Perhaps no subject is as distorted—or so central—to Christianity as eschatology. Very weird notions about life after death, heaven, and hell abound among Christians and have seeped into the thinking of many in our society and become even more distorted. The side bar on this blog reports a Time magazine interview with N. T. Wright concerning his new book Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. A similar interview occurred on ABC’s "Nightline" about two weeks ago. The book makes available much of Tom’s earlier work The Resurrection of the Son of God to nonacademics and extends the argument concerning eschatology as well. Wright has been accused wrongly in the past of not having an eschatology. He definitely has an eschatology and, as with his earlier works, forces people to rethink issues.

The point that Wright pushes and which the interviews latch onto is that the New Testament message is not about going to heaven. There are numerous places where I disagree with Wright, especially in his seeing the coming of the Son of Man as the destruction of Jerusalem. That will just not do justice to texts like Matthew 24:29–31, especially when compared to Matthew 13:36–43. But, Tom is right when he tries to move people away from the individualistic notion that the gospel is about me going to heaven. The gospel is not about me—or you, nor is it about escaping this world to go to another. Such ideas are Platonic instead of Christian. They also betray a self-centeredness so pervasive that we even think salvation is about us. It includes us, but it is not about us. Jesus’ message does not focus on going to heaven; it focuses on obedience to the Father and the kingdom the Father brings into being. The gospel is about God’s redemption of his creation, resurrection, and life with God in a new heaven and a new earth. I have been trying to make the point for years that the gospel is not about our going to heaven. Relatively little of the New Testament even mentions this. Do not misunderstand; the passages that mention heaven are important, but they are about future life with God in his redeemed creation, which will engage us with God’s ongoing work, not about escaping from this world. All of this stems rightly from an understanding of eschatology that sees the word pointing to "the entire sense of God’s future for the world and the belief that that future has already begun to come forward to meet us in the present" (Surprised By Joy, 122). It also stems rightly from putting the focus where it should be—on the resurrection and the defeat of death. The gospel is about resurrection of the body, the defeat of death, and the redemption of God’s good creation.

There is a ton to ponder and to challenge in this book, but it is headed in the right direction. It takes seriously the intermediate state, which some try to avoid, and it rejects the dualistic notions of body and an immortal soul, again Platonic notions. Only God is immortal. It takes time seriously and the sequence of death, life after death in an intermediate state, and "life after life after death" when resurrection occurs. It brings eschatology—Christian hope—to the center, where it should be. Life is not about going to heaven; it is about serving God in view of the hope established in Jesus’ death and resurrection that one day God will redeem his whole creation. Paul would be elated with this, as Romans 8:18–39 makes quite clear. Christ is risen; he is risen indeed! Happy Easter!