Week five—Holding Faith in Divided Times: The End of the World: Apocalyptic Christianity
Apocalyptic concerns
This week in Holding Faith in Divided Times we focused on eschatology– the study of the end times– and how that impacts our relationships with our neighbors. The way we think about the end of time directly impacts whether we approach the world with defensiveness and fear or with openness and curiosity.
Apocalyptic concerns arise during times of massive social or political change. These sorts of apocalyptic concerns and reactionary politics are part of what Gushee identified in Authoritarian Reactionary Christianity. It can lead to a feeling that evangelicalism is under siege. They are fighting evil. Tim Alberta writes: “Once a person becomes convinced they are under siege—that enemies are coming for them and want to destroy their way of life—what is to stop that person from becoming radicalized.”
There are several books in the Bible that fall into the category of apocalyptic literature, but the most famous is Revelation. We explored three competing interpretations of Revelation. Dispensationalism interprets the Bible literally, and maintains that history is divided into multiple ages called "dispensations," in which God interacts with his people in different ways. Dispensationalism has become popular among evangelicals—but it is not the historic way of reading Revelation. It originated in the 19th century with the teachings of John Nelson Darby. It includes the doctrines of a pre-tribulation rapture and a Great Tribulation, followed by Christ’s 1000 year reign on earth. It has a particular view of the Old Testament prophesies of Israel as central to that timeline.
On the other hand, preterist interpretations hold that all or most of Revelation was fulfilled in the ancient era. The book was written to persecuted Christians in the late 1st c. They may see the antichrist as representing the Roman ruler Nero. Some “partial preterists” see the author John as addressing those 1st c. concerns by pointing to the end of history as a way to endure and find hope in suffering. They may see multiple “antichrists” as an archetype for evil leaders
In recent years, a newer interpretation has arisen through the New Apostolic Reformation (NAR). This is a much smaller group, but very influential, particularly in regards to Christian nationalism.
Eschatology and your view of the world
Each of these different ways to interpret Revelation is based on a different understanding of when Jesus will bring the Kingdom of God. And there is some ambiguity about that in the Gospels. Verses like Matt 25:31 talk about the Kingdom of God in the future tense:“When the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne.” But passages like Luke 17:20–21 speak of the Kingdom in the present tense: “The Pharisees asked Jesus, ‘When will the Kingdom of God come?’ Jesus replied, ‘The Kingdom of God isn’t ushered in with visible signs. You won’t be able to say,‘here it is!’ or ‘It’s over there!’. For the Kingdom of God is among you.’”
In his book Christ and Culture, 20th c. theologian H. Richard Niebuhr points out how one’s answer to the “when will it come?” question is key to determining how you understand and relate to this world. This breaks down in several distinctive groups:
1. Separatist: Christians are to be apart from the world. Since the Kingdom of God is still in future, they would hold that this world is an evil, awful place, completely owned by Satan. Life will continue to get worse and worse until the final battle. As humans, there is nothing we can do to stop that—we are helpless before these cosmic powers of good and evil. And so the best we can do is retreat from “the world,” avoiding secular schools, books, and media, while we wait for Jesus’ return. Dispensationalists fall into this camp.
2. Antagonist: Christians are to actively oppose what is of the world. This view also sees the Kingdom of God in the future, but is more proactive than separatists. They similarly see "the world" as a dangerous enemy but believe Christians have a role to play in actively opposing this evil. The New Apostolic Reformation fits here.
3. Accommodation: Christians belong to the world. This view is based on “realized eschatology”—the notion that the Kingdom of God is already here. They have a very positive view of the world, optimistic that it is getting better and better every day. In the mid 20th c. this was associated with the social gospel movement, with great confidence in human potential. Note that the social gospel movement is not the same as the social justice tradition that we see particularly in African-American churches, but the two are often confused.
4. Conversion: Christians are to be in the world but not of the world. This is based on another way of looking at the timing of the Kingdom: Inaugurated eschatology (George Eldon Ladd). This view holds that the power of the Kingdom is available today, but the complete fulfillment—the reign of God– will come when Jesus returns. And so the Kingdom is both “now and not yet”—which is why in this “in-between time” we see both division and reconciliation, suffering and healing, horrible evil and tremendous good.
