Inclusion of a resource/presentation does not indicate endorsement of the contents. Provided for educational purposes regarding developments in the fields of religious studies, the humanities and social sciences from a Christian perspective. Issachar Apologetics Collegium is conservative Trinitarian not affiliated with any organized denomination at this time.
Friday, June 23
Tuesday, May 30
Thursday, April 27
The Study Of The History Of The End Of The World, Part 10
From this study, it becomes apparent that the End Times and consummation of all things is not solely a concern of the twentieth and twenty-first century church. Rather this outlook has been a part of the conceptual framework of the spiritually inclined since at least the earliest days of that institution and perhaps even earlier. Admittedly, interest in the apocalypse has ebbed and flowed throughout church history. However, given the fallen nature of the world in which humanity resides prone to an assortment of calamities both natural and man made, this sense of foreboding awareness stems from the fact that things as they are now known will indeed come to a climactic end. Apocalyptic thinking has become a permanent fixture of the Western mindset not only because it is persistent but also because it is elastic (Kyle, 185). Over time the understanding of how the symbolic prophetic outlines would be fulfilled has changed.
For example, those inclined towards apocalypticism at the time of the Middle Ages no doubt interpreted prophecies regarding the Beast that made war with the saints as a reference to a marauding Islamic conquerer. During much of the twentieth century, many dispensationalists held that Communism/Russia would play some role in the Antichrist's rise to power. More than one eschatologist wondered if Mikhail Gorbachev with his distinctive forehead birthmark and prominence during the closing of the Cold War was the Beast with the head wound that would deceive the world in the name of peace. Still others speculated if the much anticipated unification of the European Common Market would serve as the multinational confederacy that would succeed in imposing planetary rule upon the remainder of the world. Now, here as we approach the middle decades of the twenty-first century, it seems that this sort of speculative banter may have come fill circle with it once again becoming erudite and insightful to caution that the prophesied man of sin might be an adherent of some form of Islam.
Though the Bible makes no direct connection with the date as it is based upon calculations determined well after the close and canonization of Scripture, the year 2000 and those immediately following held enormous sway in the minds of those fascinated by some degree by the subjects of eschatology and the End Times. Because of embarrassment sparked by previous date setters, most ministers wanting to retain a degree of respectability were not necessarily explicit in terms of excitement sparked by the year 2000. However, one could not help but notice an undercurrent of anticipation if one knew exactly what to look for in terms of a subtle presuppositional framework. For example, a number of interwoven theological perspectives such as dispensationalism and literalist Biblical creationism no doubt harbored an affinity for the year 2000 given that those at the intersection of these beliefs often held that the world is approximately 6000 years old according to Bishop Ussher's chronology. The belief was further solidified through an interpretation of Matthew 24:34 that Christ would return within the lifetime of the generation that saw the reestablishment of Israel as a bonafide nation within a specified geographic location.
Despite no direct spiritual links to the year 2000 or its immediate time frame, secular futurists having been conceptually conditioned in a milieu at least nominally drawing from Judeo-Christian sources were themselves awed at the concept of this new millennium as something of a boundary dividing human perceptions or at least in terms of the tools individuals used to gather and process information. For it was around the year 2000 that the Internet became pervasive and soon thereafter followed the ubiquitous smartphone. It was through these relatively inexpensive gadgets that the average teenager had at their fingertips greater computer power than all of NASA at the time of the Moon landing and access to knowledge surpassing the library of Alexandria. Whether or not these opportunities were used for good or ill is beyond the scope of this particular analysis.
Probably the most open in explicitly embracing the year 2000 as humanity's gateway into the eschatological would have probably been those whose worldview was inspired by the psychic or occult. Those of such an orientation derived their predictions from a variety of sources such as dreams, channeling, and an assortment of ancient writings. For example, through calculations based on the dimensions of the Great Pyramid in Egypt, it was predicted that the Age of the Spirit would begin between 1995 and 2025 and that Christ would appear through a reincarnated form around the year 2040 (Abanes, 71-73). Occultists that predicted revolutionary transformation in the opening years and decades of the twentieth century included Edgar Cayce, Carl Jung, and Madame Blavatasky. The interesting thing, however, is how much their predictions differed if they supposedly came from a spiritual source superior to and even more ancient than that upon which Christianity was based.
