and resurrection of the body. True and essential as those things are, Allen reminds us they do not negate the equality true and essential emphasis in Scripture on heaven and what he calls “heavenly mindedness.” A wonderful book I’m grateful was recommended to me.

[Nathan White · Rating 5 out of 5]

This book was particularly relevant to me because many times I feel as though I'm immersed in a neo-calvinist, Kuyperian world. I am a graduate of Covenant College and I pastor a church nearby - so their strong neo-calvinistic emphasis is deeply felt. Likewise for how such views are sweeping the PCA, in which I have many friends and colleagues. Tim Keller and his massive influence has also been a champion of these views: the sociopolitical emphasis of the Christian, the church as bringing 'shalom to the city', an eschatology focused on the redemption of the cosmos, with a holistic renewal of creation setting the agenda for our lives here and now, etc.

But picking up this book, the introduction seems to present a strong criticism of this perspective. For example, Allen says on P23: “Kuyperian eschatology has so emphasized the earthliness of our Christian hope that it has sometimes lost sight of broader biblical priorities and has subsequently undercut catholic tradition’s emphasis upon communion with God and the ultimate bliss of the beautific vision.”

In this sense, the book was a huge breath of fresh air, as Allen (particularly in his criticism of Richard Middleton's book, "A New Heaven and a New Earth", and NT Wright's book "Surprised by Hope") identifies some clear weaknesses and over-emphasis on these views, and calls us back to a more traditional, catholic (small 'c') perspective on the Christian life and the role of eschatology in informing it. The intro and the first chapter are most certainly worth the price of the book.

Nevertheless, the book is not necessarily a critique of neo-calvinism or Kuyperianism. The introduction and first chapter seem to set us up for that, but that's not really his focus. Allen simply calls us to a more balanced approach, urging us to re-consider how the beautific vision, heavenly mindedness, and self-denial are both traditional and biblical aspects of the Christian faith (which an overtly-earthly eschatology can eclipse at times).

A few thoughts then by way of bullet-points:
-One of the best books I've read this year. Phenomenal.
-It's fairly academic, and not a traditional 'practical theology' book, so be prepared.
-The thesis might be something like this: God, and the presence of God, is the sum and substance our Christian hope, and this informs our eschatology and Christian life in profound ways.
-His chapter on heavenly-mindedness was deeply convicting and challenging, and yet, it made me long to worship. I can't see the future, but I suspect that the chapter will have a lasting impact in my own life.
-It's a book that you'll want to read more than once.

What else can I say? It barely scratches the surface of the topic (160 pages is not much!), and I wish there would've been more critique of neo-calvinism, but what is there is impressive. I highly recommend this book.

[Joshua Coleman]

The author’s criticisms of Kuyper and Bavinck did not land for me. I think there is good in his emphasis on heavenly mindedness but I honestly don’t think he is saying anything that Bavinck would disagree with despite the fact that he assumes that he is. I think it is actually more a difference of emphasis than of actual doctrine.

I just flatly disagree with his claim that Bavinck’s eschatology is a type of naturalism. Its not.

Not sure how to feel about his emphasis on Christian asceticism. I’m ambivalent about it. Need to read more of the patristics before I make up my mind.

Bavinck’s emphasis on the embodied nature of the new creation and the resurrection from the dead is a needed and very biblical corrective to platonic dualism. I think Bavinck’s emphasis is warranted therefore and it does not mean that Bavinck is saying that heaven will not also be a spiritual reality. Heaven includes a total renovation of both the spiritual and embodied portions of humanity. Noting that God will bring about a new heavens and new earth does not mean that Bavinck has lost sight of the primacy of dwelling in God’s presence in communion with Him as the the culmination of our heavenly hope.

In short, there is more overlap between Allen’s position and Bavinck’s position than Allen realizes I think.

[Timothy Miller · Rating 4 out of 5]

Reading this on the heels of Owen’s Spiritual-Mindedness made the difference for me. The discussion on eschatological naturalism and recapturing our beatific hope and heavenly-mindedness (which leads to engaging in the world) was excellent. At times I wish Allen was less academic in his writing style but I really shouldn’t be surprised given I’m reading this in his class.