This view finds support in Jesus’ prayer at the Last Supper recorded in John 17:15-18: “My prayer is not that you take them out of the world, but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world.”
Inaugurated eschatology holds that this is not an evil, awful, Satanic world, nor is it an optimistic, always evolving world. This is a beautiful and broken world, in need of a Savior. We can point the way to Christ. One way we do this is through social justice—partnering with God in the work of the Kingdom.
The implications of these three very different views of “the world” are foundational to our exploration of Christian nationalism.
The New Apostolic Reformation (NAR) (see Terry Gross’ interview of Rachel Tabachnick on NPR’s Fresh Air, 8/19/11, and Concordia University scholar Andre Gagne)
The New Apostolic Reformation (NAR) is a fringe movement among some Pentecostals, founded by Peter Wagner. It has become prominent among some MAGA Republicans. It reflects a new understanding of spiritual warfare and a different take on end times than that of dispensationalism. The goal of the movement is to take dominion over politics, business and culture in preparation for the end times and the return of Jesus. The movement is heavily authoritarian, with global or national leaders considered apostles who speak prophetically with divine authority. There are certain things that need to be accomplished on earth before Christ returns: the apostles are imbued with spiritual power, called by God to get the world ready. Their followers are part of a “great end-times army” to bring revival and cleanse the earth of evil. Those who oppose the movement are believed to be under demonic influence.
Some theological assumptions of NAR:
1. Spiritual warfare, especially the existence of geographically bound “territorial demons,” particularly in Muslim countries.
2. Dominionism: Christians should have “dominion” over society, opposing the Democratic party, abortion and gay rights.
3. Seven Mountains Mandate: Christians are called to take over key areas of society: family, religion, education, media, arts and entertainment, business, and government.
4. No separation of church and state.
The NAR justifies their use of force to “take dominion” with Jesus’ words in Matthew 11:12: “From the days of John the Baptist until now, the kingdom of heaven has suffered violence, and violent people take it by force.” But the context of the verse does not seem to be affirming violence, but rather warning that the work of the Kingdom will be opposed with violence.
In contrast, 2 Corinthians 10:3–5 reads: “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.”
NAR is one prominent example of what Gushee has identified as Authoritarian Reactionary Christianity, reminding us that Christian nationalism is a reaction to cultural and social change. If your view of the world is threatening, scary, and evil, it makes sense that you’re going to be paranoid. You’re going to do everything you can to defend what seems like a refuge.
But if you view the world with openness and curiosity, as both broken and beautiful, your approach is much different. You can explore cultural shifts around marriage, sexuality and gender with open non-defensiveness.
Lord, remind us that you created this world and called it good. Help us to resist the temptation to see the world and its creatures as our enemies, to demonize those who are on the other side. Help us instead to see the diversity of your creation with curiosity and compassion. Let us be a part of your healing and peacemaking presence in the world. Amen.
Preparing for next week
Our homework for next week is to read Wallis’ ch. 6 on peacemaking. We will pray and meditate on Matthew 5:9: “Blessed are the peacemakers, for they will be called children of God.” Both will pair well with our guiding question: What is one healing and peacemaking action you can take this week?
Next week is our last week of the workshop. We will begin with some evaluation questions: What is your one take-away from the workshop? Did anything shift? Anything you wish we’d discussed more?
We also have two invitation for election week:
1. Election eve potluck: for those who are local, you are invited to gather for a potluck at my house on Monday, Nov. 4th at 6 pm. RSVP pastorvikkirandall@gmail.com
2. Election night watch party: Join our private Holding Faith facebook group and check in throughout the evening as we watch the election returns with all the feelings: trepidation, fear, hope, excitement. Whatever the night brings, we’ll be there together. To join go to: https://www.facebook.com/groups/1256006838731414
I hope you’ll consider joining us for our next workshop, For those who struggle: Holding Faith in God's Goodness. We’ll meet Mondays at 7:00 pm, Jan. 20–Feb. 17, 2025. We will explore Open Theism as a compassionate and thoughtful response to the problem of evil.