L''''eschatologie chrétienne''' est une composante de la chrétienne qui étudie les religieuses concernant tout ce qui concerne les fins dernières.

== Définition commune au trois grands courants chrétiens ==

Pour les chrétiens de toutes confessions, les fins dernières regardent trois sortes d’évènements qui paraissent différents à un regard humain : 

*La mort des individus
*La fin des sociétés humaines ou d'une génération (en d'autres termes, la fin )
*La fin du monde, (les évènements de la dernière génération qui vivra sur terre): C'est le but ultime de l'univers, de l'Église.  

Le mot eschatologie (du grec : ἔσχατος ''eskhatos'' « dernier », λογία ''logia'' « discours ») désigne la doctrine constituée par l'histoire ou la recherche autour du concept de ''destinée de toutes choses''.

== Trois approches de l'eschatologie chrétienne ==

Il faut distinguer trois approches différentes de l'eschatologie chrétienne :

'''L'eschatologie catholique''' est fondée sur une théologie officielle, le Magistère catholique donnant l'interprétation authentiquement catholique de l'Écriture et de la Tradition des saints. Elle est donc toujours liée à des dogmes qu'une théologie ou l'autre, approuvée par l'Ordinaire catholique vient unifier. On remarque en particulier l'eschatologie de saint Augustin, celle de saint Thomas d'Aquin, les dogmes du pape Benoît XII sur le destin individuel, la définition du Concile de Trente sur le purgatoire, et les apports du ''Catéchisme de l'Eglise catholique'' (1992) sur l'épreuve finale de l'Eglise.

'''L'eschatologie orthodoxe''' est simplement approuvée par le fait que la majorité des Docteurs de la sainte Tradition l'ont soutenue. Elle est donc faite de l'autorité des Pères dans leur interprétation de l'Écriture.

'''Les eschatologies protestantes''' dépendent de chaque pasteur qui s'attachent uniquement aux '''prophéties bibliques'''. N'ayant pas d'autres principe d'unification, ces théologies sont extrêmement diverses. À la différence du catholicisme et de l'orthodoxie, ces eschatologies sont très souvent millénaristes (foi dans le règne à venir '''sur la terre''', pendant mille années, du Christ, cité dans le livre de l'Apocalypse).

== Eschatologie catholique ==

Elle a la caractéristique de se fonder, à partir de l'Écriture Sainte et de la Tradition, sur des textes dogmatiques qui ont été principalement établis à partir du Moyen Âge et jusqu'à aujourd'hui.

=== Le destin individuel ===
La vie terrestre est la première étape d'une purification qui va conduire l'homme, à travers la croissance de la charité, à la vision de Dieu. 

Le pape Benoît XII définit :

Par la présente constitution, qui restera à jamais en vigueur, et de notre autorité apostolique, Nous définissons que, d’après la disposition générale de Dieu, les âmes de tous les saints qui ont quitté ce monde avant la Passion de notre Seigneur Jésus-Christ: que celles des saints Apôtres, martyrs, confesseurs, vierges et autres fidèles morts après avoir reçu le saint baptême du Christ, en qui il n’y a rien eu à purifier lorsqu’ils sont morts ou en qui il n’y aura rien à purifier lorsqu’ils mourront dans la suite ou encore, s’il y a eu ou qu’il a quelque chose à purifier, lorsque, après leur mort, elles auront achevé de le faire; que, de même, les âmes des enfants régénérés par ce même baptême du Christ ou encore à baptiser, une fois qu’ils l’auront été, s’ils viennent à mourir avant d’user de leur libre-arbitre, (que toutes les âmes de ces enfants), aussitôt après leur mort et la purification dont nous avons parlé pour celles qui en auraient besoin, avant même la résurrection dans leur corps et le Jugement général, et cela depuis l’Ascension du Seigneur et Sauveur Jésus-Christ au Ciel, ont été, sont et seront au Ciel, au Royaume des cieux et au paradis céleste avec le Christ, admises dans la société des saints anges.

En outre, nous définissons que, selon la disposition générale de Dieu, les âmes de ceux qui meurent en état de péché mortel descendent aussitôt après leur mort en enfer, où elles sont tourmentées de peines infernales.

