The Judgment Seat of Christ - Research Paper Example

? The Judgment Seat of Christ [Type the document sub [Pick the [Type the company [Type the Contents Contents 2 The Christian Life 6 Bibliography 13 The Judgment Seat of Christ Introduction Through the death and resurrection of Jesus, death, suffering and sin have lost its power over humanity. It has opened to humanity the reality of life to come after this life on earth. This hope, which the redemptive act of Christ gives, brings men and women to the reality that life here on earth is the beginning of persons’ journey towards God. In this way, life’s journey starts from, begins with, and ends with God.1 However, as the images of eschatology fortifies hope for things to come, it also poses a challenge, for Christians, to take constantly a re-look into their inner lives as well as in their actions because in the “Second Advent and in the final overthrow of Death”2, “we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor 5:10). 3 In light of this, research will seek to understand St. Paul’s the judgment seat of Christ. This is significant, as people perceive the judgment seat of Christ with dread. Since, it is commonly ,believed that it is in the judgment seat of Christ that people will account to God what they have done in this life, whether good or bad, and God’s justice will prevail. As such, having a clearer understanding is necessary, for it is in this way that angst and despair towards the judgment may be replaced by the clearer picture and discernment of humanity’s relationship with God, of a person’s connections with the Other, and of one’s self. In this regard, the study will have the following structure. The first section will deal with Jesus. This section is not exhaustive, but it will draw its analysis from some scholarly works on the mystery of Jesus. The second part will deal who is a Christian. For this part, a more philosophical approach will be done. This section will not provide a complete presentation of the related discourses to who is the person, but it will attempt to present approaches that attempt in providing a more holistic picture of who is the Christian person. The third segment will be dealing with the ethical challenge pose to the Christian by St. Paul’s the judgment seat of Christ. Finally, the fourth part will be the conclusion. Furthermore, the study will not be providing an exegetical analysis of the text. It will also not provide a discussion pertaining to the debate between Premillennialist, who holds that the judgment is one of the various eschatological judgments and the Amelliennialist who claims that there is only one judgment event. Instead, the research will focus on the relationship between God and man and man between men in the context of Pauline eschatology. Jesus The Son of Man Scholarly works abounds pertaining to the ‘mystery of Jesus’. Acknowledging this fact, the focus of the discussion will be the title Jesus used to refer to himself – The Son of Man.4 It has been observed that the writers of the New Testament have referred to Jesus as the “Messiah” (Christ), “Kyrios” (Lord) and Son of God. In this regard, the meaning and content of the Son of Man, which is drawn from Jesus’ own words, are transferred to these other titles.5 In light of this, there are three different interpretations pertinent to the Son of Man. The first interpretation holds that the Son of Man refers to the One who is to come. This differentiates Jesus from the Son of Man and supports the notion that Jesus does not refer to himself as the Son of Man. As such, the first interpretation speaks of the immanence of Jesus and the forthcoming eschatology. On the other hand, the second interpretation, views the Son of MAN as referring to the earthly activities of Jesus. As such, Jesus claims Lordship over the Sabbath, the power to forgive sins and about him neither possessions nor home.6 Finally, the third analysis suggests that the title should be understood in the light of the suffering and Resurrection of Jesus. The third interpretation is the most current and has its origin from Mark’s Gospel.7 These categorizations of the Son of Man, although pointing to different possibilities of interpreting the title, also points to the continuity of the Reign/Kingdom of God. This is critical because it highlights the fact that the goal of salvation history is not only in the context of the Kingdom of God in the future but that it shows the beginning and the integration of the Reign of God in the historicity of humanity. In effect, the Son of Man shows the mystery of Jesus - the immanence of Jesus and at the same time Jesus as a man. It is crucial to understand that Jesus as the Son of man has shown what is the nature of man so much so that it can be claimed that “The Sabbath is made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath” (Mk2:27f). The Paradigm The Son of Man establishes the paradigm with which human life is lived in this world and is to be understood – an affirmative response to the Reign of God in the world of man both in words and deeds.8 The Son of Man in the world of men has shown what ought to be done in the here and now as human beings respond in freedom to the Kingdom of God which is “in the midst of you” (Lk 17:21). It is necessary to grasp that