Christian Eschatology

Christian eschatology is a minor branch of study within Christian theology which deals with the doctrine of the "last things", especially the Second Coming of Christ, or Parousia. The word eschatology derives from two Greek roots meaning "last" () and "study" (-) – involves the study of "end things", whether of the end of an individual life, of the end of the age, of the end of the world, or of the nature of the Kingdom of God. Broadly speaking, Christian eschatology focuses on the ultimate destiny of individual souls and of the entire created order, based primarily upon biblical texts within the Old and New Testaments.
Christian eschatology looks to study and discuss matters such as death and the afterlife, Heaven and Hell, the Second Coming of Jesus, the resurrection of the dead, the rapture, the tribulation, millennialism, the end of the world, the Last Judgment, and the New Heaven and New Earth in the world to come.

Eschatological passages appear in many places in the Bible, in both the Old and New Testaments. Many extra-biblical examples of eschatological prophecies also exist, as well as extra-biblical ecclesiastical traditions relating to the subject.

History

Eschatology within early Christianity originated with the public life and preaching of Jesus. Jesus is sometimes interpreted as referring to his Second Coming in Matthew 24:27; Matthew 24:37–39; Matthew 26:64; Mark 14:62. Christian eschatology is an ancient branch of study in Christian theology, informed by Biblical texts such as the Olivet Discourse (recorded in Matthew 24–25, Mark 13, and Luke 21), The Sheep and the Goats, and other discourses of end times by Jesus, with the doctrine of the Second Coming discussed by Paul the Apostle in his epistles, both the authentic and the disputed ones. Other eschatological doctrines can be found in the Epistle of James, the First Epistle of Peter, and the First Epistle of John. According to some scholars, the Second Epistle of Peter explains that God is patient and has not yet brought about the Second Coming of Christ, in order that more people will have the chance to reject evil and find salvation (3:3–9); therefore, it calls on Christians to wait patiently for the Parousia and to study scripture. Other scholars, however, believe that the New Testament epistles are an exhortation to the early church believers to patiently expect the imminent return of Jesus, predicted by himself on several occasions in the gospels. The First Epistle of Clement, written by Pope Clement I in ca. 95, criticizes those who had doubts about the faith because the Second Coming had, in his view, not yet occurred.

Christian eschatology is also discussed by Ignatius of Antioch (c. 35–107 AD) in his epistles, then given more consideration by the Christian apologist, Justin Martyr (c. 100–165). Treatment of eschatology continued in the West in the teachings of Tertullian (c. 160–225), and was given fuller reflection and speculation soon after by Origen (c. 185–254). The word was used first by the Lutheran theologian Abraham Calovius (1612–1686) but only came into general usage in the 19th century.

The growing modern interest in eschatology is tied to developments in Anglophone Christianity. Puritans in the 18th and 19th centuries were particularly interested in a postmillennial hope which surrounded Christian conversion. This would be contrasted with the growing interest in premillennialism, advocated by dispensational figures such as J. N. Darby. Both of these strands would have significant influences on the growing interests in eschatology in Christian missions and in Christianity in West Africa and Asia. However, in the 20th century, there would be a growing number of German scholars such as Jürgen Moltmann and Wolfhart Pannenberg who would likewise be interested in eschatology.

In the 1800s, a group of Christian theologians inclusive of Ellen G. White, William Miller and Joseph Bates began to study eschatological implications revealed in the Book of Daniel and the Book of Revelation. Their interpretation of Christian eschatology resulted in the founding of the Seventh-day Adventist church.

Christian eschatological views

The following approaches arose from the study of Christianity's most central eschatological document, the Book of Revelation, but the principles embodied in them can be applied to all prophecy in the Bible. They are by no means mutually exclusive and are often combined to form a more complete and coherent interpretation of prophetic passages. Most interpretations fit into one, or a combination, of these approaches. The alternate methods of prophetic interpretation, Futurism and Preterism which came from Jesuit writings, were brought about to oppose the Historicism interpretation which had been used from Biblical times that Reformers used in teaching that the Antichrist was the Papacy or the power of the Roman Catholic Church.

Preterism

Preterism is a Christian eschatological view that interprets some (partial preterism) or all (full preterism) prophecies of the Bible as events which have already happened. This school of thought interprets the Book of Daniel as referring to events that happened from the 7th century BC until the first century AD, while seeing the prophecies of Revelation as events that happened in the first century AD. Preterism holds that Ancient Israel finds its continuation or fulfillment in the Christian church at the destruction of Jerusalem in AD 70.

