The Sinner, in my re-modification of Nietzschean Parable of the Madman¹, ran up to the place called Golgotha, and cried incessantly: “I seek Life! I seek Life!” As many of those who did not believe in the accuracy of a mocking but ironically true description, ‘This is Jesus the King of the Jews’, placed above the head of a Nazarene hanged on the Roman cross, laughed at the insanity of the Sinner’s words.
“Where is Life?” the Sinner cried; “I will tell you. We have killed Him – you and I. Death have finally and victoriously won. Hope is lost. It stung and killed Life at the cross. Men forever lost. Wretched men that we are! Who will rescue us from this perishable body of death?”
The theological study of last things presents an eschatological hope to the Sinner. The death of Life at the cross was the death of Death. It was impossible for Life to be held by Death. The resurrection of Life was the confirmation that the Sinner and the Church, who are found in Life, would also put on the imperishable body of life. Life has already but not yet rescue His Church. Death was swallowed up in victory by Life. The Sinner and the Church can now rejoice with a new song: “O death, where is your victory? O death, where is your sting?”
This two parts article sketchily and theatrically compared the eschatological hope of N. T. Wright in Surprised by Hope: Rethinking Heaven, The Resurrection, and The Mission of the Church (2008) with Guy P. Duffield and Nathaniel M. Van Cleave in Foundations of Pentecostal Theology (1983) would provide the Sinner, a fictional Christian character in search of answers on the nature of the last things in 20th and 21st century, I created.
 From Friedrich Nietzsche’s The Gay Science (1882, 1887) translated by Walter Kaufmann (1974) New York: Vintage, 1974 p. 181-82)