This apprehension, angst, and confusion leaves the discerning Christian wondering how we as believers should approach the subject of the End Times. On the one hand, we do not want to live as those that claim not to give second thought to the reality that life in this world as now lived will one day come to a very dramatic conclusion or rather transformation. On the other, neither does the believer want to make the mistakes of the past such as those of the Millerites, in the process bringing profound embarrassment upon themselves, potentially damaging those under their spiritual influence and alienating even more from important prophetic revelation.
Foremost, care must be taken to distinguish what the Biblical text actually says from ideas that have accrued as a result of interpreting these passages. Particular note must be made whether a concept under consideration is actually Biblical in origin or if it might be derived more from occult tradition. Yet the Christian must also not be so quick to dismiss claims made in the name of science such as those regarding the dangers posed by nuclear proliferation or even climate change. For while it must be realized that these are often promoted to advance various agendas that undermine national security and imperil the country's economic way of life, these can possess enough truth to hint how events might be progressing towards the Last Days as foretold in the pages of the Bible. The portions of Scripture dealing with the climax of history as understood by the minds of we mere mortals are some of the most baffling, detailing some of the most terrifying and awe-inspiring things imaginable. As such, it is easy for even the most devout to get distracted by these essential details rather than to focus on the theme of this narrative that the Lord of all creation will one day return to this world to gather His redeemed and to impose judgment upon all who find themselves outside of that blessed throng.
by Frederick Meekins
Bibibliography
Abanes, Richard. End-Times Visions: The Doomsday Obsession. Nashville, Tennessee: Broadman and Holman Publishers, 1988.
Kirsch, Jonathan. A History Of The End Of The World: How The Most Controversial Book In The Bible Changed The Course Of Western Civilization. San Francisco, California: Harper Collins Publishers, 2006.
Kagan, Donald, Ozment, Steven and Turner, Frank. The Western Heritage Since 1789 (Fourth Edition). New York: Macmillan Publishing Company, 1991.
Kyle, Richard. The Last Days Are Here Again: A History Of The End Times. Grand Rapids, Michigan: Baker Books, 1988. Hanover, New Hampshire: University Press of New England, 1996. <p>
Ladd, George. The Blessed Hope: A Biblical Study of The Second Advent and The Rapture. Grand Rapids, Michigan: WM. B. Eerdmans Publishing, 1956.
Thompson, Damian. The End Of Time: Faith and Fear in the Shadow of the Millennium.
Sunday, April 23
Monday, April 10
So Long No Apostasy Involved, Who To Say Pastor Has No Vocational Calling?
But if the minister got the position and doesn't profess any explicit apostasies, there must have been some internal and external vocational call there to begin with.
That calling might not live up to a holy roller emotional intensity.
However, both of these traditional criteria would have at one point intersected to an acceptable degree.
What this statement under consideration really is is a way to place a veneer of piety on as to why you can't or are reluctant to articulate a non-Biblically based reason as to why you don't like a particular minister.
I get accused of “individualism” repeatedly.
But isn’t this statement under consideration an example of individualism if one on one's own assumes that a minster does not have a calling when the congregation that this hypothetical ecclesiastical functionary serves holds differently if neither congregation or minister are part of an expressed heresy or form of apostasy?
Is it that the pastor does not have a calling or, if you feel inclined to this pious mysticism, is it that the Spirit is calling you as a mere pewfiller to another congregation where you might be happier or more settled?
Such a calling has been confirmed by both the individual and the congregation if the position is granted.
You are asserting a form of individualism that not only is the individual not meant to be your pastor pastor but that he should not be anybodies pastor because he does not adhere to YOUR preferences.
Like it or not, a traditional understanding holds that the vocational calling starts within the individual and then is confirmed externally by the congregation extending the position.
So who is this online theologian, who goes on the record as one willingly subordinated to the will of the ecclesia, to state otherwise?
Perhaps it is this online theoligian that is being called elsewhere and not the pastor.
By Frederick Meekins
Friday, April 7
Sunday, March 19
Friday, March 17
Inspiration For Christian Writers
Got a bit preachy against scientific knowledge at the end.
Given that this is God’s world, why is that epistemological methodology not as valid as that of the poetic preferred by the video?.