Historically, preterists and non-preterists have generally agreed that the Jesuit Luis de Alcasar (1554–1613) wrote the first systematic preterist exposition of prophecy, ''Vestigatio arcani sensus in Apocalypsi'' (published in 1614), during the Counter-Reformation.

Historicism

Historicism, a type of method of interpretation of biblical prophecies, associates symbols with historical persons, nations or events. It can result in a view of progressive and continuous fulfillment of prophecy covering the period from biblical times to what they view as a possible future Second Coming of Christ. Most Protestant Reformers from the Reformation into the 19th century held historicist views.

Futurism

In Futurism, parallels may be drawn with historical events, but most eschatological prophecies are chiefly referring to events which have not yet been fulfilled, but will take place at the end of the age and the end of the world. Most prophecies will be fulfilled during a time of global chaos known as the Great Tribulation and afterwards. Futurist beliefs usually have a close association with Premillennialism and Dispensationalism.

Idealism

Idealism (also called the spiritual approach, the allegorical approach, the nonliteral approach, and many other names) in Christian eschatology is an interpretation of the Book of Revelation that sees all of the imagery of the book as symbols.

Jacob Taubes writes that idealist eschatology came about as Renaissance thinkers began to doubt that the Kingdom of Heaven had been established on earth, or would be established, but still believed in its establishment. Rather than the Kingdom of Heaven being present in society, it is established subjectively for the individual.

F. D. Maurice interpreted the Kingdom of Heaven idealistically as a symbol representing society's general improvement, instead of a physical and political kingdom. Karl Barth interprets eschatology as representing existential truths that bring the individual hope, rather than history or future-history. Barth's ideas provided fuel for the Social Gospel philosophy in America, which saw social change not as performing "required" good works, but because the individuals involved felt that Christians could not simply ignore society's problems with future dreams.

Different authors have suggested that the Beast represents various social injustices, such as exploitation of workers, wealth, the elite, commerce, materialism, and imperialism. Various Christian anarchists, such as Jacques Ellul, have identified the State and political power as the Beast. Other scholars identify the Beast with the Roman empire of the first century AD, but recognize that the Beast may have significance beyond its identification with Rome. For example, Craig R. Koester says "the vision f the beastspeaks to the imperial context in which Revelation was composed, but it does so with images that go beyond that context, depicting the powers at work in the world in ways that continue to engage readers of subsequent generations." And his comments on the whore of Babylon are more to the point: "The whore f Babylonis Rome, yet more than Rome." It "is the Roman imperial world, which in turn represents the world alienated from God." As Stephen Smalley puts it, the beast represents "the powers of evil which lie behind the kingdoms of this world, and which encourage in society, at any moment in history, compromise with the truth and opposition to the justice and mercy of God."

It is distinct from Preterism, Futurism and Historicism in that it does not see any of the prophecies (except in some cases the Second Coming, and Final Judgment) as being fulfilled in a literal, physical, earthly sense either in the past, present or future, and that to interpret the eschatological portions of the Bible in a historical or future-historical fashion is an erroneous understanding.

Comparison of Futurist, Preterist and Historicist beliefs

Preterism v. Historicism

Expositors of the traditional Protestant interpretation of Revelation known as Historicism have often maintained that Revelation was written in AD 96 and not AD 70. Edward Bishop Elliott, in the '' Horae Apocalypticae'' (1862), argues that John wrote the book in exile on Patmos "at the close of the reign of Domitian; that is near the end of the year 95 or beginning of 96". He notes that Domitian was assassinated in September 96. Elliot begins his lengthy review of historical evidence by quoting Irenaeus, a disciple of Polycarp. Polycarp was a disciple of John the Apostle of Jesus Christ. Irenaeus mentions that the Apocalypse was seen "no very long time ago utalmost in our own age, toward the end of the reign of Domitian".

Other historicists have seen no significance in the date that Revelation was written, and have even held to an early date while Kenneth L. Gentry Jr., makes an exegetical and historical argument for the pre-AD 70 composition of Revelation.