[Jacob Aitken · Rating 5 out of 5]

Allen, Michael. Grounded in Heaven. William B. Eerdmans.

“This world is not my home/I’m just a passing through.” Is there a way to maintain a robust view of heaven as our telos while avoiding both Kuyperian triumphalism and pietism? Yes. It is called the Beatific Vision.

In this short book, Michael Allen documents and bemoans the eschatological naturalism, a view that prioritizes the “shalom of the city” over the vision of God, that has infected much of North American evangelicalism. To be sure, there is nothing wrong with the “shalom of the city.” Nonetheless, for those who want to “transform culture,” the city, usually associated with a local urban ministry, tend to displace heaven.

A Patristic Lacuna?

Allen notes that when some Neo-Calvinist critics of heaven, notably Richard Middleton, allege that the tradition, particularly the patristic tradition, is influenced by Neo-Platonism, they almost never cite examples apart from Augustine’s comments in Confessions and City of God.

Calvin, on the other hand, anchors our hope in heaven without committing himself to Platonism. His hermeneutics show that the blessings promised in the Torah have spiritual significance in their fulfillment.

Tension in a Neo-Calvinist Critique

It is common to refer, not without reason, to the Greeks as a “people of the eye,” ala Berkouwer. But if it is the case that Greek metaphysics infected Christian theology, then why the Patristic insistence that God is invisible, however else we may understand the vision of God at the end? It is true that elements of Platonism are evident in Patristic metaphysics. It is simply that Neo-Calvinists often have a hard time finding a) what they are and b) why they are bad.

The Person of the Son as the Object of Vision

Allen argues that “the Son as Son is visible. But the Son as Son is visible by means of his humanity.” In doing this he draws heavily upon John Owen’s work.

Retrieving the Ascetical Way of Life with God

John Owen’s treatise on the good of being spiritually minded is probably familiar to Reformed thinkers. Some of Owen’s specifics, however, might not be. Owen is not simply giving us pious meditations. In a practical manner, he points out that our “thoughts [manifest] and mold our affections” (Allen). As Allen concludes from this, “the span of spiritual mindedness flows epistemologically from its ontological character.” Allen does not specifically say this, but it follows naturally from his argument: metaphysics precedes epistemology. After Kant, and particularly in the 20th century, epistemology, the “turn to the knowing subject,” took center stage. As a result, Reformed thinkers often had trouble navigating issues, primarily with the doctrine of God but also, as we see today, with the Beatific Vision, that demanded metaphysical reflection.

Here is a case in point: Klaas Schilder. Any Neo-Calvinist figure would do, but Schilder exemplifies it best. I say this as someone who reveres his heroic stand against the Nazis. But whenever Schilder approached metaphysical reflection, he simply bemoaned the scholasticism he found in men like Kuyper. We are often left wondering what he means by scholasticism, and by extension metaphysics. Not surprisingly, when he turns to heaven, it is often a critique against the Tradition.

Conclusion

There is a danger, however, in returning to a classical view of the Beatific Vision. Since it is true that reorienting our desires to heaven, not earth, will keep our earthly desires in their proper place, thus legitimizing them, we might be tempted to use the Beatific Vision to promote the earthly desires, such as “shalom for the city.” This is a fatal mistake, since God must be sought for his own sake, not as an instrument for other ends.

Allen ends with a fruitful exposition on Calvin, Union with Christ, and Heaven as our homeland, captured in Calvin’s famous line: “If heaven is our homeland, what else is earth but our place of exile” (Calvin, ICR, III.x.5)?

[Ryan Watkins · Rating 3 out of 5]

I heard about this book after listening to an interview with the author on the Mortification of Spin podcast a few years ago. The book starts with a critique of “eschatological naturalism” then goes into a retrieval of the doctrine of the beatific vision. The last two chapters are on heavenly mindedness and self denial. Much of the book is spend critiquing Neo-Calvinist theologians. Prose comes across as boarder line academic but most terminology will be familiar to those who have been part of a reformed church for several years.

[Kris Lundgaard · Rating 5 out of 5]

It would be a travesty if the reading of and reflection on this book did not profoundly shape my life.