It was not poetry that enabled this didactic exposition to be transmitted to an audience beyond the immediate circle of the content provider.
Sunday, March 12
The Study Of The History Of The End Of The World, Part 9
Concerns regarding the End Times have become such a pervasive aspect of contemporary culture that, Richard Kyle writes, “Thus in the late twentieth century the apocalyptic mindset is no longer the fringe phenomena of a few marginalized people which we can ignore (166).” No longer are the most devout or religiously pious the only ones realizing that the world as we know it will likely one day meet with some sort of demise. Interestingly, some of those now the most obsessed with looming doom are not even religious in the traditional sense. In fact, a significant number are even hostile or dismissive of the notion of a personal deity guiding history through the sorts of horrors of which they forewarn to a blissful or beatific conclusion. And unlike the eschatological speculation or reflection of their theistic counterparts, the visions proposed by the secularists offer little in terms of hope for a better tomorrow.
The most prominent sort of secular apocalypse could be categorized as imaginary in nature. Kyle writes, “Most of the ideas of how the world will end have come from the Bible, science, or the occult. But eschatology --- particularly secular eschatology --- has also been conveyed through fiction, especially novels and film (169).” This is not to say that the scenarios in such works could not happen or bear no connection to plausible reality. Rather, what these narratives present is a reflection upon the concerns and anxieties of a given day and projecting the implications of these into an hypothesized potential future.
Through consideration of these stories, the student of history and religion can actually track how these concerns change over time, occasionally even in the mind of a single author. For example, prior to the calamity of the Great War in 1914, in most literary instances the end came about as a result of a natural force beyond the control of mankind. However, after World War I the disasters and tragedies described were usually the result of human actions of some kind such as a technology that spiraled out of control or even the outcome of a deliberate act.
This conceptual alteration could be detected in the works of H.G. Wells. For example, in The War Of The Worlds, the threat posed by the forces of nature is symbolized by Marian invaders. However, in Shape Of Things To Come, it is not an amorphous threat from out there or beyond that Wells feared threatened the species but rather a powerful planetary elite. Likewise, one can almost detect a similar shift in more contemporary examples such as Battlestar Galatica. In the original version, the Cylons were a threat that originated external to mankind. However, in the updated reimagining, the Cylons were actually created by humanity, it eventually being revealed, by a grieving father who wanted nothing more than to create a virtual reality version of his daughter killed in a terrorist attack.
As outlandish as the plotlines of many movies, television series, and novels might sound, these narratives are not beyond the basis of possibility. A number also bear a startling similarity to the ways prophetic portions of Scripture have been interpreted by exegetes applying their understanding of twentieth and twenty-first science and technology.v Foremost among potential secular apocalypses no doubt ranks nuclear annihilation. This possibility has gripped the minds of devout and reprobate alike since the mid 1940's when atomic devices were dropped on Japan in the hopes of bringing a swift conclusion to the Second World War. In the attack on Hiroshima, it has been estimated that over 70,000 individuals lost their lives (Kagan, 1053). Following that, these weapons not only increased in their destructive potential but proliferated in terms of ending up in the hands of regimes and some contend even groups at odds with the United States in terms of geopolitical vision. But at least at the height of the Cold War, the desire of the powers on either side of the ideological divide to see the world governed in their respective images either along the lines of modified free market capitalism or even repressive totalitarian Communism prevented these parties from destroying it. Such an attack would have resulted in devastating retaliation or a global ecological catastrophe where the fortunate might have actually been those losing their lives in the opening round of such a conflict.
It was hoped that the diminution in direct tensions between the United States and Russia following the demise of the Soviet Union that the likelihood of a mass casualty nuclear incident would be similarly decreased. However, such a hope did not necessarily transpire. If anything, the threat merely transformed and actually became less predictable. As a failed state, it was feared that the Soviet bureaucrats that became underworld oligarchs could sell these devices to assorted rogue states and terrorist groups. In turn, many of these potential customers were of a radical Islamist persuasion --- unlike Communists with no conception of a life beyond this one --- who were just as alright with blowing up the world or converting it since the true reward sought by those of this perspective was a blissful Heaven-like paradise.