Ces dogmes constituent des repères sûrs de la théologie catholique. Ils ne sont pas la théologie en elle-même qui, faite de chair et de vie, décrit le cheminement de l'âme vers le salut comme une alliance d'amour.

=== La fin des générations ===

Cette deuxième partie de l'eschatologie manifeste comment Dieu conduit chaque génération, à travers ses succès et ses orgueils, vers sa fin et la découverte de son péché. Chaque génération possède ses travers spécifiques et est conduite, à travers la mort de chaque individu et la Venue du Christ.

=== La fin du monde ===

À la différence de beaucoup d'eschatologies millénaristes (condamnées par les dogmes catholiques), l'eschatologie catholique n'attend pas une victoire glorieuse de l'Église sur cette terre. Bien au contraire, le Catéchisme de l'Église catholique (N° 675-677) enseigne que, vers la fin, l'Église sera à l'image de son Seigneur crucifié, faible et méprisée du monde : 

L’Épreuve ultime de l’Église<br/>
<br/>

675 Avant l’avènement du Christ, l’Église doit passer par une épreuve finale qui ébranlera la foi de nombreux croyants (cf. Lc 18, 8 ; Mt 24, 12). La persécution qui accompagne son pèlerinage sur la terre (cf. Lc 21, 12 ; Jn 15, 19-20) dévoilera le " mystère d’iniquité " sous la forme d’une imposture religieuse apportant aux hommes une solution apparente à leurs problèmes au prix de l’apostasie de la vérité. L’imposture religieuse suprême est celle de l’Anti-Christ, c’est-à-dire celle d’un pseudo-messianisme où l’homme se glorifie lui-même à la place de Dieu et de son Messie venu dans la chair (cf. 2 Th 2, 4-12 ; 1 Th 5, 2-3 ; 2 Jn 7 ; 1 Jn 2, 18. 22).<br/>
<br/>
676 Cette imposture antichristique se dessine déjà dans le monde chaque fois que l’on prétend accomplir dans l’histoire l’espérance messianique qui ne peut s’achever qu’au-delà d’elle à travers le jugement eschatologique : même sous sa forme mitigée, l’Église a rejeté cette falsification du Royaume à venir sous le nom de millénarisme (cf. DS 3839), surtout sous la forme politique d’un messianisme sécularisé, " intrinsèquement perverse " (cf. Pie XI, enc. " Divini Redemptoris " condamnant le " faux mysticisme " de cette " contrefaçon de la rédemption des humbles " ; GS 20-21).<br/>
<br/>
677 L’Église n’entrera dans la gloire du Royaume qu’à travers cette ultime Pâque où elle suivra son Seigneur dans sa mort et sa Résurrection (cf. Ap 19, 1-9). Le Royaume ne s’accomplira donc pas par un triomphe historique de l’Église (cf. Ap 13, 8) selon un progrès ascendant mais par une victoire de Dieu sur le déchaînement ultime du mal (cf. Ap 20, 7-10) qui fera descendre du Ciel son Épouse (cf. Ap 21, 2-4). Le triomphe de Dieu sur la révolte du mal prendra la forme du Jugement dernier (cf. Ap 20, 12) après l’ultime ébranlement cosmique de ce monde qui passe (cf. 2 P 3, 12-13).

C'est donc une victoire par l'humilité et l'amour, une victoire qui se manifestera '''dans ce monde''' avec le retour du Christ, et s'établira tout de suite '''dans l'autre monde''' que la théologie catholique attend. Pas de royauté terrestre donc, mais au contraire une lente Christ attirera l'humanité entière, celle qui vivra au temps d'un dernier Antéchrist, sauf ceux qui refuseront, vers le salut éternel.

== Eschatologie orthodoxe ==

(article à construire)

In Church. 
Where Greek: ''eskhatos'' "last,"  ''logia'' "discourse") refers to prophesied purposes of God as documented in the Bible.

==Introduction==
The "last things" are important issues to Christian faith, although eschatology is a relatively recent development as a formal division of Christian theology.

Epistle to the Romans 8, verses 19 through 25 (ESV):

:For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.

Christian eschatology concerns the return of Jesus, the End of the World, resurrection of the dead, the Last Judgment, renewal of creation, Heaven and Hell, the establishment of the Kingdom of God, and the consummation of all of God's purposes, the fulfillment of Messianic prophecy and the beginning of the Messianic Age.

