Time&Eternity

notes to chapter 2 265
not with three, but rather with two, periods of salvation history (Das Evangelium nach
Lukas, 26).
132. Lazarus and the rich man (Luke 16:19ff.); the criminal on the cross (Luke 23:43).
133. Schulz, Die Stunde der Botschaft, 275f., 284f. Cf. on this also Conzelmann, Die
Mitte der Zeit, as well as Cullmann’s comment on Conzelmann in Cullmann, Heil als
Geschichte, 28f.; trans., 45f.
134. “Sein eschatologisches Glaubensbekenntnis ist der einmalige und unerhörte
Protest gegen die Vergleichgültigung und Entleerung der Gegenwart, die durch Jesu Kommen
als eschatologische qualifiziert ist.” Schulz, Die Stunde der Botschaft, 354.
135. “Die eschatologische Krisis ist also im Glauben schon entschieden.” Lohse, Grundriß
der neutestamentlichen Theologie, 137. Cf. also Kümmel, Die Theologie des Neuen Testaments,
290f.; trans., The Theology of the New Testament, 327f.
136. On John’s eschatology, see also Frey, Die johanneische Eschatologie.
137. Lohse, Grundriß der neutestamentlichen Theologie, 109ff. Cf. also Stuhlmacher,
“Erwägungen zum Problem von Gegenwart und Zukunft”: The formative division of eschatology
into series of assertions about the present and the future is reconciled in a doxological
outline that is to be understood primarily in light of the thought of God’s proleptic
advent in Christ.
138. Gal. 4:4.
139. Thus, Stendahl, “The Apostle Paul and the Introspective Conscience of the
West,” 86f.
140. “.l.l. grundlegend die Gegenwart als die Zeit des beginnenden endzeitlichen Heilshandelns
Gottes.” Kümmel, Die Theologie des Neuen Testaments, 126; trans. 144.
141. Rom. 6:3f.
142. Gal. 5:21; 1 Cor. 15:50.
143. 1 Cor. 15:23; 1 Thess. 2:19, etc.
144. 1 Cor. 1:7; 2 Thess. 1:7.
145. Rom. 8:18f.
146. Kümmel, Die Theologie des Neuen Testaments, 129f., trans., 143f.; 210ff., trans.,
235ff.
147. 2 Cor. 4:16b; Rom. 12:2. In the tension between the “already fulfilled” and the
“not yet consummated,” Cullmann (Heil als Geschichte, 181f.; trans., 190f.) sees primarily a
temporal dialectic, while Fuchs (“Christus das Ende der Geschichte,” 85 and 93f.) is of the
opinion that one is dealing here with more than mere temporality. He suggests that one
must begin at a deeper level, precisely with the disempowering of history, with what Bultmann
called “Entweltlichung” (stripping of worldliness). Fuchs appears to understand
Cullmann’s temporality purely quantitatively, and he desires to refute and revise it by a
qualitative definition. Under this condition, his criticism is justified. It seems to me, however,
that Cullmann himself leaves the domain of mere temporality when he says: “That is
the path of all salvation history: universalism as its goal, concentration as the means of its realization”
[Das ist der Weg aller Heilsgeschichte: Universalismus als Ziel, Konzentration als
Mittel zu seiner Verwirklichung] (Heil als Geschichte, 285; trans., 310). For this reason, at this
point, I again consider the contrast of the two positions less a matter of theological conditioning
than an expression of a varying and unclear use of time terminology.
148. 1 Thess. 4:16f.; 1 Cor. 15:44, 52; Rom. 8:19, 23; 13:11; Phil. 3:21.
149. Phil. 1:23.
150. 2 Cor. 5:1ff.
151. On this train of thought, cf. Kümmel, Die Theologie des Neuen Testaments, 211ff.;
trans., 235 ff.
152. Lohse, Grundriß der neutestamentlichen Theologie, 158.