Other secularists concerned about the end of the world as we know it are not so concerned that the world is going to end in a giant explosion but it will nevertheless be the result of man's irresponsible behavior in the form of environmental desolation. Foremost among these ranks global warming or climate change. Those buying into the reality of this threat believe that the conspicuous consumption of fossil fuels results in an excess amount of carbon dioxide being released into the atmosphere. This in turn, it is hypothesized, traps heat that is prevented from radiating off into the vacuum of space, creating what is referred to as the greenhouse effect. This rise in temperature could theoretically melt ice at the poles, resulting in the rise of sea levels flooding coastal areas as well as shifting weather patterns that could catastrophically impact global agriculture.
If the threat of nuclear annihilation and environmental devastation were not enough to keep the anxious awake at night, other analysts suggest it will most likely be global pandemics that will plunge the human species into an interminable death spiral. Civilization besieged by plague at an apocalyptic-level is not without historic precedent. During the Middle Ages, it has been estimated that up to a third of the population of Europe perished as a result of the Black Death believed to be bubonic plague (Abanes, 179).
Some experts believe the contemporary world with nations separated from one another by no more than a few days air travel is similarly vulnerable to the outbreak of killer disease. Such a possibility gained more widespread consideration in light of the AIDS outbreak of the 1980's. As terrible as that was, most felt protected from that pestilence to a degree since in most cases it was transmitted through promiscuous sexual activity or intravenous drug drug use. A number such as famed science fiction author Issac Asimov did contract the virus innocently as a result of a blood transfusion.
Even more frightening is the possibility of an illness such as ebola spreading unchecked around the globe. Unlike AIDS which can take years to fester in the systems of those infected by the virus, usually requires a deliberate behavioral action to contract and can now in many instances be kept in check through rigorous adherence to a strict pharmaceutical regimen, the victims of E.bola are often dead within a matter of days after exposure even while wearing what is thought to be a sealed protective biohazard suit. Kyle assures that E.bola is so overwhelmingly deadly that a natural outbreak under most circumstances would be self-limiting (181). The real danger, he assures, would no doubt be rogue states or terrorist organizations weaponing these microorganisms. With the proper technical background, such would not be too difficult and is no doubt why such bacteriological devices are even referred to as the poor man's nuclear bomb.
If nuclear, environmental, or biological holocaust are still not enough to frighten you, there are those terrified that life here as we know it will be wiped out by an object from beyond this world crashing into the Earth. Given its vastness, it would be understandable to assume that the chance of one object of minuscule size in comparison to the comprehensive totality of the universe crashing into another nearly as small would be negligible. However, such is believed to have occurred with such regularity that the potential for just such a catastrophe to be a legitimate cause of concern.
Many paleontologists believe just such a body crashing into the Earth 65 million years ago led to the eventual extinction of the dinosaurs. Creationists squeamish about referencing an event that old need not feel left out. For other incidents of interplanetary billiards have occurred more within a time frame acceptable to ardent defenders of a literalist interpretation of the Genesis account. In 1908, something exploded over the Tunguska region of Siberia that leveled 80 million trees in an area nearly twenty-five miles in diameter. And if that is not enough, a number of astronomers are able to earn respectable livings tracking the numerous asteroids, meteors, and comets that have come as close as 500,000 miles of Earth that would have impacted with the planet had the objects had been as little as six hours sooner.
Each of these scenarios described from a secular perspective are so overwhelming in terms of their destructive scope that the mind cannot help but attempt to categorize their likelihoods as remote or near impossible. The thing of it is that every last one of them can find a parallel in the prophetic apocalyptic portions of Scripture. For example, when Babylon is described as burning in Revelation 18, one can imagine this happening in the form of a nuclear attack on a metropolis of economic and cultural significance such as New York.
And even though conservatives are correct to articulate skeptical opposition in regards to environmentalist shenanigans intended to impede or decay Western standards of living in favor of the sort of squalor endemic to the Third World, one cannot help but notice descriptions of what sounds similar to climate change in regards to prophecies of mass marine die offs and waters being turned as to blood as detailed in Revelation 16:3-4. Elsewhere in the Apocalypse, fires are described as decimating much of the planet's plant life and throughout the text millions of human beings end up dead. Of the period of Tribulation, Matthew 24:22 says that for the sake of the Elect, if Christ did not intervene during this future time, things would get so bad that otherwise all flesh would be destroyed. It is this one essential promise that differentiates the hope provided in Christ from the despair of the secularist that realizes from the standpoint of man alone all is utterly lost.