The term eschatology is often used in a more popular and narrower sense when comparing various interpretations of the Judgment of the Nations, concerning the timing of what many Christians believe to be the imminent second coming of Christ. There are various controversies concerning the order of events leading to and following the return of Jesus and the religious significance of these events.

Some Christians, notably followers of salvation. The book is not included in the liturgical readings of most traditions. Nevertheless, a great number of Christians consider the effort to understand the Book of Revelation (and other prophecies) to be one of the most important issues, if not the chief objective, of their Christian faith.

In many Roman Catholic and Protestant dogmatic, mystical or folk traditions, in addition to the other doctrines and prophecies of the Bible, there are also traditional teachings, or writings of people granted gifts of prophecy or a special visitation by messengers from heaven, such as angels, saints, or Christ.

Nearly all traditions of Christianity believe that suffering, disease, injustice and death will continue until the second coming of Christ and the end of the world. However, there are dissenting traditions, which teach it to be an ethical or moral principle that all suffering ought to be eliminated prior to Christ's return.

== Schools of prophetic interpretation ==
Generally speaking, there are four approaches or perspectives in Christian eschatology. There are multiple views because different readers begin with differing assumptions on how to understand the words of scripture. Particularly, one's eschatology will be determined by how literally one interprets the actual words and phrases of scripture, especially in the book of Revelation. For example, one who believes that every word of scripture was meant by God to be taken at its normal linguistic meaning will naturally come to a premillennial view, while someone who believes that the words of scripture are symbolic of meanings other than their primary linguistic meaning will come to one of the other views, depending on the level of symbolism applied.

*The '''Historicist''' looks to Scripture, and especially to its fulfilled prophecies, for the religious significance in past or present historical events.

*The '''Preterist''' believes that most or all of the prophecies, especially of the book of Revelation, have already been fulfilled. Revelation is understood as predicting the fall of Jerusalem and the destruction of the temple, which was the event prophesied by Jesus that would signal the "end of the age" (see Matt 24; Mark 13; Luke 17; 21). The opening and closing verses of the book of Revelation state that the events prophesied in it were to take place "shortly," and that the time was "near" (Rev 1:1, 3; 22:7, 10–12, 20). The book fits into the category of a "covenant lawsuit," in which judgment is pronounced against the nation of Israel for violating the stipulations of the Mosaic covenant. It prophesies the end of that covenant, the beginning of the New Covenant, and the inheritance of the Kingdom of God by the saints (cf. Dan 7:18; 12:1–7).

*The '''Futurist''' looks for religious significance for the present time in events that are thought to be future in history or beyond history. The Futurists have been subdivided into Premillennialism, Postmillennialism, and Amillennialism, named after their particular interpretation of the "thousand years" of Rev 20.

*The '''Idealist''' looks for regularities, patterns or laws of history or of the internal life which are of perpetual religious significance. These patterns may be continually displayed in history or displayed at numerous times or in a special context (such as in the Liturgy). Idealism may be combined with historicism or futurism, so that the pattern is an echo of a consummate or archetypical event sometime in history or at the end of the world. Additionally, some interpretations are purely '''metaphorical'''. Diversity of opinion arises when a particular passage concerning the kingdom of heaven is interpreted ideally, for example, which other groups interpret as history, and others as future or future beyond history. All of these would be opposed to a merely metaphorical interpretation of the same passage.

==Prophetic events prior to the return of Christ==
right|thumb|400px|Comparison of Christian millennial interpretations
===Kingdom of God: Literal Millennial views===
Within the special study of ''Biblical eschatology'', there are diverse opinions about the Kingdom of God. Some interpret Rev 20:1&ndash;6, concerning the 1,000-year (or millennial) rule of Christ on Earth, to be a future age. The belief that the Kingdom of God predicted by the Old Testament, the Messianic Age or Millennium of Messiah, is still future and will come about prior to the final judgment and final eternal state is called millennialism. A commonly accepted premise of millennialism is that this Messianic rule promised in the Old Testament has been postponed until God's purposes in the New Testament church have been fulfilled.