Historicism v. Futurism

The division between these interpretations can be somewhat blurred. Most futurists are expecting a rapture of the Church, an antichrist, a Great Tribulation and a second coming of Christ in the near future. But they also accept certain past events, such as the rebirth of the State of Israel and the reunification of Jerusalem as prerequisites to them, in a manner which the earlier historicists have done with other dates. Futurists, who do not normally use the day-year principle, interpret the Prophecy of Seventy Weeks in Daniel 9:24 as years, just as historicists do. Most historicists have chosen timelines, from beginning to end, entirely in the past, but some, such as Adam Clarke, have timelines which also commenced with specific past events, but require a future fulfillment. In his commentary on Daniel 8:14 published in 1831, he stated that the 2,300-year period should be calculated from 334 BC, the year Alexander the Great began his conquest of the Persian Empire. His calculation resulted in the year 1966. He seems to have overlooked the fact that there is no "year zero" between BC and AD dates - that is, the year following 1 BC is 1 AD. Thus his calculations should have required an additional year, ending in 1967. He was not anticipating a literal regathering of the Jewish people prior to the second coming of Christ. But the date is of special significance to futurists since it is the year of Jerusalem's capture by Israeli forces during the Six-Day War. His commentary on Daniel 7:25 contains a 1260-year period commencing in 755 AD and ending in 2015.

Major theological positions

Premillennialism

Premillennialism can be divided into two common categories: Historic Premillennialism and Dispensational Premillennialism. Historic Premillennialism is usually associated with posttribulation "rapture" and does not see a strong distinction between ethnic Israel and the Church. Dispensational Premillennialism can be associated with any of the three rapture views but is often associated with a pretribulation rapture. Dispensationalism also sees a stronger distinction between ethnic Israel and the Church.

Premillennialism usually posits that Christ's second coming will inaugurate a literal thousand-year earthly kingdom. Christ's return will coincide with a time of great tribulation. At this time, there will be a resurrection of the people of God who have died, and a rapture of the people of God who are still living, and they will meet Christ at his coming. A thousand years of peace will follow (the millennium), during which Christ will reign and Satan will be imprisoned in the Abyss. Those who hold to this view usually fall into one of the following three categories:

Pretribulation rapture

Pretribulationists believe that the second coming will be in two stages separated by a seven-year period of tribulation. At the beginning of the tribulation, true Christians will rise to meet the Lord in the air (the Rapture). Then follows a seven-year period of suffering in which the Antichrist will conquer the world and persecute those who refuse to worship him. At the end of this period, Christ returns to defeat the Antichrist and establish the age of peace. This position is supported by a scripture which says, "God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ." Thess 5:9

Midtribulation rapture

Midtribulationists believe that the Rapture will take place at the halfway point of the seven-year tribulation, i.e. after years. It coincides with the "abomination of desolation"—a desecration of the temple where the Antichrist puts an end to the Jewish sacrifices, sets up his own image in the temple, and demands that he be worshiped as God. This event begins the second, most intense part of the tribulation.

Some interpreters find support for the "midtrib" position by comparing a passage in Paul's epistles with the book of Revelation. Paul says, "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed" (1 Cor 15:51–52). Revelation divides the great tribulation into four sets of increasingly catastrophic judgments: the Seven Seals, the Seven Trumpets, the Seven Thunders (Rev 10:1–4) and the Seven Bowls, in that order. If the "last trumpet" of Paul is equated with the last trumpet of Revelation and the revelation of the scroll of the Seven Thunders, the Rapture would be in the middle of the Tribulation. (Not all interpreters agree with this literal interpretation of the chronology of Revelation, however.)

Posttribulation rapture

Posttribulationists hold that Christ will not return until the very end of the seven-year tribulation period. Christians, rather than being raptured at the beginning of the tribulation, or halfway through, will live through it and suffer for their faith during the ascendancy of the Antichrist. Proponents of this position believe that the presence of believers during the tribulation is necessary for a final evangelistic effort during a time when external conditions will combine with the Gospel message to bring great numbers of converts into the Church in time for the beginning of the Millennium.

Postmillennialism

Postmillennialism is an interpretation of chapter 20 of the Book of Revelation which sees Christ's second coming as occurring ''after'' the "Millennium", a Messianic Age in which Christian ethics prosper. The term subsumes several similar views of the end times, and it stands in contrast to premillennialism and, to a lesser extent, amillennialism.

Postmillennialism holds that Jesus Christ establishes his kingdom on earth through his preaching and redemptive work in the first century and that he equips his church with the gospel, empowers her by the Spirit, and charges her with the Great Commission (Matt 28:19) to disciple all nations. Postmillennialism expects that eventually the vast majority of people living will be saved. Increasing gospel success will gradually produce a time in history prior to Christ's return in which faith, righteousness, peace, and prosperity will prevail in the affairs of men and of nations. After an extensive era of such conditions Jesus Christ will return visibly, bodily, and gloriously, to end history with the general resurrection and the final judgment after which the eternal order follows.