By Frederick Meekins
Bibibliography
Abanes, Richard. End-Times Visions: The Doomsday Obsession. Nashville, Tennessee: Broadman and Holman Publishers, 1988.
Kirsch, Jonathan. A History Of The End Of The World: How The Most Controversial Book In The Bible Changed The Course Of Western Civilization. San Francisco, California: Harper Collins Publishers, 2006.
Kagan, Donald, Ozment, Steven and Turner, Frank. The Western Heritage Since 1789 (Fourth Edition). New York: Macmillan Publishing Company, 1991.
Kyle, Richard. The Last Days Are Here Again: A History Of The End Times. Grand Rapids, Michigan: Baker Books, 1988.
Ladd, George. The Blessed Hope: A Biblical Study of The Second Advent and The Rapture. Grand Rapids, Michigan: WM. B. Eerdmans Publishing, 1956.
Thompson, Damian. The End Of Time: Faith and Fear in the Shadow of the Millennium. Hanover, New Hampshire: University Press of New England, 1996.
Monday, February 20
Pastor Insinuates Bereans Possibly Out Of Line
In a sermon, a pastor reflected with disapproval on two Bible college classmates that dared take down notes for the purposes of critiquing a sermon emanating from the pulpit of a church that the pastor fondly speaks of almost like some sort of fundamentalist Vatican.
But if those students that he insinuates were Calvinists were out of line for exercising what they considered theological discernment, on what grounds is it acceptable for this pastor to critique those critiquers?
But even more importantly, if mere pewfillers are to refrain from scrutinizing the ruminations of the anointed from the pulpit, shouldn’t the Apostle Paul have chastised the Bereans rather than extol them for doing nearly the exact same thing?
by Frederick Meekins
Will A Little Sag & Flab Make You Undesirable To God?
Those over the age of 25 are being admonished to remain away from the Asbury religious spectacle.
Perhaps it is that those over that age are likely more able to poke doctrinal holes in the ritualized proceedings.
Or perhaps God no longer finds you all that desirable if you have a little sag or flab.
Given the propensity of this educational institution towards woketopian fads, probably won’t be long until the number of Caucasians admitted are limited as well in order to boost the diversity statistics.
Before this is over, this is likely not going to be an actual revival but rather a religionist veneer poured over the politically correct nonsense that has been smoldering in churchy circles for some time now.
by Frederick Meekins
Monday, February 13
Faulty Theological Interpretation Could Turn Deadly
Usually such a conclusion is deduced by reflecting upon sectarians that construe the passages regarding the End Times as being not only imminently literal but having to be implemented by believers themselves rather than by directly through the manifest actions of the Almighty Himself.
For example, the prophetic beliefs of the Branch Davidians played a role in the fiery raid that has become synonymous with Waco, Texas.
Earlier in American history, in what became known as the Great Disappointment, those that put their trust in the speculations of William Miller often rid themselves of their possessions in the hopes of the Second Advent that failed to materialize by the predicted date.
Yet those with a more secularized version of Christianity hoping to realize a number of Biblical promises this side of supernatural intervention should not conclude this era is no longer prone to such errors.
An article published 8/10/22 by the Religion News Service titled, “Faith leaders attend celebration of gun control law” discusses how a number of religionists were put on display by the Biden Administration to propagandize on behalf of the Safer Communities Act.
Listed among the duped lacking discernment was Shane Claiborne.
Given the length to which Claiborne has traditionally kept his hair for many years, his Biblical ignorance has often been on display for all to see.
I Corinthians 11:14 admonishes it is shameful for a man to have long hair.
However, Claiborne's lack of exegetical prowess now literally endangers the lives of individuals that may need to be protected by the literal use of force.
In the article, it is pointed out that Claiborne is “leader of an effort that melts down guns into garden tools in observance of the Biblical call to turn swords into plowshares.”
This is a reference to Isaiah 2:4 which reads, “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. “
The passage is prophesying or foretelling of the time of the Millennial Kingdom following the return of Christ.