Jesus’ actions, works and words during His days are manifestations of the Kingdom of God in action in the human world.9 At the same time, the Son of Man shows the eschaton as the final event that human beings have to wait with expectant joy as it brings into fullness the Kingdom of God.10 This brings to light the idea that the Reign of God is something that human beings are called to work at now in this world and at the same time to hope for.11 Jesus in his life on earth has shown that Reign of God is already in this world despite the presence of all forms of evil. It does not lessens its reality, but in fact, creates the challenge for Christians to continue working for the Kingdom of God “in our midst” (Lk 17:21). At the same time, it sets the vision with which Christians must anticipate with eager hope as the fullness of Kingdom of God is its end. In this regard, the Son of Man in death and Resurrection offer not only the victory of the Cross over sin and death, but it becomes a vindication of Jesus’ ministry and actions while on earth. Likewise, it shows the reality of the new world as Jesus “has been raised from the dead, the first fruits of those who have fallen asleep” (I Cor 15:20). As such, Jesus, the Son of Man has already shown what ought to be done in the here and now, and what will happen to those who follow Him in the future. Thus, the joy of the fullness of the Kingdom of God becomes the vision of hope. In light of this, understanding the Judgment seat of Christ vis-a-vis Jesus the Son of Man removes the fear and trepidation that people usually has towards the notion of the judgment seat of Christ. Instead, through Jesus the Son of Man, the vision of oneness between God and men has been given a concrete reality and a new shape.12 Thus, the judgment seat of Christ offers two key challenges to Christians now. The first challenge is the challenge of the constant examination of one’s life, words and actions in the light of the life, words and works of Jesus the Son of Man. While, the next challenge pertains on the shift of focus – from the fear of judgment to the vision of hope and joy in the judgment seat of Christ. In facing these challenges, the trepidation of judgment losses its sting while the joy of judgment is eagerly being awaited. Christians: In Focus The concept of judgment presupposes the idea there is an actor whose actions are voluntarily undertaken and willed, and as such, can be ascribed to the doer of the action. In this context, it can be stipulated that X does A; therefore, X is responsible for A and its consequence B. This statement captures a fundamental principle that has been used in describing human nature – rationality, freedom, free will and responsibility.13 However, a critical issue has to be addressed as a look into the concept of the Judgment seat of Christ is undertaken. The term “we” was used by Saint Paul as an introduction to 2 Cor 5:10, and the question is was he referring to Christians only or to all people in the world. It appears that St. Paul was referring to all Christians from Pentecost to the Second Advent.14 In this situation, it becomes appropriate to understand in what defines a Christian. An important relation – relationship with God and relationship with other human persons marks a Christian and that this important mark redefines the manner with which a person who claims to be a Christian defines his/her own existence and being.15 This is not to exclude anybody, rather, this is meant to highlight the belief that, in the midst of the reality of contemporary pluralism, Christians are those who affirm the faith to Jesus as The Way, the Truth and the Life.16 It is through this faith that they enter into a dialogue of life with others. 17 The Christian Life Distinctive among Christians is the life structure that is rooted in “relationships, historicity, common worlds, a past heritage, unique existence, limitedness and the future.”18 Christian relationship is based on the encounter between God and men. God initiates the encounter, and it is not a momentary encounter. This event is the beginning of a permanent relationship between the person and God and it all begins with an invitation from God.19 This is essential in the understanding of who are Christians. God invites people to enter into a relationship with God – a covenant, but God does not impose the manner with which people are to respond, the time when a person is to respond and the quality of response that the person will make. As such, persons are free to choose what will be their response to God’s invitation.20 Thus, man’s freedom, rationality and responsibility are affirmed as persons entering a relationship with God in the Christian paradigm are not force to accept the invitation of God.21 Another important facet of being a Christian is accepting the relationship with Jesus. This relationship entails embracing the cross and following Jesus. Thus, Jesus serves as the model of Christian life. This is of primary importance because it attests to the supposition that Christians are not left in the dark as to what ought to be done, but that they accept Jesus as the model, as the Way towards God. In addition, accepting the call of God creates and necessitates living a life of faith, hope, charity and love. These are vital because