The Biblical Eschatology

U članku »Biblijska eshatologija« istražujem i razlažem temelje biblijske eshatologije. Istražujem poruku o posljednjim vremenima i posljednjim stvarima svijeta i čovjeka. Rad je podijeljen na dva dijela: starozavjetna eshatologija (I) i novozavjetna eshatologija (II). Budući da u Bibliji nema ni u cjelini ni u dijelovima sinteze eshatološke nauke, istražujem biblijsku eshatologiju slijedeći pojedine predaje i biblijske knjige. Najprije istražujem podrijetlo eshatološke misli u SZ (I); opisujem njezin razvoj, počinjući od najstarijih biblijskih predaja slijedeći taj razvoj kroz cijeli SZ do posljednjih starozavjetnih knjiga. Izgleda da je starozavjetna biblijska eshatologija izvorni izraelski fenomen; ona je nastala i razvila se unutar izraelskog naroda. Eshatologiju kakvu pozna Biblija ne susrećemo prije Staroga zavjeta ni izvan njega, svakako ne prije babilonskog sužanjstva. Parsizam iz Perzije izvršio je stanoviti utjecaj, ali su eshatološki elementi iz neizraelskih mitologija i religija u Izraelu bili premišljeni i prerađeni u kontekstu njihove otačke religije. Starozavjetna nada u eshatološku budućnost nastala je iz posebnog izraelskog shvaćanja Boga koji zahvaća u povijest starozavjetnog naroda i u shvaćanju linearne povijesti, povijesti koja je usmjerena prema budućnosti i ne okreće se u začaranom krugu kao prema shvaćanju susjednih naroda. Usmjerenosti prema budućnosti i nadi u bolju budućnost pomoglo je uvelike i proročko naviještanje Mesije i mesijanskih vremena (osobito Izaija), a i stvarnost Saveza koji je Bog sklopio sa svojini narodom. Posebno istražujem eshatološke teme, kao što su »Dan Gospodnji«, »Na kraju (svršetku) dana«, »Ostatak«. Potom prikazujem, isto tako analizom pojedinih biblijskih predaja i knjiga, individualnu eshatologiju, tj. vjeru u zagrobni život. Istražujem Što SZ govori o smrti, podzemlju (šeolu), kraljevstvu Božjem (nebu), osudi (pakao), uskrsnuću tijela ... Ukazujem na utjecaj egipatskih predodžbi o zagrobnom životu (koji je bio u manjoj mjeri) i mezopotamskih predodžbi (koji je bio u većoj mjeri). Istražujem potom »eshatologiju Novoga zavjeta« (II). Novozavjetni tekstovi govore o svršetku svijeta i povijesti čovječanstva. Eshatologija je središte novozavjetne teologije. Na nju su u velikoj mjeri utjecale kasnožidovske apokaliptičke predožbe: posljednje nevolje, dan Gospodnji, pojavak Gospodnji, dolazak Mesije, posljednji sud, usrksnuće mrtvih, budući život u zajedništvu s Bogom ... U istraživanju novozavjetne eshatologije dvije su bitne crte eshatološkog poimanja: jedni spisi govore o budućem eshatološkom spasenju, a drugi ističu da je eshatološko spasenje u Kristu već ostvareno, prisutno; u Kristu su posljednja vremena već započela, Novozavjetnu eshatologiju istražujem analizirajući tekstove kako su nastali u povijesnom redoslijedu: pavlovski spisi, sinoptička evanđelja (Marko, Matej, Luka), deuteropavlovske poslanice (Kološanima i Efežanima), Četvrto evanđelje. Na Pavlovu eshatologiju imalo je Isusovo uskrsnuće vrlo velik utjecaj. U sinoptičkim evanđeljima Isus je predstavljen kao eshatološki navjestitelj i spasitelj. Kao eshatološki prorok on istjeruje zle duhove, naviješta dolazak kraljevstva Božjega i započinje ga ostvarivati na zemlji svojim čudesnim djelima; njima on dokazuje prisutnost kraljevstva Božjega. Prema Ivanovu evanđelju spasenje je već ostvareno u Isusu (realizirana eshatologija). Vjernici već posjeduju vječni život i nisu više pod sudom. Evanđelist vjeruje da je spasenje dovršeno u Isusu Kristu koji je »spasitelj svijeta«. Sud se ne događa kao dramatski kozmički događaj, nego kao posluh Isusovoj riječi, odgovor vjere njemu. Evanđelist ističe što Isus Krist za nas već sada znači. Isus govori Marti: »Ja sam uksrsnuće i život: tko u mene vjeruje, ako i umre, živjet će.« (Iv 11,25). A i sud je već postao sadašnjost; »Tko vjeruje u Sina Božjega, ne osuđuje se; a tko ne vjeruje, već je osuđen što nije vjerovao u ime jedinorođenoga Sina Božjega« (Iv 3,18). Na kraju u obliku zaključaka iznosim četiri mišljenja suvremenih egzegeta o novozavjetnoj eshatologiji: radikalna, apokaliptička, realizirana i inaugurirana eshatologija.In this paper entitled »The Biblical Eschatology« I have investigated the foundations of the biblical eschatology, i. e. the biblical doctrine relating to the end of history/world and to the »last things« (the after death life). The investigation is divided in two parts: the OT (I) and the NT eschatology. Because there is no synthesis of the eschatological doctrine in the Bible, I have investigated the single tradition and the single biblical book, and interpreted what they say about the end of the history, of the world and about the last things (death and after death life). Firstly, I have investigated the origin and the development of the eschatological idea in the Old Testament. Many scholars use the term »eschatology« in relation to the OT, only in a very general sense as an expectation of the future or as an expression of hope for the better future. This