1. The first thing to notice is that since Vatican 2, the eschatological perspective has been more clearly articulated as an essential aspect of ecclesial spirituality. This is in contrast to the time when ‘The Last Things’ was a comparatively neglected tract at the end of dogmatic theology – left to last in more senses than one! Moreover, in Scripture studies, though there had been a certain ‘rediscovery’ of eschatology among mainly Protestant exegetes, it soon became an area of endless divisions and subdivisions, eg., Consequent, Supratemporal, Existential, Realised, Anticipated, Proleptic, Prophetic, Political, etc., etc. But chapter 7 of Lumen Gentium, ‘The Pilgrim Church’ is an indication of how eschatology, far from being a special dogmatic tract, or a complicated area of exegesis, is a radical dimension of the life of faith.

2. Moreover, as is evidenced in Gaudium et Spes, the hope that finds expression in Christian eschatology is related to the larger experience of human hope. It is usual in most theological treatments of eschatology to begin such reflections with an analysis of the human experience of hope. The most impressive secular expression of this is the now classic multi-volume work of Ernst Bloch, The Principle of Hope (German original: Das Prinzip Hoffnung). Hope, and the imagination it gives rise to, is a creative force in history, making us look beyond the constrictions of any particular time and place and culture, to something inexpressibly more.

3. On a more psychological note, the positive experience of hope can be contrasted with its opposite, despair. For example, this negative attitude induces feelings of isolation: those who have lost hope cannot imagine that there is any help for them. Hope begins to be reborn when a sense of community is restored. Similarly, a sense of totalisation is characteristic of despair; the hopeless are overwhelmed by what they see as total failure. Once more the path of hope lies in the recovery of a sense of proportion. Another mark of despair is unreality. The hopelessness is caused by an expectation of perfection in others and in oneself that leaves no room for growth or change. Hope, therefore, begins again with a certain tolerance, patience and even sense of humour. Another symptom of despair is apathy. The hopeless not only give up on doing anything about the situation, but to even lack the desire to do anything. Hope begins to be restored when the hopeless person starts to desire a way out, and begins to do something to bring it about (see William F. Lynch, Images of Hope. Imagination as Healer of the Hopeless (University of Notre Dame Press, 1965).

4. Obviously that type of analysis leads very easily into essential aspects of Christian hope with its emphasis on community in Christ, the forgiveness of sins, the power of prayer, and hope for a new creation and eternal life. In line with Rom 5:1-5, the pressure of suffering produces the steadfast endurance typical of Job and martyrs of the OT, resulting in character in those who had been put to the test. The outcome is a realistic hope relying exclusively on God’s love experienced in our hearts through the gift of the Spirit. In many ways, this Pauline emphasis found in expression in ‘Liberation Theology’ as the acting-out of hope in situations of economic or political oppression.

5. Christian existence is impossible without such hope. Christian life can’t be reduced to ‘watching a replay of highlights’ – once our team has won. We are in the world, not as spectators but as participators in a great historical and cosmic drama. Here Romans 8:18-28 is a key text: the whole of creation groans in the pangs of childbirth, we groan within it awaiting our full liberation – and most mysteriously, the Spirit intercedes for us with groans too deep for utterance: these three ‘groanings’ – cosmic, personal, and divine – are irreplaceable aspects of the ‘groaning’ hope of Christian living.

6. Though the creeds are expressions of faith, they are also expressions of hope. Though the theme of ‘the love of God’ is not explicitly mentioned in any creed, the expression of faith/ hope would be inane if the whole background were not the most fundamental of all ‘articles of faith’– ‘God is love’ (1 John 4:8, 16). Hope is reliance on this love, surrender to it, and collaboration with it.

7. Typically, whatever form the official creeds take– or any expression of faith, for that matter– seven key terms (allowing for a variety of expressions) must be employed if the full scope and extent of God’s love is to be confessed: Father, Son, Cross, Resurrection, Spirit, Church, Kingdom/ Eternal life. In any account of Christian hope, no one of these terms can be omitted without mutilating the message. On the other hand, no more need be added, since all further doctrines reduce to these. Needless to say, these themes can be differently ordered depending on the emphasis we wish place on this or that aspect of the Gospel of salvation.

8. Here follows a brief statement on each of these seven terms in relation to the eschaton, ‘the last thing’, namely the reality of God as love:

• Love– the Beginning and the End: Father

• Love as Self-giving: Son

• Love as Unconditional: the Cross