Scripture teaches that everything related to earth, except for human souls will be ended, replaced by a new creation as the original was meant to be. This may not be an easy concept to accept for those who would like to hold on to some features of current life. We must be satisfied with the scriptural story of the end of all creation, and the introduction of a brand new creation. Depravity and sin are so objectionable to God that everything having anything to do with a fallen creation must be redeemed if it is to last. The story informs us that only the human soul/spirit will qualify. Qualification must be gained from choice by God and persons represented. Reference to hope (immortality as conscious presence with God) in Scripture is part of the plan. Nothing more from that hope do we have in the natural creation – as Scripture has it. Loss is restored in the new creation. Mankind will not be disappointed, and will be suited to the new creation. The differences will be extensive, and the trade-off will be welcome. All this is beyond us for now. For persons embracing secular humanism the assertion seems fanciful – where myths come from.
David Deutsch wrote a book, The Beginning of Infinity. It is a great title, and causes the reader to think about the transition from that which is natural (nature, as explained in birth, life and death), and that which lies outside of nature which is divine hope (infinity, as explained in God, life and perpetuity). The book is secular, published by a secular business, and is substantial in volume, including about 500 pages. The issues are large, and presented so as to invite the scientists to humility in that they will never achieve what they prefer to accomplish. There is hope in our creativity, no matter what Einstein, or Hawking, or many others might have denied about human free will. Human limitations show in various ways. In his review of the book, John Horgan writes: So when it comes to science it is easy to see limits where Mr. Deutsch sees boundless opportunities. But he has persuaded me that we can solve many of our problems as long as we don’t assume we know more than we do. And, given a choice, why not choose hope.
One of our problems in discussion is that language relating to immortality has reduced meaning in the natural context. Hope in the Scripture begins with a belief in a force (God) that can provide immortality. When the Scripture refers to the blessed hope the reference is to life, restored after death. This is the hope of the Christian, and, according to Scripture is not available outside of Christ. The very implication that there is one who can provide whatever we seek in righteousness, implies that there is no other one able to achieve ultimate hope. Exclusivity is offensive to man, but the context of God, if there be God, holds out for exclusivity. I am not offended that other religions claim exclusivity. The only offense, and it is a big one, is that individuals may be denied their convictions relative to misplaced identity of God. God is quite able to take care of himself. He will determine matters in truth and power, in holiness and justice. Whatever is believed, that faith is to be held in humility and grace, and without prejudice or arrogance. That is a basic rule of God-given freedom. It grants that there is ignorance in us that may be deadly.
As noted elsewhere on these Pages, the most informed persons on earth believe that the world will end. They get the idea from prophecy, from studies of the universe, from experiences of endings in space collisions, in the changes of nature, and the decline of resources for life as we know life. It is presumed, by many science theorists, that the earth will likely become a dead planet, perhaps related to the decline of the energy of the Sun. Christians accept the end of all things we can now measure, but the closure will be a victory not a defeat. The restored earth of the biblical concept will be like that meant from the beginning. It will be inhabited, and the idealism that has been harbored by thoughtful persons through the centuries will become commonplace. Life prevails. All that precedes this Elysian dream was useful for experience to living in an ideal atmosphere where lively persons will not again use freedom as cause to rebel against God, and his determination to share the glory of life with his children. To fellowship meaningfully the creator relates to persons who have something of his image in them. In the tension between persons of faith and no faith one senses that God is interested in our compatibility for earth’s sojourn. *Mark W. Lee, Sr. — 2016, 2020