pastorchin’s weblog

The experience of the fullness of time, during which God is so present, so real, so tangibly near that we can hardly believe that everyone does not see God as we do, is given to us to deepen our lives of prayer and strengthen our lives of ministry. Having experienced God in the fullness of time, we have a lifelong desire to be with God and to proclaim to others the God we experienced.

Peter, years after the death of Jesus, claims his Mount Tabor experience as the source for his witness. He says: “When we told you about the power and the coming of our Lord Jesus Christ, we were not slavishly repeating cleverly invented myths; no, we had seen his majesty with our own eyes … when we were with him on the holy mountain” (2 Peter 1:16-18). Seeing God in the most intimate moments of our lives is seeing God for others.

At some moments we experience complete unity within us and around us. This may happen when we stand on a mountaintop and are captivated by the view. It may happen when we witness the birth of a child or the death of a friend. It may happen when we have an intimate conversation or a family meal. It may happen in church during a service or in a quiet room during prayer. But whenever and however it happens we say to ourselves: “This is it … everything fits … all I ever hoped for is here.”

This is the experience that Peter, James, and John had on the top of Mount Tabor when they saw the aspect of Jesus’ face change and his clothing become sparkling white. They wanted that moment to last forever (see Luke 9:28-36). This is the experience of the fullness of time. These moments are given to us so that we can remember them when God seems far away and everything appears empty and useless. These experiences are true moments of grace.

Jesus came in the fullness of time. He will come again in the fullness of time. Wherever Jesus, the Christ, is the time is brought to its fullness.

We often experience our time as empty. We hope that tomorrow, next week, next month or next year the real things will happen. But sometimes we experience the fullness of time. That is when it seems that time stands still, that past, present, and future become one; that everything is present where we are; and that God, we, and all that is have come together in total unity. This is the experience of God’s time. “When the completion of the time came [that is: in the fullness of time], God sent his Son, born of a woman” (Galatians 4:4), and in the fullness of time God will “bring everything together under Christ, as head, everything in the heavens and everything on earth” (Ephesians 1:10). It is in the fullness of time that we meet God.

Hell is a second death. This is what the Book of Revelation says (Revelation 21:8). Just as there is an eternal life, there is an eternal death. Eternal life is a second life; eternal death is a second death. Our first death can be a passage not only to eternal life but also to eternal death.

Looking at hell as a second death takes away the images of eternal suffering and torture that are so prevalent in medieval art and literature. It defines hell more as the refusal to choose life than as a punishment for wrongdoing. In fact, the sins that the Book of Revelation mentions as leading to eternal death are choices for death: murdering, worshipping obscenities, sexual immorality, lying, and so on (see Revelation 21:8). When we sow death we will reap death. But when we sow life we will reap life. It is we who do the sowing!

Often hell is portrayed as a place of punishment and heaven as a place of reward. But this concept easily leads us to think about God as either a policeman, who tries to catch us when we make a mistake and send us to prison when our mistakes become too big, or a Santa Claus, who counts up all our good deeds and puts a reward in our stocking at the end of the year.

God, however, is neither a policeman nor a Santa Claus. God does not send us to heaven or hell depending on how often we obey or disobey. God is love and only love. In God there is no hatred, desire for revenge, or pleasure in seeing us punished. God wants to forgive, heal, restore, show us endless mercy, and see us come home. But just as the father of the prodigal son let his son make his own decision God gives us the freedom to move away from God’s love even at the risk of destroying ourselves. Hell is not God’s choice. It is ours.

Is there a hell? The concepts of heaven and hell are as intimately connected as those of good and evil. When we are free to do good, we are also free to do evil; when we can say yes to God’s love, the possibility of saying no also exists. Consequently, when there is heaven there also must be hell.

All of these distinctions are made to safeguard the mystery that God wants to be loved by us in freedom. In this sense, strange as it may sound, the idea of hell is good news. Human beings are not robots or automatons who have no choices and who, whatever they do in life, end up in God’s Kingdom. No, God loves us so much that God wants to be loved by us in return. And love cannot be forced; it has to be freely given. Hell is the bitter fruit of a final no to God.

Is everybody finally going to be all right? Are all people ultimately going to be free from misery and all their needs fulfilled? Yes and no! Yes, because God wants to bring us home into God’s Kingdom. No, because nothing happens without our choosing it. The realisation of the Kingdom of God is God’s work, but for God to make God’s love fully visible in us, we must respond to God’s love with our love.

There are two kinds of death: a death leading us into God’s Kingdom, and a death leading us into hell. John in his vision saw not only heaven, but also hell. He says: “The legacy for cowards, for those who break their word, or worship obscenities, for murderers and the sexually immoral, and for sorcerers, worshippers of false gods or any other sort of liars, is the second death in the burning lake of sulphur” (Revelation 21:8). We must choose for God if we want to be with God.

The marvelous vision of the peaceable Kingdom, in which all violence has been overcome and all men, women, and children live in loving unity with nature, calls for its realisation in our day-to-day lives. Instead of being an escapist dream, it challenges us to anticipate what it promises. Every time we forgive our neighbor, every time we make a child smile, every time we show compassion to a suffering person, every time we arrange a bouquet of flowers, offer care to tame or wild animals, prevent pollution, create beauty in our homes and gardens, and work for peace and justice among peoples and nations we are making the vision come true.

We must remind one another constantly of the vision. Whenever it comes alive in us we will find new energy to live it out, right where we are. Instead of making us escape real life, this beautiful vision gets us involved.

Are the great visions of the ultimate peace among all people and the ultimate harmony of all creation just utopian fairy tales? No, they are not! They correspond to the deepest longings of the human heart and point to the truth waiting to be revealed beyond all lies and deceptions. These visions nurture our souls and strengthen our hearts. They offer us hope when we are close to despair, courage when we are tempted to give up on life, and trust when suspicion seems the more logical attitude. Without these visions our deepest aspirations, which give us the energy to overcome great obstacles and painful setbacks, will be dulled and our lives will become flat, boring, and finally destructive. Our visions enable us to live the full life.