[Jeremy Fritz · Rating 5 out of 5]

Reading this again 3 years later for Spirit, Church, and Last things, I appreciate what Allen is doing here more. Excellent book!

[Ian Ritchie · Rating 3 out of 5]

This is a fine book for exploring an eschatology and ethic that puts the hope of God's presence with humanity at the center. I gave a three-star rating (really 3.5) because, even though I mostly agree with the author, I don't think he successfully argues that an other-worldly eschatology provides the urgent motivation needed to address social injustices. Also, the work is rather polemical and thus leads to an unbalance in its approach to eschatology and ethics, e.g. I think his claims that the holistic eschatology of theologians such as N.T. Wright are not theocentric are not necessarily fair. I explain some of this in the following excerpt from an essay I wrote for seminary:

In his book, Grounded in Heaven, Michael Allen seeks to reorient what he sees as a recent shift in theological reflection on eschatology and ethics. According to Allen, some of the theology done within the neo-Calvinist movement has led to a disproportionate emphasis upon hope for this world that needs to be corrected. He says that Kuyperian eschatology “has so emphasized the earthiness of our Christian hope that it has sometimes lost sight of broader biblical priorities.” He calls this misplaced priority a symptom of eschatological naturalism, which refers to a theological approach that “speaks of God instrumentally as a means or instigator of an end but fails to confess substantively that God’s identity as our one true end.” A hope for this world rather must be rightly ordered under a hope for “communion with God and the ultimate bliss of the beatific vision.”

I find the biggest weakness of Allen’s work to be his argument that heavenly-mindedness motivates action towards social justice and mercy. In his efforts to push the needle away from a this-worldly eschatology towards a more spiritual other-worldly eschatology, he fails to move with it a concern for social change. He expresses an interest in addressing the question of social justice on multiple occasions, asking at the beginning of the book, “does this [heavenly-minded posture]... distract from real moral and social reform?” Throughout the rest of the work, however, he spends little time addressing the question, and when he does attempt an answer, it is arguably wanting in substance. He invokes the preaching of Martin Luther King Jr. to try and show that it was his celestial concern and focus on converting souls that motivated his social activism. Twice, he points to a particular speech, “A Time to Break Silence,” as evidence of this motivation, although in reading the speech for myself I did not see Dr. King making the points that Allen might have wanted him to make. King rather appeared to be motivated by the universal brotherhood of mankind rooted in the love of the Father for all his children. This is not to say that Dr. King’s activism was not centered on God, but rather that a vision for this world, motivated by the sure hope God’s growing his kingdom, was what gave him a sense of urgency and confidence that his work pleased God and would be blessed by God to further the flourishing of poor and oppressed people.

Whether he realizes it or not, this is exactly the kind of social concern that Allen critiques all throughout his book. He says this kind of practice does not demand “anything specifically Christian.” He says the emphasis on worldly betterment which stems from a holistic eschatology poses a “serious danger,” and that seeking to affirm the wide reach of God’s blessing, as Dr. King arguably does in his speech, has “too frequently failed to honor, or has even blatantly denigrated, the bliss of God.” Allen’s strong language makes me wonder why he decided to use the work of Dr. King to support him in the first place. Allen either needs to develop a better argument to support his claim that communion with God and the beatific vision do indeed motivate social reform, or otherwise he ought to concede that heavenly-mindedness fails to provide the same urgency and confidence for change that a this-worldly or holistic eschatology provides. Regardless, I think Allen was wrong to invoke Dr. King’s name to support a position with which he probably would not have agreed.

[Vinicius Munhoz · Rating 3 out of 5]

Ótimo conteúdo, mas foi extremamente chato de ler. A linguagem e os interesses do autor são claramente acadêmicos, e isso deveria vir como um alerta para qualquer possível novo leitor.

Ele passa os primeiros capítulos discutindo posicionamentos de diversos teólogos da atualidade, e os últimos capítulos basicamente citando e interpretando Calvino.

O foco do livro em si está na questão da esperança do céu e como isso deve impactar na nossa vivência hoje, com um foco final nas práticas espirituais e autonegação, e a visão reformada destas coisas que hoje temos como uma bagagem fortemente católica.

