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Leave it to Barth to cut through a lot of confusion and clarify the theological necessity for an eschatological conception of salvation: "The New Testament speaks eschatologically when it speaks of man's being called, reconciled, justified, sanctified and redeemed. In speaking thus it speaks really and properly. One has to realise that God is the measure of all that is real and proper, that eternity comes first and then time, and therefore the future comes first and then the present, just as the Creator undoubtedly comes first and then the creature. Those who realise this will not take offence here."
And, leave it to Barth to make it clear (against LaCugna, perhaps Jenson) that this is only a creaturely reality, and not a description of divine life: "Only of God Himself, which means at this point the Holy Spirit and His work as such, can one speak non-eschatologically, i.e., without this reference to something other, beyond, and future. It might be said, of course, that even our talk about God Himself and His work is eschatological to the extent that all our thoughts and works as such cannot grasp this object but can only point beyond themselves to it. But that to which they point when we are speaking of God and His essence and work has itself no margin or border. It is not realted to an ESCHATON but is itself the ESCHATON." And, I believe Barth would agree, God does not reach this eschatological reality as an endpoint toward which he grows, for He is Alpha as well as Omega.
posted by Peter J. Leithart on Wednesday, January 26, 2005 at 07:01 PM
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