Van Ruler finds the purpose of history in the kingdom of Glory as the naked existence of all things before the countenance of God. But before we discuss this idea and explain what Van Ruler means by this we will briefly look at the line of thought which finds the purpose of history in the covenant.
The covenant of grace is fulfilled in Jesus Christ. Therefore those who say that the covenant of grace is the aim of creation, see Christ as the aim, or at least see the goal of history revealed in him. This can be understood in three ways: in terms of a christomonism, a nova creatio or a theory of elevation.
The christomonic conception is the most literal understanding of the thesis that Christ is the purpose of history. We rejected this thesis in the previous chapter and considering what we have discussed in this chapter we can add the following objections: the work of the Spirit must be distinguished from the work of the Son and redemption cannot be dissolved into reconciliation - there is also sanctification and glorification. ``Als men zegt, dat Christus de zin van de geschiedenis is, dan kan men dat alleen goed volhouden in een christomonistische theorie: Christus is over de hele linie het enige waar het om gaat.''3.65 In this context it does not make much difference whether one says `God' or `Christ'. Because with Christ one also means God, who has gone up in his covenant relation with man. The thesis that Jesus Christ is our Eschatos only means that we can expect a totally new presence of God, of the Eschatos. The future expectation is thus directed exclusively on God but then man and the world is lost from view.3.66
In the nova creatio idea it is not so much God that is the Eschatos but rather a new act of God that is the eschaton. All our expectation of the future would be directed on the new world that God brings into being in the eschaton. In Jesus Christ, especially in his resurrection, this eschaton has already appeared in history. The resurrection is the great tower of light on the field of history. It is an indication of the eternal future and many other elements in the historical process, especially in the history of Israel, reflect this same light. But this is the only significance of history: this series of indications of the future.3.67 The entire purpose of creation and history lies in the new creation that has already broken through and been revealed in Christ. We can simply reject this nova creatio idea without more ado. In the first chapter on christology we saw that Christ died on the Cross to save this world. In the second chapter on eschatology we saw that history provides the totality of ingredients of the eschaton and that the eschaton is the summarizing of history to unity. In this chapter on pneumatology we have seen that the Spirit mediates and applies the reconciliation, procured by Christ, to this world. Everything points to the fact that it is this world that is saved - not replaced with another world.
The elevation theory seeks the telos of man in some or other union of the divine and human nature in analogy to the unio personalis of Jesus Christ. Created reality is as such certainly good and completely God's work, but it is not yet the complete work of God. It must still be transsubstantiated and elevated. It must be taken into the higher order of grace. In this sense ordination or consecration must take place. The whole is structured hierarchically and vertically. It is directed at the essence of God. Ultimately man must not live his own life - he must share in the trinitarian life of God.3.68 Roman Catholic theology consistently follows these lines but it is also found in Reformed theology.3.69 In this understanding earthly life is the lowest rung in the doctrine of being. In Christ super-nature is added to creation. But this idea seems to be more in line with hellenistic, gnostic and neo-platonic understandings of reality.3.70 In a pure Biblical-Reformed understanding christianity is eschatological and thus horizontal. We live horizontally, in time, before the countenance of God. In Reformed theology (as opposed to Roman Catholic theology) the elements of elevation, addition and synthesis are replaced with the elements of reconciliation of guilt, sanctification of created life and the goodness of creation.3.71
What, then, is the meaning of history and what is the relationship of Christ to this meaning? In no sense can we say that the purpose and goal of history is to be found in the person and work of Christ. However, it can be said that the purpose of history is confirmed in his person and work. ``En dat zowel in deze betekenis, dat hij en zijn werk een grote beaming van Godswege zijn, dat er een zin van de geschiedenis is in deze betekenis, dat in en door hem en zijn werk deze zin en de bereiking van deze zin worden vastgemaakt. In Christus zijn alle beloften van God ja en amen.''3.72
``In creation is God really concerned about grace, the covenant, salvation, or is he rather in salvation concerned about created reality, that it may stand before his presence?''3.73 Christ, the covenant, salvation and grace are all reactions to sin, as such they have a secondary significance. God's presence in Christ is only a moment, an intermezzo, in the acts of God with this world. Of course it must be added that this is a decisive moment. Everything revolves around and depends on the person and work of Christ, but everything is directed at the realization of the kingdom.3.74
The purpose of created being is being itself. This can be expressed in different ways: the naked (redeemed) existence of things before the countenance of God; the joyful praise of God; that we live in the correct manner and that we live together. ``Met andere woorden: de zin van het geschapen zijn ligt in het ethische, het sociale, het reflexieve, het verbale, het culturele en het liturgische.''3.75 The kingdom of Glory consists of the joyful existence of man before the presence of God. The kingdom is the social ideal: the new earth on which true justice dwells. There is nothing outside and above the social ideal. The image of God is expressed in this: in man living together, along the lines of divine law, of justice and mercy and divine joy,3.76 where `holy to the Lord' is even inscribed on the bells of the horses (Zech 14:20).