expectation of the future and this expression of the hope include a basic statement about faith in Yahweh that strives for the realisation of his promises to the fathers: the Covenant with Yahweh, promises relating the Day of the Lord, Kingdom of God.... It seems, that the eschatological idea within the Old Testament was an israelitic authentic phenomenon. It grew out of and devoloped within the OT religion. Surely, some eschatological ideas found in nonbiblical religions and mythologies must have influenced the OT eshatology, but have been radicaly re-interpreted in the Bible within the Yahwistic religious heritage found in Israel. Many scholars think that Israel\u27s own concept of God, and the Covenant between God and his people, and a linear steered reality in the »right direction« and not cyclic, led to the rise of eschatology. The natural-cyclical thinking of the neighbour nations speculated on the »eternal rhythm« of the ages of the world in analogy to the »natural calendar year«. In the texts of the OT, we see the future that is promised and given by God. The people, by God\u27s word, are directed to the future and to the end of their national history, and history in general. In a special way, I have analysed the prophetic texts and some psalms, which promise a total world change and a better future for the people in the kingdom of God (e.g. Is 2,1-4; 11,6-9). Understanding the present stresses within Israel, and the present experience of finality, Israel could not be satisfied with the present state because it always expected more and greater things from its God. The present state of affairs in the world must perish, because Yahweh is coming and will create everything new. The coming of Yahweh is central idea of OT eschatology (i. e. the Day of the Lord, the end of the days). Accordingly, eschatology is an essential and integral part of the Old Testament faith in God. Then, I investigate the individual eschatology, namely death, Sheol, the retribution, the ultimate victory of the good over evil, and the rusurrection of dead. The question surrounding the resurrection of the body has been discussed; a biblical-theological topic that appeared very late in the OT and was influenced by the Hellenistic and apocalyptic literature. In some of these sources (2 Macc 7,lss; Dan 12,1) the resurrection should be physical, with the soul coming from Sheol or some other intermediate place to be reunited with the body, which had been buried here on the earth. Next, I discussed the NT eschatology (II). The NT texts do not focus primarily on the question of individualized eschatology, i. e. the death of a person and the state after death; but they speak about the end of the world and the end of history. The first generation of the Christians (Paul) wait for the coming of the Last day (1 Cor 15,52), which will be preceded by eschatological plagues (Rev 15,1; 21,9). Then death, the last enemy, will be overcome (1 Cor 15,26) and the resurrection of the dead, the last judgment, and final salvation will take place. According to the New Testament the eschatological time had already been inaugurated by the coming of Jesus Christ; therefore the time of the Christians is the last time. According to Paul\u27s teaching the fullness of time has come (Gal 4,4), the old has passed and the new has come (2 Cor 5,17), the eschatological events are in some ways already present and in other ways still are yet tο be fulfilled in the future (the tension between the »already has come« - »not yet realised«). According to the synoptic Gospels (Marc, Matthew and Luke) and Logia source the end is imminent. Jesus invites his disciples to give up their homes, family, to accept his own cross; and to undergo tribulations and persecutions. The eschatological day will come suddenly, but certainly. One should be prepared for the Parousia, for the final Coming of Jesus. The oldest synoptic tradition ascribe to Jesus two different eschatological perspetives. According to the first. Jesus expected the end of the world, the coming of the Son on the clouds of heaven and the establishment of the kingdom of God on earth in the very near future. According to the second, the time of salvation has already begun in the person and ministry of Jesus and the kingdom of God is already real and present. According to the Fourth Gospel (John) the eschatological salvation is already realised in the present (realised eschatology). Those who believe in Jesus are no longer »of the world« (kosmos), even though they are still in the world. John emphasizes the radical opposition of the kosmos to God and Jesus. He uses apocalyptic-eschatological language (judgment, the coming of the Lord, eternal life) in order to announce eschatological salvation as a present reality. The paper shows the complexity of the eschatological doctrine within the Bible. Therefore, it is necessary to investigate the single traditions and books of the Bible in order to understand the general view of the biblical eschatology as it is presented in this paper