The Christian belief in a life after death has been critiqued by thinkers from Nietzsche and Bakunin in the 19th century until today with for example Martin Hägglund's influential book "This Life" for leading to a passivity or even apathy about the state of the present world. A common response from Christian theologians is to either agree with the critique and argue for an immanentist Christianity or to emphasize the Christian eschatological vision and link that with an engagement for the climate. The prior response is not uncommon amongst feminist theological and radical theological traditions with theologians such as Rosemary Radford Ruether, Sallie McFague and Catherine Keller. The latter response can be seen in a variety of theological traditions from Catholic, Orthodox to Protestant Evangelical and it has in the main two lines of argument. Firstly, the theologian maintains an understanding of a heavenly life, but emphasizes the importance of a an engagement with this creation. This can be seen in Laudatio Si as well as in Ecumenical Patriarch Bartholomew's On Earth as in Heaven. Secondly, the belief in a life after death is maintained, but there is an emphasis on that life not as a heavenly existence. Rather "heaven" is understood as a new creation of the present earth. This can be seen in, for example N T Wright and Richard Bauckham. However, I want to argue that neither of these latter responses engage appropriately with the critique from Nietzsche et al. The problem is not one of the understanding of heaven, but of the relationship between God's activity and human activity. If that is not addressed properly a hope in a new creation risks being no hope for the climate crisis. That problem with a hope in a new creation in Christian theology is what I will address in my paper by describing the secular critique and relating it primarily to protestant theologians that engages in the climate question.