In contrast to the synoptic gospels and the Pauline letters, the author of the Epistula is concerned to present a coherent and comprehensive account of the essentials of Christian faith as he understands it. That is especially the case in the area of eschatology, which becomes increasingly focused on judgement as the text proceeds. Judgement is preceded by resurrection, and it is the resurrection and judgement of Christians that is most strongly emphasized. The judgement will bring about a final division within the Christian community between the elect (those who obey Jesus’ commandments) and the rejected (those who disobey), and the failure to challenge the inappropriate conduct especially of wealthy members of the community is attributed to ‘partiality’ and is itself regarded as disobedience exposing one to eternal punishment. Thus the impartiality that Jesus will display at the eschatological judgement must be anticipated here and now. A hardline insistence on strict retributive justice is maintained in spite of the disciples’ appeal to the divine mercy.

Kant holds that the origin of our propensity to evil arises in connection with our unsociable sociability. The effective response to it, therefore, must also be social. We must leave the ethical state of nature and join with others in voluntary ethical community, where our shared ends, conceived as the highest good, under the legislation of a divine lawgiver will promote moral progress among human beings. The existing communities of this kind are churches and ecclesiastical faiths, which fall short of their religious vocation but can and should be reformed so as to live up to it. The relation of rational religion to revealed religion is therefore intended by Kant to be dynamic, with the interpretation of revealed religion enriching rational religion and the reform of revealed religion bringing rational and revealed religion into closer harmony, leading gradually toward the founding of the Kingdom of God on earth.