it becomes the manifestation of the person’s response to God’s call. In this regard, essential that in being a Christian is the relationship between God and other fellow Christians. This is the foundation and the condition in which one lives the life of faith, hope, charity and love.22 Moreover, the Christian recognizes the historicity of life in the context of their relationship with God. This means that they acknowledge that a part of their past was lived in a life without God, that the present life is characterized by the relationship with God and that the future life is a life with God in His fullness.23 Thus, Christians provide an alternative view of the historicity of human life – life in this world with God, and at its end, life lived in the fullness of God. In addition, as Christians the meaning of limitedness, common world shared with others who do not hold the same belief and the future completes the frame in which a Christian response to God’s invitation is apprehended. As such, a Christina is a human person whose historical life is marked by her response to God’s call. The invitation to live a life following Jesus and living it in a life of charity, faith, hope and love becomes the clear manifestation of the persons endeavor and action as they work for the reign of God in the current life while eagerly awaiting with joy the fullness of time. The Judgment Seat of Christ and the Christian: A New Ethical Challenge The Judgment seat of Christ provides Christians an ethical challenge that goes beyond between choosing right or wrong, good or bad. The Judgment Seat of Christ becomes the point of validation of a person’s response to God’s call. It is in this point that truth and reality becomes one in Jesus. Since, “Here the length and breadth of human life are concentrated in one moment, one point.”24 In this regard, the Judgment Seat of Christ for Christian demands living a life in authentic fellowship with the life of Jesus. Jesus, the Son of Man, has already presented what ought to be done in this life while awaiting for the Fullness of the Kingdom of God – work for the Reign of God here on earth. 25,26 Moreover, it presents the fact that faith in Jesus is not only an abstraction or a way of speaking about things and about life. Faith in Jesus is a combination of theory and action – praxis.27 As such, ethics is no longer just a choice between good and bad, but it is “to yield some place to the World of God”.28 Thus, the ethical question is no longer how can I do good? but what is the will of God?29, establishing the continuity between the old world and the new world, not in quality, but in the salvific work of God. In answering this ethical question, There are certain works of ours done indeed out of your gift, but they are not eternal…From you let it be asked. In you let it be sought. At your door let us knock for it. Thus, thus it is received, thus it is found, thus it is opened to us.30 Paul, in writing the judgment seat of Christ, has provided the basis for the shift in the ethical question. Although it should be noted, that there are various interpretations that are offered in understanding 2 Cor 5: 1031, in effect, what Paul was experiencing when he wrote the Letter to the Corinthians was a concrete answer to the Christian ethical question what is the will of God. This notion is based on the following premise. First, Paul was speaking of difficulties, hardships, and sufferings in his apostleship. He mentioned that they have to endure “so many trials, in hardship, afflictions, floggings, imprisonment, riots, fatigue, sleepless nights and days of hunger” (2 Cor 6: 4 – 5). Yet, despite these numerous afflictions that he was experiencing, it was in this condition that the incomparable power of God was fully manifested (cf 3:5; 4:7; 12:9b; 13:4). This was the great irony of Paul’s apostleship. The apostle spoke of God’s power, which is historically and concretely shown in the cross. For, “God chose what is weak in the world to shame the strong” (1 Cor. 1:27; cf. vv. 26-31). This shows that doing the will of God is not done in a bed of roses. It is filled with antinomies, but “From you let it be asked. In you let it be sought. At your door let us knock for it. Thus, thus it is received, thus it is found, thus it is opened to us.”32 As such, the judgment seat at the end becomes a source of respite because it validates and vindicates all the hardships that Paul and all the followers of Christ endure in this world. Second, Paul has shown how one can continue doing God’s will despite the reality of continuing contradictions, struggle and antinomies – “by faith and not by sight” (2 Cor 5:7). Here, Paul is demonstrating how a person can direct his/her life towards God and from this faith, the desire to please God emerges. Faith is the foundation and the beacon that guides persons as they perform God’s will in this life. As such, the judgment seat becomes a point of joy, as it is in the judgment seat that one appears before God. Finally, third, Paul attests that the limits of this world are not boundaries in fulfilling the will of God, in following Christ. As “we are all going to appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad,” the communion of all Christians – Christians live under the shadow of the cross and