Abstract:
In the modern era, much optimism, other than biblical hope, dominates both secular and
religious consciousness. Whilst critics scorn the apocalyptic hope of the Bible as an indication
of ignorance and fear, the dualistic mind does not possess an operational system to deal
effectively with concepts such as death and eternity. For a dualistic mind to move beyond
words, ideas and rational thinking, the ‘negative’ way of a non-dualistic intuitive mind is also
needed. Dualistic and non-dualistic thinking are jointly necessary to create a magnificent form
of higher consciousness. Therefore, Jesus used in his teaching the non-dualistic thinking of
parables to explain the meaning of the kingdom of God. A meaningful life in light of the age to
come is an optimistic life. And an optimistic life is a faithful life in the presence of faithful and
eternal God (I AM what I AM and I WILL BE whatever I WILL BE). Such faith as a radical trust
in God is a loyal commitment of the self at the deepest level of the ‘heart’ (consciousness).
A participatory eschatology is more than mere discussion (subject/object). Once the
eschatological hope turns into participation (subject/subject), the eschatological promise
becomes fulfilment and the fulfilment becomes a promise.
INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : The aim of this article is to rethink,
within the discipline of systematic theology, our view of Christian hope (eschatology) in the
light of the new consciousness of engagement between human beings and their cultural
context. We draw perspectives from philosophy, sociology, psychology and the natural
sciences.