Obs: Li o livro em português, com título "A Esperança do Céu. Um resgate da visão beatífica", da editora Fiel.

[Dan · Rating 4 out of 5]

In which he argues against eschatological naturalism that has become prevalent in neo-Kuyperian traditions. His chapter on re-centering our hope on seeing and beholding God in Christ on that final day was exceptional. My desire to see Jesus face to face has increased and is now a greater functioning category of hope in the midst of the sufferings in this world. Need more of this in the reformed tradition.

[Brett Jeter · Rating 3 out of 5]

I had high hopes for the book. I was disappointed in the academic nature of the first half of the book that kind of lost me at times. I may be unfamiliar with some of the names and theologies discussed which contributed to it being difficult to wade through. The 2nd half of the book was superb and blessed my soul.

[Russell Sigler · Rating 4 out of 5]

Allen isn't what you'd call a "fun" read, but I enjoyed this book for what it was: a response to the Neo-Calvinist "naturalized" eschatology. The author engages charitably with the other side while presenting a case for the retrieval of Augustine's (as well as other church fathers like Gregory of Nyssa) view of heaven.

[Ronnie Nichols · Rating 5 out of 5]

A+! The author challenges the reader to find the balance between spiritual and natural eschatology through studying God's word and allowing Jesus to be the focus of our theology, eschatology and hermeneutics. Our realization that we are created for a sure and certain eternity helps the believer to live joyfully and hopeful in the now and not yet. Concise, Biblical and refreshing.

[Conner Hinton · Rating 4 out of 5]

This book is a good one. In the first half of the book, Allen spends more time than I expected in demonstrating his concerns regarding eschatological naturalism. The back half of the book was much more devotional. I finished reading this book with an increased desire for the vision of God and a renewed appreciation for heavenly-mindedness and self-denial.

[Hudson Rollman · Rating 4 out of 5]

In Grounded in Heaven: Recentering Christian Hope and Life on God, Michael Allen addresses issues regarding eschatology. In particular, he addresses the theological movement known as neo-Calvinism, which has influenced not only the reformed community but the broader evangelical community. The issue is that Christians have traded a more historical, or catholic, view of the eschaton for what Allen will refer to as "eschatological naturalism" (39). Eschatological naturalism refers, broadly speaking, to the renewing and redeeming of the physical world, a new earth, which is the telos of redemption. According to Allen, the remedy is to return to the writings of the church fathers while taking what we can from the neo-Calvinist tradition. A "chew the meat but spit out the bones" approach. He begins this retrieval by addressing the issue of the beatific vision, which "has dropped into oblivion" (59). This doctrine is nearly absent from all German theologians and scarcely addressed by reformed theologians except for Berkouwer. This absence of any notion of the beatific vision leads to gaps in our eschatology where the natural or physical is held above the spiritual or transcendent. This directly and indirectly affects our anthropology, eschatology, theology proper, and more (63-65). Thus, it is imperative to right the ship because, Allen argues, the end of our lives provides hope and endurance as we move from this city to the one whose builder is God (10). In the final chapters of Grounded in Heaven, Allen answers the question that naturally flows from his retrieval of the beatific vision – what does it mean to be heavenly-minded, and how does an ascetic way of life promote such? Allen draws upon the work of John Owen to emphasize a distinctly reformed view of heavenly-mindedness. This view understands that there is no spiritual affection without spiritual contemplation and spiritual contemplation is centered around God, His promises, and the work of Christ to secure such promises – namely, fellowship with God in the pen-ultimate reality of the new heavens and new earth. Rather than leading to a "misanthropic and theomonistic" view of life, such heavenly-mindedness drives the Christian further into imaging Christ, leading to men and women living and loving as Christ did (110). Naturally, this leads to retrieving a practice of asceticism, the ancient practice of self-denial to devote one's love to a singular object. Allen looks to Calvin's work for this retrieval. Allen works to rectify a false view of asceticism, reminding us that its roots are grounded in a love for God and a commitment to a singular love for Him. However, Calvin stresses that asceticism, in the reformed view, is a response to God's grace and is driven by that same grace (140). Asceticism is about clearing distractions to see more of Christ and have our affections resting upon him (156). In the end, Allen brings this home, literally, and explains how, as he was in the depths of disease, the hope of heaven was clearer and more beautiful than ever. His hope was "ultimately grounded in heaven" (160).

