by: The Workshop Team, November 21, 2025
This past Sunday’s Gospel reading, Luke 21:5 -19, was a wake-up call. Jesus speaks of temple stones tumbling, nations rising, and disciples standing firm amid persecution. For liturgical churches, this Gospel arrives as the liturgical year winds down, which is a shift from cycle C to A with themes of finality, judgment, and renewal. Advent is just around the corner, not merely as a countdown to Christmas, but as a spiritual reset. A new year begins, and with it, a fresh call to watchfulness.
Yet in many pulpits, there’s a curious silence. Homilies tiptoe around eschatology or the theology of “last things”, as if it’s a topic best left to fringe YouTubers or apocalyptic thrillers. The rationale? “We must focus on hope, not fear.” Fair enough. But what if avoiding eschatology actually undermines hope?
Let’s name the elephant in the sanctuary: sometimes, out of pastoral caution, clergy assume that laypeople are too fragile for end-time talk. That we’ll panic. That we’ll spiral into fear. But here’s the truth: many Spirit-filled Christians - Charismatics, Pentecostals, and those who walk in the fire of the Holy Spirit are not afraid (1 Thessalonians 5:4-6). We’re ready. We’re expectant. We know what we signed up for.
We are Christian disciples. And disciples are not spectators in the spiritual battle. They’re soldiers. We are Christ’s physical realm anchors to make sure God’s Plan works out on Earth. Jesus didn’t say, “Don’t worry about the end.” He said, “Stay awake.” He said, “Be ready.” He said, “You will be hated… but not a hair on your head will perish.” (Luke 21:17-18)
So how can we be ready if our spiritual leaders are dismissive of the very thing Jesus told us to prepare for?
Eschatology 101: A Quick Guide
Eschatology is the study of the “last things” - death, judgment, heaven, hell, the Second Coming, and the renewal of creation. It’s both personal (your own death and destiny) and cosmic (the fate of humanity and the world). When Christians talk about the “end times,” they often refer to the Book of Revelation and related prophecies. Evangelicals know these theories well, but many Catholics, especially Charismatics, rarely hear about them because their Catechism stick to essentials. Let’s break them down:
What is the Millennium?
The Book of Revelation, Chapter 20 speaks of a “thousand-year reign” of Christ. Some interpret this literally, others symbolically. This “millennium” is the pivot point for most eschatological theories. In biblical imagery, this climactic moment is often described as a “harvest”, which is the gathering of the faithful and the separation of good from evil at the end of the age (Matthew 13:39; Revelation 14:15-16).
Major Views
• Pre-millennialism
Christ returns before the millennium. Evil is defeated, and Jesus reigns on earth for 1,000 years. Popular among Evangelicals.
• Post-millennialism
The world improves through the spread of the Gospel, leading to a golden age of peace. After this, Christ returns. Optimistic outlook.
• Amillennialism
No literal millennium. The “thousand years” symbolizes the current Church age where Christ reigns spiritually. This is the Catholic position.
• Dispensationalism
A detailed system: Rapture of the Church, Opening of the Seals, Sounding of the Trumpets, 7-year Tribulation, rise of Antichrist, pouring out of the Bowls, then Christ’s return and a literal millennium. Very popular in Evangelical prophecy circles.
(Erickson, 1998)
These views dominate popular Christian imagination, especially among Evangelicals, Pentecostals, and Full gospel Charismatics. They make for exciting sermons and bestselling books... sometimes even themes in Hollywood movies.
The Catholic Position: Creed and Catechism
Now, the Catholic approach? It’s… well, let’s say “less cinematic.” Rooted in the Creed and the Catechism of the Catholic Church, it emphasizes Christ’s eventual return, the resurrection of the dead, and the Last Judgment (CCC 668-682). The Creed simply says, “He will come again in glory to judge the living and the dead.” No elaborate charts, no countdown clocks; except for a brief mention of a final trial for the Church involving an “antichrist” which appears to me that they refer to it as a mere metaphor for a “religious deception that offers a false messianic hope” (CCC 675-677).