Premillennialism is a futurist historical interpretation. It predicts that Christ's second coming will inaugurate a literal 1,000-year earthly Kingdom, at the conclusion of which will be the final judgment. Upon Christ's return many anticipate a partial resurrection, only of the faithful, who will reign with Christ for one thousand years. During this time Satan will be imprisoned or restrained in the Abyss or Bottomless Pit. At the end of the thousand years, Satan will be released to deceive the godless people of Gog and Magog, who will have re-accumulated during the Millennium.
The wicked will attempt to surround the Holy City once more during this Millennial rebellion.
Again they will be defeated and for all time. The Great White Throne Judgement will follow, and
Satan will be cast into the Lake of Fire. The Devil will be condemned to hell for all eternity,
together with those who have trusted in him rather than in God.
This penultimate event is the Last Judgment of the Great White Throne. Each person will be consigned to either hell or heaven. The end of all things is a new heaven and a new earth, the mystery of an age of endless ages, when there will no longer be death and "God will be all in all" (1 Cor 15:28). This is that final moment of ultimate perfection and bliss toward which all orthodox Christians finally direct their hope.

Premillennialists fall into two primary categories: ''historic'' premillennialism and ''dispensational'' premillennialism. Historic premillennialism is so-called because it is the classic form which may be found in writings of some of the early church fathers, although in an undeveloped form. The Montanist sect espoused premillennialism, and their "fanatical excesses" brought premillennialism into discredit with the wider church (Schaff; [http://www.ccel.org/ccel/schaff/hcc2.v.xiv.xxii.html]).

Dispensational premillennialism is that form which derives from dispensational theology. It is dispensational premillennialism that first taught the notion of a pretribulation Pretribulationists believe that the second coming will be in two stages separated by a seven-year period of tribulation. At the first he will return in the air to rescue those who are Christians at the time (the rapture). Then follows a seven-year period of suffering, in which the Jews and those who have converted to Christianity during the tribulation. Dispensationalism has also spawned Midtribulationists, who believe that Christians will not be removed until 3-1/2 years of the final seven years of this age have elapsed. They place the Rapture when the Temple sacrifices have been halted and the Antichrist has enshrined himself in the Temple, calling himself God. Posttribulationists (generally the view of historic premillennialism) see no appreciable difference in the timing of the rapture and the "official" second coming. Thus they hold that Christ will not return until the end of the tribulation and that Christians will suffer for the faith as they bring forth the final witness associated with the 5th seal.

The belief in the pretribulation or midtribulation rapture theories of dispensationalism is often criticized, on the grounds that it results in the division of Christ's single return into two stages. Some see it as an impossible "apartheid of the Elect" of sorts which is not seen in scripture. Pretribulationists defend it on the basis of a scripture passage which affirms that God has not appointed His people to wrath. Posttribulationists counter that the tribulation associated with the final witness of the saints is in no way connected to the wrath of God. This wrath of God will only come at the last day, and it will fall upon the heads of the wicked at the last judgment.

Some specifically criticize dispensational premillennialism for anticipating the rebuilding of the Hebrew Temple and the offering again of animal sacrifices during the millennial reign of Christ. In dispensationalism the return of the sacrifices will be ceremonial in nature. Like the ceremony of Communion or the Lord's Supper, they believe that the sacrifices will be performed on the appointed feast days in the future Millennium. They say that the reason the animal sacrifices will continue is because they will be enacted as a memorial to the Savior who came to earth as the Sacrifice Lamb. However, critics view the idea of blood sacrifices reinstituted after Christ's return as incompatible with Christ's completed work and find the idea abhorrent (O. T. Allis, ''Prophecy and the Church'', p. 248).

millenarian belief derived from this variety of postmillennial expectations.

=== Kingdom of God: Non-literal Millennial views ===
Second Advent will be an event that continues the state of earthly affairs at the time, rather than interposing a radical discontinuity to them. Some anticipate a final apostasy, immediately prior to the final judgment. Postmillennialism of this kind was common in 17th-century Britain and in America in the late 19th century and early 20th century prior to World War I. Additionally, postmillennialists typically envision a future conversion of the Jewish people, en masse, to the Christian faith. Some versions of postmillennialism expect the Antichrist to arise in the future, but most have preterist or idealist interpretations of the Antichrist.

