Years ago, I recall hearing someone complain about zealous Christians, “They are so heavenly minded that they are of no earthly good.” The truth of the statement depends entirely on the understanding of heaven and earth. It is possible to pursue a version of “heaven” such that the spiritual life is undermined. It is also possible to pursue heaven in such a way that the world around us is transformed. It is an important difference.
The principle difference lies in a heaven of the imagination and a heaven that is an in-breaking reality. History, particularly modern history, is replete with various fanciful utopias. The promise of a “better world to come,” does not always come with a proper commentary to guide the hopeful. Thus everything from Marxist totalitarianism to America’s Shining City on a Hill have been thrust forward as “better worlds.” Both, of course, have their dark sides though I by no means draw an equivalence.
But for the Christian, a concern for the “things to come” is right and proper. Eschatology (the study of the “last things”) is an irreplaceable part of Christian understanding. The eschatology on which I was raised was a version of Darbyite Dispensationalism. There was a fascination with world events and the expectation of a soon return of Christ. But the end of things only brought another literalism – a world better than the one we inhabit – but in many ways, not so different. The imagination was not concerned with the “things of heaven” but with the events that would bring us there. Of course there are dangers associated with this form of eschatology, primarily from its inherent involvement with politics. It is a dangerous thing to vote on the Second Coming of Christ.
Orthodox eschatology could best be illustrated from Scripture:
For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Cor. 13:12).
Of course, I could choose many other passages to consider Orthodox eschatology – but, rightly read, the entirety of Scripture is eschatological. For the Scriptures bear the truth to us (which is always from the eschaton, the end). The truth of things is only to be found fully in their end.
It is this in-breaking of the truth to which the faith bears witness. Though it be seen but dimly in a mirror – it is still the Face which we shall behold ourselves when all has been done.
It is this same Face that is manifest in everything about us (though some mirrors are far more dim than others). It is the sight of a Face that does not render us “too heavenly minded to be of earthly good,” but a Face that reveals to us the true character of earthly good.
To see the Face of Christ in the face of another human being is not becoming “of no earthly good,” but to begin to see clearly the true character of our brothers and sisters. The Face also reveals to us the true character of the sinful distortions we would cast into the mirrors around us. Only with the vision of the one true Face, are we able to correct the distortions and find ourselves corrected as well.
Orthodox eschatology makes no extreme claims of “realized eschatology” (as in Dodd’s work), but of an unrealized eschatology that nonetheless makes itself manifest to us in a manner that is frequently more real than the mirror in which it is beheld. The theology of icon and the revelation of beauty both point beyond themselves to the Image that has already come among us, is already abiding with us, and is yet to come (Rev. 1:8).
Christ offered a glimpse of the eschatological principle when he said: “Do not think that I came to destroy the law or the Prophets. I did not come to destroy but to fulfill” (Matt. 5:17). The union of heaven and earth (which is how St. Maximus the Confessor describes the eschaton) is not the destruction of earth – but its fulfillment. The Face that we behold is the True Image – in which we were created and according to which we will be recreated. That is a great earthly and heavenly good.