The text is descriptive; it is not telling the reader to do anything in the form of a categorical imperative reminiscent of Kant.
The Book of Revelation also expands that there will one day be a divine army that will destroy those at the Battle of Armageddon where the blood will flow so deep it will reach the bridles of the horses.
Would Shane Claiborne care to preemptively assume the responsibility upon himself implementing this particular Messianic undertaking as well?
The swords are beaten into plowshares in that blessed era because there will no longer be anymore need for them when Christ returns and sets the crooked paths straight.
There is not a single soul apart from a deluded lunatic that will insist we are anywhere near such a utopia.
One can make an argument that there are firearms in the hands of those that ought not to have them.
Yet it does not logically follow that those that have not been deemed incapable of handling the solemn responsibility of properly handling these tools should be denied access to ballistics technology.
Scripture allows for the right of self defense.
Luke 22:36 says, “...he that hath no sword, let him sell his garment, and buy one. “
Thus, any effort designed to compel the morally conscientious to surrender the armaments to which they have been granted a divine right could result in a number of lives lost equaling and eventually surpassing in the long run the most shocking of cult tragedies or mass casualty incidents.
By Frederick Meekins
Wednesday, February 1
Tuesday, January 31
Monday, January 30
Wednesday, December 21
The Study Of The History Of The End Of The World, Part 8
Though history is linear in that it is moving towards an ultimate destination rather than circular in the sense of rigid absolute recurrence, it cannot be denied that the dynamics of human development and unfolding events do often follow a cyclical path over time. For example, eventually the sects of the nineteenth century that began with considerable apocalyptic and utopian fervor such as the Seventh Day Adventists and Jehovah's Witnesses tempered these impulses to an extent in favor of the stabilization brought about by leadership focusing more upon continuity of organization rather than the cessation of human affairs as presently known. The cultural change of the nineteenth century continued onward well into the twentieth. As such, it was to be expected that fringe movements outside the mainstream of conventional American religious life would continue to increase. But given the exaggerated pace of contemporary life, a number of these would prove to be far deadlier than their counterparts originating in what might be considered more tranquil bygone eras. In his analysis of the fringe groups embracing a form of apocalypticism arising from the tumult of the counterculture, Richard Kyle categorizes these as Western, occult, or racist.
The groups described as Western would be those that would be described as cults deriving inspiration from Christian theological terminology even if these sects no longer imbued the words with their original meanings. A number of these ended tragically in episodes of dramatic violence. Foremost among these ranked Jonestown in the jungles of Guyana and the Branch Davidians in Waco, Texas.
In the early days of his ministry, one would not have necessarily thought that the name Jim Jones would become synonymous with cultic violence and abuse. Jones began his ministry loosely affiliated with the Disciples of Christ with a concern regarding what he perceived as the racism of his day. Eventually, Jones' apocalyptic views focused more upon pending disaster rather than Christ's actual return. Initially, this prompted Jones to uproot his congregation from Indiana to settle in California where Jones thought it would be more likely to survive an inevitable nuclear catastrophe. However, it was this desire to protect his flock from the perils of the world through the fanatical withdrawal from society without relying on the power of Christ that would ultimately doom this experiment in integrated communal living.
As a result of increasing allegations of abuse within the People's Temple and out of a fear that even California would not prove to be a refuge from the pending tribulation, Jones relocated to the sect's compound in the Guyanese wilderness known as Jonestown where he descended into deeper levels of insanity and evil. The straw that broke the camel's back occurred when Senator Leo Ryan and an NBC news crew arrived to investigate claims of abuse alleged by families of group members as well as those residing at the compound. The desperate there reached out to the legislator after an initial meeting actually seemed to go well. These souls confided that they had not found a sanctuary from the hardships of the world but had actually become trapped in a Hell on earth.
Fearing retaliation on the part of authorities for assassinating the Senator along with others at the remote jungle airstrip, Jones attempted to convince his followers to commit what he categorized as an act of revolutionary suicide. It is often assumed that the residents of Jonestown embraced death in this manner willingly as it is what comes to mind when admonishing someone not to drink the Kool Aid, a reference to the toxic potion concocted to bring about this disturbing end. However, many only relented at gunpoint and others were actually shot. And though Jonestown no doubt stands as perhaps the most infamous example of the tragedy likely to result when people surrender good judgment and discernment for promises of a blissful tomorrow if all they do is surrender in total to a leader claiming direct revelation from or a unique understanding of God to which other believers are not privy, it would certainly not be the last.