This variety of postmillennialism has been revived in the last forty years, particularly among conservative Calvinist groups. The view places particular emphasis on the timing of Christ's return, which is expected only after a future period of global prosperity. This postmillennial expectation, as an important feature of Christian eschatology, is favored by Christian Reconstructionists such as Gary North, R. J Rushdoony, Greg Bahnsen, Kenneth Gentry, Andrew Sandlin and Gary DeMar; and by non-Reconstructionists such as Loraine Boettner, Errol Hulse, G.I. Williamson and John Jefferson Davis. This version of postmillennialism has repopularized evangelical interest in '''Preterist''' (fulfilled) interpretations.

first century AD, such as the persecution of Christians by the Roman Emperor Nero, and were fulfilled in the destruction of Jerusalem in AD 70. The Preterism page contains much more detail about this view.

Amillennialists (no literal thousand years) hold that the millennium represents the period between Christ's death and resurrection and his Second Coming, that is, the age of the Church. This view is related to the understanding of a ''millennium'' as a short time period to God, with an inexact extent. Some amillennialists and postmillennialists adopt a preterist (fulfilled) historical interpretation of the establishment of the Kingdom of God and the appearing of the antichrist. Others adopt an idealist interpretation either exclusively or in addition to historicism of some kind, so that in their understanding, the kingdom of God is repeatedly established, and many antichrists arise in conflict with it throughout history only to finally be destroyed.

Millennialism is not an all-encompassing description of eschatology, and ideas concerning the timing of Christ's coming are often not a central issue of eschatology. For example, amillennialism may or may not be the belief of the Catholic church, or of many Protestants; the issue simply is not a central feature of their view of last things or a focus of their faith. Typically, expectations concerning the reign of Christ are seen as partially fulfilled. The kingdom of God is "now and not yet"&mdash;realized now in a hidden way in the Church but awaiting full revealing with the Parousia (the appearing of Christ). Generally, the return of Christ is expected "any time", as the signs anticipating his appearing are believed to have been long since fulfilled by Christ's return to the Father, and the diaspora of Christianity into all the nations.

==Biblical passages on life after death==
right|thumb|300px|The Last Judgement - Fresco in the [[Sistine Chapel by Michelangelo.]]

Most Christian traditions teach belief in life after death as a central and indispensable tenet of their faith. "All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth" (Heb 11:13). It is charged by some that this belief in an afterlife is an innovation of Christianity, perhaps by admixture with Greek philosophy; however, it is apparent that such a belief was already prevalent in Jewish thinking<ref name=Jewish>[http://en.wikipedia.org/wiki/Jewish_eschatology#The_afterlife_and_olam_haba_.28the_.22world_to_come.22.29] Jewish eschatology: The afterlife and olam haba</ref> amongst the teachings of Jesus,<ref name=teachings>[http://www.biblegateway.com/passage/?search=matthew%2022:23-32;&version=49;] Matthew 22:23-32 (NASB)</ref> his resurrection,<ref name=resurrectionbible> [http://www.biblegateway.com/passage/?search=Acts%204:33;&version=50] Acts 4:33 (NKJV)</ref> and the proclamation of the gospel message.<ref name=gospel>[http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:1-12;&version=31] 1 Corinthians 15:1-12 (NIV)</ref>

Christian churches such as the Catholic Church that accept the second book of Maccabees as Old Testament justification for the belief in an afterlife. Second Maccabees 7 relates the martyrdom of a mother and her seven sons:

:Second Maccabees 7:7&ndash;11 "After the first brother had died in this way, they brought forward the second for their sport. [...] And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands, and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" (NRSV)

Within the accepted Protestant canon, it is only in the book of Daniel that a "modern" understanding of an afterlife appears. From a prophetic ''Christian view'', this aforementioned proposed denial of the possibility of afterlife may be interpreted in a different manner: One might see it as a distinction between the "dead" and the "resurrected dead" rather than a denial of the afterlife. The "dead" would represent those who have died outside of God's grace, who by choice do or did not follow God, and thus are dead (spiritually and bodily). The ones who go to be with God, by their choice of faith or actions depending on the religion, would be the "resurrected dead," "living dead" or, simply, "living."

When the Sadducees were testing him, Jesus explained this difference by pointing out that God is the God of the living, not of the dead, yet saying that God is the God of Abraham and Isaac and Jacob, three apparently dead people.