[Mitchell Traver · Rating 5 out of 5]

“Hope will shape behavior.”

I didn’t know that I needed to read a Reformed retrieval on Christian asceticism, but here we are. I would happily identify my theological commitments as Neo-Calvinistic, and thus, Dr. Allen’s work here felt almost as if it were speaking directly to me and my familiar interlocutors.

Theologically, what I enjoyed most about Michael Allen’s work, here, was an outworking of one of his overarching commitments in all of his work and ministry: catholicity. It’s one thing to talk about catholicity, and quite another to demonstrate it in a clearly Protestant and Reformed manner. I’ve yet to find someone who does this better than Michael Allen.

More importantly, from a doxological standpoint, this theological powerhouse (whose intellectual well is remarkably deep as evidenced in the footnotes and bibliographical essay at the end) was overwhelmingly practical. In other words, this book cannot be mistaken for merely an academic enterprise or an esoteric conversation at a dinner party of the well to do. As will be seen in the epilogue, Dr. Allen’s words were (unexpectedly) born out of personal suffering. These words are his - in the truest sense. And thus, I have surprisingly come to find that they may also be made my own as well amidst the various trials of this life.

And isn’t that the beating heart behind the gift of Holy Scripture? While not written to us, the Word of God is one which speaks, then as now, and therefore has been given for us. A precious and timely Word ever-present, waiting to be received with thanksgiving and applied in faith through the enabling power of the Holy Spirit.

I learned so much and received a major corrective I did not know I needed. Maybe the same will be true for you, too.

I do know this: if greater love for and enjoyment of fellowship with Christ is your goal, you’d be wise to grab a copy and dive in as soon as you can.

[Daniel Supimpa · Rating 4 out of 5]

An instigating reaction to the 'this-worldly' tendency in much Reformed (and Evangelical, one might say) eschatological articulations. Developing much from Patristic and Calvin, Allen makes a strong case for the need to recover a 'thirst for heaven' in theological and ethical constructs within contemporary Christian theology. Although I'm not sure I aggree with Allen in every single spot, I was very impacted by the overall argument, and I still have to digest it slowly.

The book is divided in straight themes in each of the four chapters:
(1) "At the end, God": Allen diagnoses and insists on a specific 'theological eschatology' (echoing John Webster's language of a theological theology);
(2) "The visibility of the invisible God": a thought-provoking on the idiom of beatific vision and what 'seeing God' means theologically;
(3) "Heavenly-mindedness": What are the classical foundations of the ascetical life in Christian thought and its relationship to future gratifications in the eschatological period.
(4) "Self-denial": In dialogue particularly with Calvin, Allen brings forth a powerful vision for Reformed evangelical asceticism, moving away from our own senses of self to the future vision of God.

This is an intermediate book, although it is somewhat short (around 160pp. long). Since my formal training is in biblical studies, I had to google a few theological expressions and names. It was, however, filled with devotional impulse, and I had to pause after a couple great quotes and theological distilled sentences. I was also positively surprised by the amount of biblical interaction and by Allen's capacity of summarizing ideas with fairness and acuteness.

[E · Rating 4 out of 5]

To be honest I'm tempted just to quote from the marketing copy for this book. Instead let me paraphrase: this book is a bit of a push-back against some of the recent neo-calvinist overemphasis on the earthly. Yes, at the End heaven will come to earth and the two will be reunited as God purifies and restores all created order. But that doesn't mean it's wrong to dream of heaven and of spending eternity there (since there will be here).

Allen takes this in a few different directions. For one, we must never forgot that our future hope is God. No life in heaven or on a new earth. Nothing less than worship in the presence of God. Second, this means we must think about what it means for God to be invisible. Is he? Allen opts for affirming this classical doctrine and believes that we will indeed see God because we will see Jesus.