Another example of such a group meeting a tragic demise as a result of an out of control belief in the Apocalypse was the Branch Davidians of Waco, Texas. The Branch Davidians were themselves derived from Seventh Adventism, which adherents of this splinter group believed had grown lax in doctrine over the years as the emphasis of the mother movement switched from eagerly awaiting the pending Advent to organizational expansion. Deadbeat Vernon Howell was able to smooth talk his way into the sect's leadership by pitching woo at the elderly matriarch. With his knack for quoting Scripture (even if pulling it out of context), Howell was able to rebrand himself as David Koresh, claiming that he was the Lamb referenced in the Book of Revelation who would open the seven seals described in that prophetic text. As a result of a series of tactical blunders on the part of both Koresh and the government, eighty-eight Branch Davidians died in this attempt at actualized eschatology when the compound caught fire after a siege lasting well over a month.
Another form of fringe eschatology to gain a foothold towards the close of the twentieth century was noticeably racialist in nature. One of the early forms of what might be categorized as genetic apocalypticism could be found in the Worldwide Church of God as established by Herbert W. Armstrong. Central to the teaching of Armstrongism was the doctrine of Anglo-Israelism, the belief that the Anglo peoples of the world such as Great Britain and the United States were the descendants of the lost tribes of Israel. As such, these nations were as every bit as eligible for the promises made to the Chosen People as were the Jews. Like the Jews that Armstrong hoped to mimic, his sect also held to Old Testament dietary laws, Sabbatarianism, and the rejection of the Trinity. In terms of his eschatology, Armstrong was influenced by dispensationalist notions of history spanning roughly for six thousand years with Christ returning at the Second Advent to establish the Millennial Kingdom which would follow the Tribulation during which the Antichrist would rule the world from his power base of a European confederacy consisting of ten nations.
But whereas Armstrong's form of ethnic millennialism might have admired the Jews a little too enthusiastically to the point of wanting to be part of a pan-Israelite family, the other forms of End Times speculation focused upon ethnicity actually went to the other extreme of explicit hostility towards the Jews and the exclusion of those not belonging to a preferred racial group. These movements were Christian Identity and the Black Muslims.
Christian Identity was similar to Anglo-Israelism in that both believed that the Caucasians of northern Europe were the true Chosen People of God. However, Christian Identity parted ways with the Worldwide Church of God in insisting that those now categorizing themselves as Jews in fact had no connection to Biblical Israel genetically. Instead, the vast majority now identified as part of that nation or ethnicity are actually descendants of a group known as the Khazars that converted to Judaism in the seventh century (Kyle, 160). Unlike traditionalist Christians who (despite instances of racial animosity or misgivings) admit that all humanity shares a common ancestry back to Adam and Eve and most directly from Noah following the Deluge, Christian Identity believed that non-Whites are not fully human in that such groups are the result of carnal relations between Satan and Eve in the case of the Jews or the result of a creation prior to the divine intervention resulting in Adam and Eve.
Interestingly, the tyrannical government known as the New World Order warned of by adherents of Christian Identity sounds quite similar to that of the Tribulation period under the Antichrist probably described in the greatest detail by dispensationalist scholars. However, beyond that, the two schools of eschatological interpretation have little else in common. For example, Christian Identity rejects the Pretribulational Rapture outright. Perhaps most disturbingly, in order to being about the Kingdom of God the faithful will be required to wage a race war, a prospect most often eagerly anticipated rather than dreaded by those mired in this spiritual delusion. The hope of the practitioner of Christian Identity is not that the Jew will be brought to Christ during the time of upheaval but will instead be eliminated so that the Earth and the surviving bloodlines might be spared genetic contamination or purified.
At the other end of the spectrum of racialist Armageddon could be found the Black Muslim movement. Despite being called the Nation of Islam, the sect was rather more of a cult than an expression of of orthodox or mainstream Islam. The Nation of Islam was founded in the 1920's by Wallace Farad, a mysterious figure many within the sect believed to be a theophany or God manifested in human form. His chief prophet and successor as leader was Elijah Muhammad.
