The following summary is from my most recent class in pursuit of my master’s degree in theology at Colorado Christian University.
What difference do heaven, the second coming of Christ, and Hell make to you right this very moment? The emphasis, as it was for Paul in 2 Thessalonians, is on “right now.” Be honest, appropriately personal, and conversant with course sources – including Scripture – in formulating your post.
Reflecting on the above query, I immediately think of the purpose of Paul’s second epistle to the Thessalonians. Interestingly, Paul had visited this church only a few months prior, only to learn of lingering questions among the new believers. More troublesome, some new Christians were deliberately misleading others. Paul wrote in First Thessalonians, “…remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1:3).
Paul noted also that new converts were initially led by the Holy Spirit, which provided them with the “gospel truth” that should have remained undeniable. Paul said, “…when you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers” (2:13). Paul heard of the good news from Timothy of the faith and love of these new believers. This made his distress and affliction worth enduring. Paul was most pleased, and he encouraged these new believers to “do just as you are doing” (4:1). Of course, he was speaking here of those who had remained faithful to the gospel.
It is fitting, then, that Paul also informed the new converts in Thessalonica to not pay attention to the murmurings of sudden travail and destruction at the second coming of Christ. He said, “For you are all sons of light and sons of the day; we are not of the night or of darkness” (5:5). Paul provided some key guidelines for the last days: give thanks in all circumstances; avoid quenching the Holy Spirit; do not denigrate prophesy; abstain from evil; hold fast to that which is good. Moreover, Paul reminded the Thessalonians in his second epistle (as he first told them) the day of the Lord will not come until the unleashing of a great rebellion and the coming of the son of perdition, who will seek to be worshiped; he will take his seat in the temple of God, proclaiming himself to be God. Paul told them to warn even their greatest enemy of the coming of the son of perdition. Kind of reminds me of the platitude, “I wouldn’t wish this on my worst enemy.”
For me, much of what Paul warned the church about in his two letters to the church at Thessalonica is prevalent today. My “right now” has to do with the responsibility of us believers to not merely sit idle and wait for Christ, nor to close our eyes to travail and destruction and hide in our “ivory tower.” Many of today’s challenges to Christianity come from the halls of academia—in our high schools and our universities. Christianity is no longer the predominant religious influence over academia or culture it once was. The proliferation of secularism, scientism, naturalism, and moral relativism (I find most isms to be bad news) has blinded non-believers with a catch-all “just do good and you’ll be fine” vibe for life on earth. Theism (especially Christianity) is attacked as a backward, elitist belief in a fairytale invisible “God.” Atheists and agnostics shout from the rooftops that there is no absolute (ontological) truth. It is difficult today to discuss religion in the public forum as it has been relegated to a private, personal belief that should be kept to one’s self. I consider this the first wave of unbelief.
The second wave relates to an attack on our Christian sons and daughters who enter post-secondary education only to have their beliefs eviscerated. Militant atheism is determined to outlaw all discussion of religion in public, including in our high schools and universities. These “last things” (the eschatology of Christianity) carry an intense importance. Right now, we are facing a tall order: explaining what is meant by heaven, hell, and the second coming of Christ. Government officials and university professors and deans continually tie our hands and tape our mouths shut. Tertullian wrote, “And so we are also ridiculed because we proclaim that God is going to judge the world. Yet even the poets and philosophers place a judgment seat in the underworld.” 
Grudem says we should eagerly welcome Christ’s return. Because we long for this wonderous event as believers without knowing when it will occur, many have the tendency to procrastinate relative to sharing the gospel. But modernity has dulled our “spiritual senses” about the final days. It has served to distract us from the paramount importance of Christ’s great commission. Most believers agree on one major fact: Christ is coming back for His bride. Some even possess knowledge about what the final days will be like. Still, many Christians today remain silent. Grudem asks, “Could Christ come back at any time?”  Scripture says, “Watch therefore, for you do not know on what day your Lord is coming… be ready; for the Son of man is coming at an hour you do not expect” (Matt. 24:42, 44b). We do know first the gospel must be preached to all nations (Mark 13:10). Jesus said we’d be hated for His name’s sake; regardless, we are commanded to go forth and preach the gospel no matter the obstacles or personal costs.
I believe the Church must speak unequivocally, honestly, and emphatically about the reality of heaven, hell, and the trials and hardships of the great tribulation during the final days. There are times when I feel overwhelmingly guilty for squandering decades of my life fulfilling the pleasures of the flesh while walking in near-complete apostasy despite what I knew to be true. Through my outrageous behavior while in active addiction, I brought shame to my family and detracted many from becoming a Christian. Today, my “right now” entails studying the doctrines of Christian theology and becoming comfortable with the absolute truth of gospel (indeed, I must present a “living” theology), then stepping into this fallen world and sharing Christ, defending to anyone who asks me what is the hope that is in me concerning Jesus Christ and Him crucified (see 1 Pet. 3:15).
Our eschatology, as Grudem notes, provides a great motive for evangelism. Grudem writes, “In fact, Peter indicates that the delay of the Lord’s return is due to the fact that God ‘is forbearing toward you, not wishing that any should perish, but that all should reach repentance’ (2 Peter 3:9).”  As Christians, we believe hell is a real place, reserved for eternal conscious punishment of those who have refused to repent and believe in Christ Jesus. As noted in the parable of Lazarus and the certain rich man, there are no second chances for believing the gospel; nor can the departed unbeliever warn his family about what is to come for those who reject Christ. There is only the right now.