And how do we live in the meantime? Here Allen interacts extensively with Calvin and his discussions of self-denial. That, to be honest, is not a popular topic in Gospel-Coalitionesque faith. But it is vital. In fact ascesis, properly understood, is the main task of sanctification. Let us fix our eyes on Jesus and get to it!

[Chadd · Rating 3 out of 5]

As someone who would strongly identify as a Neo-Calvinist and a lover of NT Wright's writings, I appreciate what Allen is trying to do. Allen rightly acknowledges some of the problems in the Neo-Calvinist eschatology and some unintended consequences.

Allen clearly is critiquing from a place of love and knowledge of that tradition. I think Allen's thoughts about the place of God in modern eschatology are much needed and thought-provoking. Allen is always trying to make sure that his critique is always balanced and never falls to one side or another. I have no major complaints on the content of Allen's argument, but I do have issues with the structure

Allen is clear that his critique is not exhaustive, but I wish Allen would have offered a deeper more holistic vision of eschatology. It led to a less compelling book and at times hard to engage with. The final chapter, which was previously published as a stand alone chapter, is the best. I feel that chapter was succinct enough that maybe the rest of the book does quite justify its existence.

[Mark Mcconnell · Rating 4 out of 5]

Not so much about what's wrong with "every square inch" neo-calvinist theology, and the comparably culturally engaged theological traditions of modern social justice and neo-orthodoxy, as it is about what's missing from them. What's all but missing is an orientation toward the "beatific vision". This points to a poverty of the arguably most important thing, if the Westminster shorter catechism is right that to glorify and enjoy God is the chief END of man, if to see the beauty of the Lord is the one thing necessary to ask of God (Ps 27:4), if indeed every Christian is privileged to a greater vision than that which transfigured the face of Moses - "all, with unveiled face, beholding the glory of the Lord" - and therefore should be characterized by a mind fixed upon knowing Him as an end in itself rather than as a means or step toward doing or knowing something else.

[Brad Hough · Rating 4 out of 5]

4.0 // I want to be able to say smarter things about this book, but my reading of it was pretty rushed and some of it went over my head. Overall I appreciate Allen’s effort to highlight the ways that Neo-Calvinism has unwittingly thrown the spiritual baby out with the bathwater in an effort to affirm the goodness of creation, and his exhortation to bring the transcendent back into our understanding of God’s purpose and plan for the ultimate end of his people. The final chapter on the beatific vision (when God’s people will, in and with Christ, delight in seeing the very face of the Father) filled me with a great longing. Which, in light of what Allen was seeking to accomplish, is a solid compliment to his work.

[Matthew Kelso · Rating 5 out of 5]

“As I lingered there, though, I found that the answer to my bodily struggles was less interesting than the deeper question. Paul did not await the transformation of his body. Rather, he awaited “the Saviour, the Lord Jesus Christ” [Phil. 3.20-21], who happened also to bring with him that subjection of even the death-riddled body. I found the the beauty of Christ, “my beloved”, was far more interesting, glorious, and inspiring than even the promise of earthly goods”.

A really technical, and no less brilliant, book to read in a pandemic.

[Mark Seeley · Rating 4 out of 5]

As other reviewers have commented, this volume is a needed corrective to the "immanent frame" that is infiltrating modern evangelical and reformed theology. Allen reminds his readers that we are but aliens, transients, strangers and pilgrims. As he wrote, "Babylon has found away to shape even the formation of the children of Zion." We are unwittingly knee deep in the immanent frame and the only way out is to contemplate the heavenly glory of God.

[Brian Whittaker · Rating 5 out of 5]

Wow. This book is stretching but worth it. It was very helpful in engaging with contemporary theological views of heaven and the new creation, arguing that the main focus of Scripture is that we will be with God and see him face to face. Not an easy read (!) but worth chewing over. Some good application at the end on self denial and heavenly-mindedness.

[Taylor Rollo · Rating 3 out of 5]

This book argued its point well: that the true hope and vision of the new creation should center on being in the direct presence of God, not the other benefits abstracted from Him. However, it reads like it is Allen's PhD dissertation just in popular form. It is really hard to read, even for a pastor and theologian like me.