Eschatology – A subset of Christian doctrine?

Jurgen Moltmann

Jurgen Moltmann (German Theologian & Professor) put forward a fascinating thought to
consider today:
“From first to last, and not merely in the epilogue, Christianity is eschatology, is hope,
forward looking and forward moving, and therefore also revolutioning and transforming
the present…Hence eschatology cannot really be only a part of Christian doctrine.Rather, the eschatology outlook is characteristic of all Christian proclamation, and of
every Christian existence and of the whole church” (Moltmann, Theology of Hope)

The Very Essence of Christianity

Without getting too far into the weeds (and inviting needless straining of gnats), how do you
view this quote? Is eschatology so all encompassing that it ties into the very essence and core
of Christianity? Is such a statement hyperbole, reaching for a categorical status that simply isn’t
defendable or helpful?
My mind isn’t made up on such a statement. I think there are times this quote could be more
helpful, and times this could be counter productive.

Productive and Counter Productive

A few thoughts in agreement with this statement could be as follows:

1. Christianity is eschatology because the hope of the believer is placed on future
   realizations of the promises of God. Salvation comes on the day of the Lord’s
   appearance (1 John 2:28; 3:2, 1 Cor 15:22-25, 1 Thess 4:14-18).
2. Christianity is eschatology because there would not be a need for salvation, if there was
   no coming wrath. The wrath of God comes ultimately in a final sense in that great day of
   the Lord (1 Thess 1:10, 2 Thess 1:5-10, Rev 20:11-15).
3. Christianity is eschatology because the whole posture of the scriptures is one of looking
   forward. Adam and Eve were looking forward to the child who would crush the head of
   the serpent (Gen 3:15). Abraham was looking forward to an inheritance that was
   promised, but not fully realized (Hebrews 11:8-12). The thief on the cross was
   encouraged to look forward to later that day (Luke 23:40-43). The repeated emphasis in
   the OT is looking forward to the arrival of the Messiah (Christ), and the repeated
   emphasis in the NT is looking forward to the triumphant return of Christ.
   These are all some pretty compelling general reasons to agree with Moltmann’s description of
   Christianity being eschatology.
   At the same time, this is a broad way of speaking of eschatology. There are several ways to see
   eschatology as more narrowly defined to help in conversation:
4. To say “Christianity is eschatology” dismisses helpful categories to study more narrowly
   defined fields within the faith. When in conversation with someone about “eschatology”
   we may mean specifically the “final things” including the Parousia, the intermediate state,
   the resurrection, eternity, etc.
5. To say “Christianity is eschatology” is not adequate to include the historical (past) events
   of Christianity. In the days since the canon was closed, Christians must look backwards,
   in order to look forwards. It is through a growing trust in the things God has done in the
   past, that the Christian grows in trusting the Lord regarding the things he will do in the
   future.
6. To say “Christianity is eschatology” posits an under-realized present. A massive
   emphasis of both the OT and the NT are imperatives for daily living. While there are
   future facing implications of all these daily imperatives (with the ultimate reality of the
   judgment of the living and the dead in the great day of the Lord), to say that these daily
   imperatives only exist in light of the future is reductionistic to the point that today itself
   may lose meaning or purpose.
   What do you think? Are there times and ways it is valid to speak of Christianity as being
   “eschatology”? Does an emphasis on the future hope of the Christian automatically discard or
   disregard the things of the past and imperatives of the present?