Honestly, most Catholic authors, especially clergy, toe the doctrinal line so carefully that reading them can feel like watching paint dry. Standard Catholic theologians often play it safe, choreographing their words with the precision of liturgy. But this caution can sometimes stifle the prophetic voice of the Holy Spirit (1 Thessalonians 5:19-22).
“Churchianity-fication” of the Charismatic Renewal Movement
It is sad that in the Catholic Church, the Charismatic Renewal, which began as a spontaneous lay movement, underwent “churchification” in 2019, becoming officially absorbed into the bureaucracy rather than remaining Spirit‑led as it originally was. It now hinges on the principle that if something in its teachings contradicts the doctrine of faith, then it does not come from the Spirit (CHARIS International, n.d.). But it begs the question: who gets to interpret the Spirit’s voice? Can we really cage in the breath of God?
This is why I sometimes prefer theologians who aren’t tethered to ecclesial institutions. They’re risk‑takers. They listen with open hearts. They’re more sensitive to the Spirit’s whisper, even when it disrupts the status quo. And yes, sometimes they err too, but that’s part of being human.
Introducing Brave Risk-takers
One such voice is Dr. Ralph Martin (1997), whose book “Is Jesus Coming Soon?” dares to ask the questions many avoid. He does not claim to know the hour, but he insists on the need to stay alert, to live as if Christ’s return is near, and to cultivate holiness and spiritual sobriety. His work is a call to urgency. Another contemporary voice is Dr. Taylor Marshall. His theology, taken as a whole, is more complex and not one I fully share. Still, his eschatological theories in “Antichrist and Apocalypse: The 21 Prophecies of Revelation Unveiled and Described” are intriguing, and I intend to explore them on another occasion or platform.
Martin’s book, written in the mid‑1990s, outlined events he believed would precede the Second Coming. In my view, he skillfully combined Catholic eschatology with a cautious Evangelical futurism, highlighting the significance of the ongoing Charismatic outpouring of the Holy Spirit. At the time, his observations seemed bold. Today, however, many of those signs such as wars, moral collapse, global upheaval are happening again with striking relevance. Perhaps Martin was ahead of his time.
Martin’s Signs of the Times (1997)
• Israel has not yet experienced the conversion that many expect.
• The existence in information and broadcasting technologies will make the proclamation of the Gospel easier worldwide.
• Wars and disorder persist worldwide.
• Natural calamities intensify.
• Confusion and false prophets arise within the Church that sow confusion about fundamental Christian truths.
• Persecution of Christians continues (e.g., Rwanda).
• Occultism and spiritual deception are on the rise.
• Moral boundaries and restraints are eroding, with permissiveness and the sexual revolution reshaping society.
• Purification, tribulation, and renewal are necessary before Christ’s return. He called for renewal for rejecters of the gospel; those who don’t take hell seriously as possible, even for believers; and the pervasive lukewarmness in faith.
• Hope remains for revival through the Holy Spirit, prophetic voices, and Marian apparitions.
My Annotations (Present day)
• Israel’s “conversion” is even less realistic now; Christianity must be seen as universal, not simply a tribal spiritual tradition from the Middle East.
• With Wi‑Fi, AI, and the internet, it’s hard to imagine any culture untouched by the Christian message.
• Wars are no longer just “cold”; the risk of a hot conflict between superpowers is dangerously close.
• Natural disasters are at peak levels: wildfires, melting polar caps, mega‑quakes, hurricanes, solar activity.
• Confusion in the Church has deepened. Martin’s later book (“A Church in Crisis: Pathways Forward”, 2020) highlights internal collapse and ambiguity in Catholic leadership, the rise of ideological confusion, the cultural and moral revolution, the apostasy inside the Church, and the urgency of repentance and spiritual warfare.
• Persecution is worse now, especially in Nigeria and other regions.
• Occultism and deception are more brazen, even appearing in mainstream entertainment. Satanic rituals are now performed on public TV, disguised as “artistic performances” in major sporting events.
• Beyond sexual permissiveness, today’s culture embraces drugs and legalized death, which is alarming.
• Lukewarm faith and excessive “merry‑making” on social media show a world ripe for Christ’s unexpected coming.
• The Spirit continues to renew faith across traditions, and a great spiritual outpouring recently occurred early in 2025.
