Metaphysical Finalism or Christian Eschatology?

METAPHYSICAL FINALISM OR CHRISTIAN ESCHATOLOGY? 'lJHE TITLE of this essay expresses a disjunction in the orm of a question. But is that disjunction a complete ne? Does it exclude any third possibility? A number of respected scholars seem to think so. What is more, they present Thomas Aquinas as one who opted for metaphysical finalism. His choice is described as having unduly restricted the eschatological dimension in his own theologizing and that of his followers. The fact is, however, that such an assessment is by no means self-evident or apodictically demonstrated. A contrary position is possible logically and better grounded historically. Some questions which seem at first sight to allow an answer only in the form of " either ... or," permit a reply of "both ... and." The one posed in the title of this essay is a good example. In addition, careful textual analysis indicates that Thomas Aquinas was not impaled on either horn of the dilemma under consideration. He strove repeatedly to show that the infraterrestrial finalism of Aristotle and a Christian eschatology minimizing grace in the present are not the only options. There is another, which includes the truths each of these world-views brings into focus. His conviction and the efforts it inspired led him to develop a theory of participated eternity in the beatific vision. This essay has a number of purposes. It will seek to elaborate on the two positions that have already been alluded to. In so doing it will argue in favor of the second. It will likewise try to show that the view of Thomas Aquinas regarding the relation of the present to the future deserves a fair hearing from practitioners of Christian eschatology in 1974. 125 126 CARL J. PETER Part I Thomas and Theologians of Hope Is it really true? Are serious scholars of the opinion that the disjunction expressed in the title of this essay is an iron-clad one, working to the theological discredit of Aquinas? The facts can speak for themselves. In what is his major work to date, Jiirgen Moltmann observes that Martin Luther once had a flash of inspiration regarding the pursuit of knowledge from the standpoint of eschatological hope.1 Saint Paul had written of the earnest expectation of the creature (Romans 8: 19) . The Reformer said that phrase provided an important perspective, and he proceeded to describe it by way of contrast. Philosophers and metaphysicians focus attention on the present qualities and quiddities of things; the Apostle on the other hand invites us to fix our gaze on their future. But to accept that invitation, Moltmann notes, one must have recourse to a kind of understanding and discourse that rely very much on hope and that may be called "expectation thinking." 2 For creative action springing from faith is impossible without new thinking and planning that spring from hope.3 The sort of thought he is referring to is conditioned and inspired by the New Testament; he will later describe it as radically different from the mind-set of Thomas Aquinas. But he makes this point in his own way. His reference to Luther does not indicate that he regards the Reformer as offering a ready-made solution to the central problem of eschatology today, namely, the relation of the present to the future. Furthermore, he says that Protestant philosophy did not grasp the importance of the distinction Luther had made in this scholion on Romans.4 But the fact remains. 1 Ji.irgen Moltmann, Theology of Hope (New York: Harper and Row, 1967), p. 35. In Luther's works the text referred to can be found in Romerbrief, Weimar, t. 56, p. 371. 2 Moltmann, ibid. • Ibid. •Ibid. FINALISM OR CHRISTIAN ESCHATOLOGY? 127 Moltmann does think Luther suggested a contrast between eschatological discourse and another type, one more concerned with essence, operation, actio, passio, and movement. Luther's remarks in the 16th century are a precedent Moltmann invokes to clarify his own position in the 20th. Luther thought Paul was espousing a future-oriented mode of thought. Moltmann thinks that same approach is badly needed in contemporary theology. To put it in somewhat different terms, he says Luther reflected on Paul's...