Postmillennialism was a dominant theological belief among American Protestants who promoted reform movements in the 19th and 20th century such as abolitionism and the Social Gospel. Postmillennialism has become one of the key tenets of a movement known as Christian Reconstructionism. It has been criticized by 20th century religious conservatives as an attempt to immanentize the eschaton.

Amillennialism

Amillennialism, in Christian eschatology, involves the rejection of the belief that Jesus will have a literal, thousand-year-long, physical reign on the earth. This rejection contrasts with premillennial and some postmillennial interpretations o
chapter 20
of the Book of Revelation.

The amillennial view regards the "thousand years" mentioned in Revelation 20 as a symbolic number, not as a literal description; amillennialists hold that the millennium has already begun and is identical with the current church age. Amillennialism holds that while Christ's reign during the millennium is spiritual in nature, at the end of the church age, Christ will return in final judgment and establish a permanent reign in the new heaven and new earth.

Many proponents dislike the name "amillennialism" because it emphasizes their differences with premillennialism rather than their beliefs about the millennium. "Amillennial" was actually coined in a pejorative way by those who hold premillennial views. Some proponents also prefer alternate terms such as ''nunc-millennialism'' (that is, now-millennialism) or ''realized millennialism'', although these other names have achieved only limited acceptance and usage.

Death and the afterlife

Jewish beliefs at the time of Jesus

There were different schools of thought on the afterlife in Judea during the first century AD. The Sadducees, who recognized only the Torah (the first five books of the Old Testament) as authoritative, did not believe in an afterlife or any resurrection of the dead. The Pharisees, who accepted the Torah as well as additional scriptures, believed in the resurrection of the dead; it is known to have been a major point of contention between the two groups. The Pharisees based their belief on Biblical passages such as Daniel 12:2 which says: "Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt."

The intermediate state

Some traditions (notably, the Seventh-day Adventists) teach that the soul sleeps after death and will not awaken until the resurrection of the dead. Others believe the soul goes to an intermediate place where it will live consciously until the resurrection of the dead.

By "soul", Seventh-day Adventist theologians mean the physical person ( monism), and that no component of human nature survives death. Therefore, each human will be "recreated" at resurrection. One scripture frequently used to substantiate the assertion that souls experience mortality is found in the Book of Ezekiel: "Behold, all souls are Mine; The soul of the father as well as the soul of the son is Mine. The soul who sins shall die." (Ezekiel 18:4)

Purgatory

This alludes to the Catholic belief in a spiritual state known as Purgatory during which souls not condemned to Hell but not completely pure go through a final process of purification before their full acceptance into Heaven.

The ''Catechism of the Catholic Church (CCC)'' says:
:Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven—through a purification or immediately—or immediate and everlasting damnation. (Sect. 1022)

Eastern Orthodoxy and Protestantism do not believe in Purgatory as such, but the Orthodox Church posits a period of continued sanctification after death. While the Eastern Orthodox Church rejects the term ''purgatory'', it acknowledges an intermediate state after death and before final judgment, and offers prayer for the dead. In general, Protestant churches reject the Catholic doctrine of purgatory (although some teach the existence of an intermediate state). The general Protestant view is that the Bible, from which Protestants exclude deuterocanonical books such as 2 Maccabees, contains no overt, explicit discussion of purgatory.

The Great Tribulation

The end comes at an unexpected time

There are many passages in the Bible, both Old and New Testaments, which speak of a time of terrible tribulation such as has never been known, a time of natural and human-made disasters on an awesome scale. Jesus said that at the time of his coming, "There will be great tribulation, such as has not been since the beginning of the world to this time, no, nor ever will be. And unless those days were shortened, no flesh would be saved; but for the elect's sake, those days will be shortened." att 24:21–22
Furthermore, the Messiah's return and the tribulation that accompanies it will come at a time when people are not expecting it:

Paul echoes this theme, saying, "For when they say, 'Peace and safety!' then sudden destruction comes upon them."

The abomination of desolation

The abomination of desolation (or desolating sacrilege) is a term found in the Hebrew Bible

HOME


Content is Copyleft
Website design, code, and AI is Copyrighted (c) 2014-2017 by Stephen Payne


Consider donating to Wikimedia



As an Amazon Associate I earn from qualifying purchases