Eschatology, properly viewed, is thus not correlative with a dematerialĀization of creation, nor can it serve as a form of āreligious escapismā diĀverting attention from time, history, and social affairs. Far from lending support to such hollow goals, it can actually kickĀstart critical theological reflection to a whole new level: As a merciless deconstructor of cultural triĀumphalism and historical determinism, eschatology looks at history as an unpredictable and inconclusive affair, maintaining that the best is yet to arriveāalbeit not without terrible setbacks at every turn in history. In that capacity, eschatology is uniquely endowed to undermine theological comĀplacency, conventional thought, and fixed perspectives on life that block social change. Above all, eschatology urges Christians to resist the tempĀtation of glorifying (and, in effect, idolizing) the past, in recognition of the intrinsic imperfection of every historical era and human accomplishĀment. It nurtures constant alertness and readiness for the unfamiliar and the unpredictable, thereby training the mind to ceaselessly expand its frame of reference.
Haralambos Ventis, The Antinomic Eschatological Transfiguration of Christian Eros and Sexuality
