The Roman Church’s Dismissive Approach
Officially, the Church tends to shrug at apocalyptic excitement: “Wars and calamities? They’ve always happened. Every century people thought Christ was coming.” Fair enough...history is full of false alarms! Yet the pressing question remains: is our time different?
Enter the Eastern Spiritual Traditions’ Lens
Here’s where it gets interesting. We are at a converging point in human history. Eastern spiritual traditions speak of kalpas and yugas, which are vast cycles of time that rise and fall like cosmic tides. Each cycle ends with a period of darkness before renewal (Walls, 2008). Even within a major dark age (which we are in now), there can be a brief, upward‑moving cycle , that is a smaller surge of light and spiritual growth. For the first time, these cycles and Christian eschatology seem to align. Both point to a threshold moment: a time of darkness followed by an outpouring of divine uplift, often heralded by the coming of a Divine Avatar. Some traditions even call this a “mini golden age.”
In one of the Eastern scriptures predating Christianity (Bhagavad Gita 4:7‑8), Sri Krishna promises: “Whenever there is a decline in righteousness and an increase in unrighteousness, I manifest Myself on earth.” Like Christ, he embodies the archetype of divine intervention - a pattern echoed across traditions. The Christ figure appears under many names: Maitreya (Buddhism), Imam Mahdi (Islam), Kalki (Hinduism), Messiah (Judaism), Quetzalcoatl (Aztec), among others.
Could this convergence of prophecies mean something?
The vision of a thousand‑year reign in Revelation is more than a Christian hope; it expresses a universal yearning woven into humanity’s spiritual imagination. Across cultures, people have dreamed of an age of harmony, justice, and enlightenment - a time when shadows recede and light prevails. The Christian millennium, whether taken literally or symbolically, echoes this archetype: a promise that history is not condemned to endless conflict but is moving toward restoration and divine order. These parallels remind us that the longing for ultimate peace is not bound to one tradition but is a shared aspiration of the human soul.
Why It Matters
If both East and West whisper the same message, then perhaps we should prepare for transformation... and we should listen. Not with fear, but with hope. The Parousia, the coming of Christ, is not merely an ending; it is the dawn of a new era, a cosmic reset that resonates across traditions.
Conclusion: The Hour Is Late, But the Light Is Near
Complacency is the enemy of readiness. Jesus didn’t say, “Relax, it’s all fine.” He said, “Stay awake.” He said, “Be ready.” Advent is not nostalgia. It is a summon to vigilance. The shaking of nations, the unravelling of certainties, the hunger for meaning which aren’t random headlines. They’re signals. They’re birth pangs of a new creation.
The question isn’t “When will He come?” The question is: “Will we be awake when He comes soon?”
So let’s stop treating eschatology like a theological footnote. It’s the heartbeat of Christian hope. It’s the lens that makes sense of chaos. It’s the fire that purifies complacency. The end is not doom. It is deliverance. It is not fear, but a fulfillment. It’s not the collapse of meaning, but the dawn of glory.
The world is trembling. The Church is yawning. It’s time to wake up!
Let us ask the Lord to justify & transform us. Lets accept Christ as the Lord of our life. Let us sanctify. May we be transfigured. Let us be one and work together to bring about a New Humanity! Praise be to the Lord Christ!
---------------
References:
CHARIS International. (n.d.). The birth of CHARIS and its importance for Catholic Charismatic Renewal.CHARIS International. https://www.charis.international/en/the-birth-of-charis-and-its-importance-for-catholic-charismatic-renewal/
Erickson, M. (1998). A Basic Guide to Eschatology: Making Sense of the Millennium. Baker Academic.
Martin, R. (2020). A Church in Crisis: Pathways Forward. Emmaus Road Publishing.
Martin, R. (1997). Is Jesus Coming Soon? A Catholic Perspective on the Second Coming. Ignatius Press.
The Holy Bible. New International Version.
The Holy See of the Roman Catholic Church. (2003, Nov 4). Article 7: "From Thence He will come again to Judge the Living and the Dead". Catechism of the Catholic Church (CCC). https://www.vatican.va/archive/ENG0015/__P1V.HTM
Walls, J. (Ed.). (2008). The Oxford Handbook of Eschatology. Oxford University Press.