“The conception of endless, unilinear, one-way time must be modified if we are to accept the apostolic testimony. ... If the end has actually been inaugurated, then historical time is capable of embracing simultaneously both the old age and the new. No methodology whose presuppositions on time are limited to the old age will be adequate to cope with the historcicity of the new age or with the temporal collision between the two times” (55).
"The New Testament not only confesses the manifestation of eschatological realtiy within history in the form of an event, it also proclaims this event in terms of a person. ... Implicit in this eschatological confession is the demand to adopt a throughly Christocentric exegesis." (55)
"The substance of history itself becomes eschatological, existential, and personal." (56)
“How should we speak of an ultimate reality that conjoins the divine and the human? [John used a literary device, that is] by telling one story in such a way as to embrace many stories. But this is more than a literary device. It is a way of perceiving reality. He saw each story as fully historical, and yet as fully eschatological. ... He perceived each separate place and time in terms of its content, that corporate historical action that “filled it." He discerned behind this action a transhistorical model that linked each story to the others." (61)
"This is a comprehensive rather than a disjunctive mode of seeing and thinking. It apprehends events in terms of their inner structure as responses to God's action. ... Behind this mode of viewing was a distinctive ontological stance, to which we should give more attention that we usually do.” (63)
“I have been seeking to execute an historian's task of describing the pattern of thought charactersitic of the Apocalypse. As a theologian I believe this pattern to be relevant, though not necessarily normative, for current discussion of hermeneutics, ethics, ecclesiology, and ontology. As a ,oe of communication, the Apocalypse is an example of the radical interdependence of these four apsects of biblical thought, an interdependence too often absent from current thinking. I believe that as biblical shcoalrs we have a responsibility for making this interdependence as clear as we can. This sort of investigation of the ontological viewpoint of the Apocalypse should be extended to the other genres of literauture in order to obtain a more complete idea of the ontological perspective that is in some degree paradigmatic for the entire NT.” (68-69)
"Early Christian apocalyptic has been rightly called “the mother of Christian theology” (E. Kasemann). I should also be call the mother of Christian ontology, because it viewed historical decisions and events in the light of an ultimate concern for their ultimate context in the purpose and action of God.” (70)