The Meanings of the Millennium - A Continuing Conversation about Eschatology
In my first foray into the theological
world called eschatology, I set out a few questions and areas of concern. I
noted that I’m in the process of working with a friend on a book proposal that
will explore this doctrine that can give us fits. That is because it covers
such a wide variety of topics, all of which tend to be future-oriented, and
some of which seek to raise questions about whether there is something beyond
the grave and what that means. There are also questions simply about the nature
of the future and whether we should devote any real time to the conversation.
Let’s stick with the present, but the present quickly moves into the future. We
may not be able to predict the future, and some of us believe that the future
remains open, but the present is only here for a moment and then we step into
the future, one moment at a time.
One of the topics we intend to
address in our book concerns the meanings of the millennium. In the previous post,
I noted that early Christians tended to move in two directions one of which millenarian
and the other was not. Those who embraced a millenarian position would fit into
the premillennialist category. They weren’t dispensational premillennialists
(Darby), but they believed that Jesus would return to set up a kingdom on earth
that would last for a thousand years. Over time other understandings came into
play. The primary versions are known as amillennialism and postmillennialism.
This conversation about whether or
not there will be a millennial reign of Christ is rooted in one particular
passage of Scripture—Revelation 20:2-7. It is a term and a text that has given
birth to all number of theories of God’s future. As noted there have been at
least three major ways of understanding this passage and its implications, all
of which focus on the timing of Jesus’ return in glory. Will he return before
or after the millennium, or, as some would come to believe, is the term is best
understood metaphorically?
As noted, one of the
earliest forms of millennial thinking was pre-millennialism. This formulation
presumes that after Jesus returns from heaven, he will reign for one thousand
years, after which the last judgment would occur. This belief is rooted in a
straightforward, even literalistic, interpretation of Revelation 20. It also
imbibes Jewish apocalyptic expectations of an interim messianic reign. As to
why this interim period is required, Scripture is held to be largely silent,
but it is said to begin with the defeat of the Anti-Christ and the imprisonment
of Satan. This will last for a thousand years, after which Satan will be
released and lead astray those who are still unregenerate. There will then be
one last battle, a final resurrection, and judgment. Among the founders of my
denominational tradition (Disciples of Christ), both Barton Stone and Walter
Scott were attracted to its message. [George E. Ladd, "Historical
Premillennialism," in The Meaning ofthe Millennium, Robert G. Clouse, ed., (Downers Grove: IVP, 1977),
17-18. Mark Toulouse, Joined in Discipleship: The Shaping of
Contemporary Disciples Identity. Revised
ed., (St. Louis: Chalice Press, 2009), pp. 101ff.]
A
popular modern offshoot of this theory is dispensationalism, which forms the
basis of the interpretations found in the books of Hal Lindsey and Tim LaHaye. Dispensationalism
is rooted in the theories of John B. Darby, founder of the Plymouth Brethren. The
primary assumption of this theory is that Scripture must be interpreted
literally unless otherwise stated, which means that the millennial statement
found in Revelation 20 must be taken literally. Following upon this belief is an
assumption that every prophetic statement in both Testaments must be fulfilled
in literal terms, and in their mind, most prophecies have yet to be fulfilled and
will be fulfilled in the last days. Dispensationalists tend to have a very
pessimistic view of the world and history, with the assumption that human
history is winding down toward a period of great tribulation, during which the
Anti-Christ will rise up and cease control of the world. Most
Dispensationalists also believe that Christians will be "raptured"
prior to the tribulation, and therefore they will not have to endure the
horrors of this time. What is distinctive about dispensationalism is its view
of history. They divide history into a
series of ages, in each of which God relates in a unique manner, and certain
Scripture texts either apply or don’t apply. Thus, the Sermon on the Mount is
seen as a Kingdom teaching, and thus not applicable to our current age. [Herman
Hoyt, "Dispensational Premillennialism" in Clouse, Meaning of the Millennium, 63ff.]
The
second form of millennialism emerged in the fourth and fifth centuries, even as
chiliasm or millennialism began to lose its popularity. Known as
“amillennialism” (“a” = no), adherents insisted that the term should be taken
metaphorically, and thus there will be no actual millennial age. This view was
taught by, among others, Augustine. Its rise corresponded with the embrace of
Christianity by the Roman Empire, and thus the reign of God came to correspond
with the church and its role in society. It remained the dominant view throughout
the middle ages and was taken up by the Reformers, who believed that the
millennium should be seen in figurative or symbolic ways. I will say that whereas at one point
I embraced premillennialism, by the time I got to seminary I had moved to the
amillennialist position. [Anthony Hoekema, "Amillennialism,"
in Meaning of the Millennium].
If
premillennialism is pessimistic about the future, and amillennialism
essentially takes no position about what the future will look like,
postmillennialism takes a very positive view of the future. It envisions a
conversion of the world to Christianity occurring prior to the return of Christ,
who would then rule for a thousand years. This millennial age would be one of
peace and prosperity for all. Generally, those who embraced this position believed
that this would occur without supernatural intervention. Some of the Reformers
were attracted to this view because they saw the Reformation as the
"dawning of a new age" of the Spirit, but its popularity spiked
during the nineteenth century, especially in the United States. Theologians and
church leaders, including Alexander Campbell, came to believe that the social
and technological progress of the age was a "harbinger" of this new
age of prosperity and peace. Campbell published a journal titled The Millennial Harbinger, where he laid out his belief that the progressive policies he discerned in the American way of life, including
a move toward universal education along with freedom of religion as allowed in
America, together with efforts at achieving unity among Christians, would lead
to the reign of Christ. You can see in this vision a bit of “manifest destiny”
as well. Postmillennialism lost favor, however, during the 20th century, when
the world didn’t seem to be progressing as quickly as envisioned toward a
Christianized world. It is also no surprise that as it lost ground,
premillennialism, which lacked that optimistic vision embraced postmillennialism,
regained popularity. [Toulouse, Joined in Discipleship, pp. 113 ff.]
So, do
you have a millennialist vision of the future? Is it pessimistic or optimistic?
Or perhaps, is it a bit uncertain? Do you envision a day of judgment? Or does
judgment occur in the midst of this reality? Are the consequences of our
actions the true source of divine judgment? And as we consider this question of
whether or not a particular form of millennialism has value, might we consider
the question of privilege? Does a postmillennialist or even an amillennialist
perspective represent a rather privileged view of the future?
I
realize that many in my community of more moderate to progressive Christianity don’t
want to engage in conversations about whether or not there will be a millennial
reign of Christ (or whether it is currently occurring). Nevertheless, the
conversations are going on in our midst, and often in our congregations. So what
should we do with what we encounter? We could ignore it, but it doesn’t seem to
go away.
Comments
Rev. Chuck Jones, MA
Bloomington, Indiana
Rev. Chuck Jones, MA
Bloomington, Indiana
The Crowley Darby Scofield Connection https://www.patheos.com/blogs/keithgiles/2018/11/the-crowley-darby-connection/