vindicated in the judgment seat of Christ. The judgment seat of Christ offers an alternative paradigm in which the ethical question is re-structured and re-defined. It is no longer just the self – I – asking how can I be good, rather, it deconstructs the ethical question by highlighting the integral importance of the relationship between God and human beings ,thereby, contextualizing ethics no longer as an I question but as “we” question in condition of relationship. This means that in doing ethics, the we and the relationship becomes the essential elements that give rise to the ethical question what is the will of God? Conclusion The Judgment Seat of Christ is often understood as Paul’s eschatology.33,34 However, the judgment seat of Christ understood in the frame of Jesus Son of Man and the notion of being a Christian, raises a challenge to deconstruct humanity’s understanding of ethics. As it re-formulates the ethical question how I can be good to what is the will of God, the judgment seat of Christ becomes a welcome event as it becomes the validation of our response to God’s call. Moral agency is no longer defined by intrinsic evil inherent in humanity’s struggle to do good.35 Instead, moral agency is now appreciated in the light of humanity’s freedom to fulfill the covenant that they have entered into with God. Faith is not blind, but it is an active response to the call of God to continue establishing the Kingdom of God in the here and now while expectantly awaiting the Second Advent. Working for the Reign of God in the here and now, which is the will of God, as Jesus has shown is fraught with difficulties, hardships and sufferings. Nobody said it was easy. However, the condition of sufferings, pain and contradictions does not deter faith that seeks to please God. Paul attests that the vision of faith and not sight is that which increases our desire to please God. Is it burdensome? No! Since, the strong desire to please God is built on faith and is lived under the shadow of the cross. Thus, the judgment seat of Christ becomes one of the paramount motivation to continue doing the will of God because it clearly manifests that as the grace of God continues to guide our actions and words in this world, His justice is a sure consequence of His grace.36 In addition, the judgment seat of Christ is one event that all Christians will experience. thus, creating a bond, a communion among all Christians, regardless of time and place. Fear and dread of the judgment seat of Christ masked the true beauty of the judgment seat. It hides the inherent beauty of the event – telling Christ what we have done for the Kingdom, which He himself has established. The judgment seat of Christ reframes the ethical question for Christians from how can I be good to what is the will of God. It is not trouble-free but the Lord said, “my yoke is easy, and my burden is light” (Matt 11: 30). Bibliography Abesamis, Carlos. A Third Look at Jesus. Quezon City: Claretian Publications, 1999. Augustine. The Confessions of Saint Augustine. Trans by John K. Ryan. New York: Doubleday, 1960 Boeve, Leive. “Resurrection: saving particularity: Theological-epistemological considerations of Incarnation and truth.” Theological Studies 6 (December 2006). Bonhoeffer, Dietrich. Ethics. Translated by Ilse Todt et. al. Dietrich Bonhoeffer Works, volume 6. Minneapolis, MN: Fortress Press, 2005. Buber, Martin. I and Thou. New York: Charles Scribner’s Sons, 1970. Chong, Kelly. “What it means to be a Christian: The Role of Religion in the construction of Ethnic Identity and Boundary among Second Generation Korean Americans.” Sociology of Religion, vol. 59 no 3 (1998). Cobb, John B. The Structure of Christian Existence. London: Lutterworth, 1963. De Chardin, Teilhard. Building the Earth. New York: Avon Books, 1969. Gutierrez, Gustavo. A Theory of Liberation. Maryknoll, NY: Orbis Books, 1988. Johnson, Bradley.“ Doing Justice to Justice: Re-assessing De-constructive Eschatology.” Political Theology, vol. 12 no 1, (2011). Mason, Clarence E., Jr. “A Study of Pauline Motives: As Revealed in 2 Corinthians 4:16-6:4a.” Bibliotheca Sacra, 111, no. 443 (July 1954). McCant, Jerry W.“Competing Pauline Eschatologies: An Exegetical Comparison Of I Cor. 15 And II Cor. 5.” Wesleyan Theological Journal, vol. 29 no ? (Spring-Fall, 1994). McClendon, James, “Three Stands of Christian Ethics”, Journal of Religious Ethics, vol. 6 no 1, (March 1978). Moga, Michael D. SJ. The Worlds of Human Morality. Makati City: St. Pauls, 2007. Montefiore, G. “First Impressions of Paul.” The Jewish Quarterly Review, Vol. 6, No. 3 (Apr., 1894). Nolan, Albert. Jesus Before Christianity. Quezon City: Claretian Publications, 1999. Ratzinger, Joseph, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, New York: Double, 2007. Revised Version of the Bible 2nd Edition (1971). Robinson, James. A New Quest of the Historical Jesus. SCM: London, 1959. Schillebeeckx, Edward. God, The Future of Man. Eng. Trans. New York: Sheed & Ward, 1968. Verghese, T. Paul. The Freedom of Man. Philadelphia: Westminster Press, 1972. Wood, Irving F. “Paul's Eschatology.” The Biblical World, Vol. 38, No. 2 (Aug., 1911), pp. 79- 91 Ziegler, Philip G. “Dietrich Bonhoeffer—An Ethics of God’s Apocalypse?.” Modern Theology, vol 23 no 4 (October 2007). Read More