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with the glorification of the saints or the consummation of the rule of Christ, and introduced it
at the conclusion of their discussion of objective and subjective soteriology. The result was that
some parts of eschatology received due emphasis, while other parts were all but neglected. In
some cases the subject-matter of eschatology was divided among different loci. Another
mistake, sometimes made, was to lose sight of the theological character of eschatology. We
cannot subscribe to the following statement of Pohle (Roman Catholic) in his work on
Eschatology, or the Catholic Doctrine of the Last Things: “Eschatology is anthropological and
cosmological rather than theological; for, though it deals with God as the Consummator and
Universal Judge, strictly speaking, its subject is the created universe, i.e. man and the
cosmos.”[p. 1] If eschatology is not theology it has no proper place in dogmatics.
2. THE PROPER CONCEPTION OF THIS RELATION.
Strange to say, the same Catholic author says:
“Eschatology is the crown and capstone of dogmatic theology,” which is perfectly correct. It is
the one locus of theology, in which all the other loci must come to a head, to a final conclusion.
Dr. Kuyper correctly points out that every other locus left some question unanswered, to which
eschatology should supply the answer. In theology it is the question, how God is finally
perfectly glorified in the work of His hands, and how the counsel of God is fully realized; in
anthropology, the question, how the disrupting influence of sin is completely overcome; in
christology, the question, how the work of Christ is crowned with perfect victory; in soteriology,
the question, how the work of the Holy Spirit at last issues in the complete redemption and
glorification of the people of God; and in ecclesiology, the question of the final apotheosis of
the Church. All these questions must find their answer in the last locus of dogmatics, making it
the real capstone of dogmatic theology. Haering testifies to the same fact when he says: “As a
matter of fact it (eschatology) does shed a clear light upon every single section of doctrine. Is
the universality of God’s saving plan, is personal communion with a personal God asserted
without reserve, is the permanent significance of the Redeemer upheld, is forgiveness of sin
conceived as one with victory over the power of sin — on these points the eschatology must
remove all doubt, even when indefinite statements which have been made in the preceding
parts could not at once be recognized as such. Nor is it difficult to discover the reason of this. In
the doctrine of the last things, the communion between God and man is set forth as completed,
and therefore the idea of our religion, the Christian principle, is presented in its purity; not,
however, as a mere idea in the sense of an ideal which is never completely realized, but as
perfect reality — and it is clear what difficulties are implied in that. It must therefore appear at
last, in the presentment of eschatology, if not sooner, whether the reality of this communion
with God has received its unrestricted due.”[The Christian Faith, p. 831.]