Abstract
In Grounded In Heaven, Michael Allen calls for a reorientation of eschatology away from modern naturalistic and humanistic trends. Allen writes from a reformed perspective and currently serves as the John Dyer Trimble Professor of Systematic Theology at Reformed Theological Seminary. In addition to systematic theology, Allen also teaches historical theology, a focus prevalent in the current monograph.
The scholar begins by warning against the dangers of “eschatological naturalism” and proposes reflections for reclaiming the spiritual foundation of Christian life and hope (p. 8). Allen is clear that his intent is not to sketch a full eschatology. Rather, he sets out to offer certain correctives to neo-Calivinistic thought and provide “a theological infusion of critical nutrients” (p. 18). In doing so, Allen structures the book loosely into two parts. Part 1, consisting of the first two chapters, centers upon hope and eschatology. Part 2, consisting of Chapters 3 and 4, centers upon life and ascetical ethics, more specifically heavenly-mindedness and self-denial. Through all four chapters, however, Allen seeks to explicate the manner in which hope in heaven motivates individual believers toward self-sacrifice and service.
By way of methodology, Allen employs a process of “retrieval and renewal” (p. 18). The scholar draws heavily upon John Calvin, as well as patristic and Puritan writers, to advocate for “the need to return a theocentric focus upon the beatific vision of God to our eschatology” (p. 18). He offers a nuanced discussion of ascetical theology and concludes that, despite earthly entanglements of the past and present, self-denial is a central tenant of the Christian life. In sum, Allen argues that the ultimate Christian hope of eternity in the presence of God should motivate individual believers to lives of self-sacrifice that follow the pattern of the Savior.
The core tenet of the monograph is Allen’s polemic against earthly-mindedness and neo-Calvinistic theology. The primary, and most noteworthy, scholars against whom Allen argues are N. T. Wright and Richard Middleton. Unlike Allen, Middleton asserts that focusing expectations “on an otherworldly salvation has the potential to dissipate our resistance to societal evil and the dedication needed to work for the redemptive transformation of this world” (A New Heaven and a New Earth: Reclaiming Biblical Eschatology, 221). Contra, Allen declares that “Heavenly-mindedness actually sustains and motivates earthly action and fulfills the explicit teaching in word and deed offered by the Messiah about his own priorities” (p. 131).
Much of the divergence between the two streams of thought, however, may be more a matter of semantics. Allen defines heavenly-mindedness as a present delight in God and a future hope of dwelling in his presence, whereas the “heaven” that Wright and Middleton argue against is the distorted and over-spiritualized version wherein the Christian walk amounts to little more than escaping hell and relocating to a cloud-paradise upon death. Wright himself makes clear that he is offering a corrective to a distorted version of heaven when he laments that many Christians have settled for a “truncated and distorted version” of the greatest of all biblical expectations (Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, 19). At the risk of speaking on behalf of the two esteemed scholars, the present reviewer opines that Wright and Middleton would agree with much of what Allen has to say.
In regard to critique for the monograph, one issue is that Allen sometimes fails to adequately explicate his points. Although readers well-versed in historical theology would likely understand his opaque references, some readers might feel they are missing part of the argument. For example, Allen mentions “anthropological missteps” that occur when the beatific vision is sidelined, yet he offers no specific examples (p. 64). Later, in discussing the nature of spiritual-mindedness, he summarizes the framework of John Owen. One aspect of such a framework is a “complacency of mind” (p. 95). The relation between heavenly-mindedness and mental complacency is far from obvious and bears a more clear and pointed explanation than Allen offers.
Despite the critique, however, Allen’s polemic against ideologies that reduce Christianity to social concern and creation care is well-articulated. He rightly notes that, absent of God, eschatology becomes a dangerous fount of narcissism and idolatry. Allen, thus, reminds readers that the reorientation of self that accompanies a focus on the beatific vision and a heavenly mind-set should equip, motivate, and empower believers to transform the world.
Along similar lines, Allen’s points on ascetical theology are the highlight of the book. The scholar explains that asceticism does not necessarily flow from a contempt for the body or the world. Rather, ascetic practices are characterized by present restraint for the sake of future blessings. To avoid past missteps, however, Christian asceticism should be closely shaped and bounded by the authoritative teachings of Scripture.
To conclude, Allen’s monograph is a welcome contribution to the continuing discussion surrounding the nature of heaven and the manner in which such theology impacts the present life of the believer. Although the book is directed more toward the academy, it is accessible enough that devoted students of Scripture should be able to follow Allen’s arguments and benefit from his conclusions.