In terms of eschatology and doctrine, the Nation of Islam advocated a militant anti-Caucasian Afrosupremacism. Whites are believed to be a genetically engineered inferior subspecies that will be obliterated when pious Blacks are taken up in a Rapture-like event to the Motherwheel --- a craft reminiscent of a UFO inspired in part by the Book of Ezekiel --- which will rain nuclear annihilation down upon those remaining upon the Earth at that time. Unlike orthodox Islam, the Nation of Islam held that there was no life after death and thus no literal Heaven or Hell. The religion's golden age would consist of the Black subjugation of the planet Earth.
The third variety of apocalyptic group to arise in the contemporary world could be categorized as New Age or occult. The groups, sects, and teachers falling into this particular category foretold of a pending golden age often proceeded by cataclysmic upheaval. However, unlike those drawing their prophetic inspiration from Christian sources, the primary focus of those in the occult or New Age was not so much the Second Coming of Christ but rather more about communal or personal transformation. Richard Kyle writes, “The coming New Age will be based not on some doomsday scenario but on a paradigm shift (154).” Through this paradigm shift, humanity will actualize the deity within. The result will be a new order characterized by equality, ecological restoration, international cooperation and galactic harmony.
Unlike strict Marxist Communism with its absolutist materialism, the New Age movement allowed for the existence of higher order intelligences or spirit beings it believed would guide humanity along the path to cosmic awareness. Most often now such entities are depicted as extraterrestrials like those their proponents believe responsible for UFO phenomena. The movement that developed surrounding the study of encounters began to take on characteristics noticeably beyond that of mere scientific curiosity and more like those of a religion or form of spirituality following George Adamski's claim in 1952 that he had met and talked with an extraterrestrial (Kyle, 157). Soon a sort of gospel affirmed by a number of others also claiming to be contactees developed professing for the need of our species to move beyond crass materialism and hostility into a more comprehensive awareness of reality if we wanted to avoid widespread destruction such as that embodied by nuclear weapons the recent development of which on Earth brought the planet to the attention of interstellar authorities.
At this point, Christian and New Age eschatology seem to parallel one another but diverge in distinct interpretative directions. In Dispensationalism, prior to the Tribulation, Christ catches His saints both the living and the dead into the air so that they might escape the judgments about to be poured out upon the Earth. In the spin placed on events by adherents of the New Age, Christians are still the the ones removed from the Earth at that time. However, that action on the part of extraterrestrials is not seen as a reward for dedication to Christ but rather as punishment. For it is the tendency of the true Christian to stick to morality as described in the pages of the Bible and that belief in Jesus Christ is the only way to gain access to Heaven. These notions are perceived as a profound impediment to the kinds of changes that need to take place in order for this utopian golden age to be actualized. Likewise, the cataclysms described in passages such as the Book of Revelation will not so much be viewed as God deliberately instigating the judgments. Instead, these disasters will be viewed as the Earth repairing itself after centuries of neglect at the hands of a culture based on Judeo-Christian principles rather than the balance claimed to be found in pantheism.
by Frederick Meekins
Bibibliography
Abanes, Richard. End-Times Visions: The Doomsday Obsession. Nashville, Tennessee: Broadman and Holman Publishers, 1988.
Kirsch, Jonathan. A History Of The End Of The World: How The Most Controversial Book In The Bible Changed The Course Of Western Civilization. San Francisco, California: Harper Collins Publishers, 2006.
Kagan, Donald, Ozment, Steven and Turner, Frank. The Western Heritage Since 1789 (Fourth Edition). New York: Macmillan Publishing Company, 1991.
Kyle, Richard. The Last Days Are Here Again: A History Of The End Times. Grand Rapids, Michigan: Baker Books, 1988. Hanover, New Hampshire: University Press of New England, 1996.
Ladd, George. The Blessed Hope: A Biblical Study of The Second Advent and The Rapture. Grand Rapids, Michigan: WM. B. Eerdmans Publishing, 1956.
Thompson, Damian. The End Of Time: Faith and Fear in the Shadow of the Millennium.
Tuesday, December 6
Does Disputatious Nature Of Fundamentalist Movement Leave Vacant Pulpits Empty?
In a sermon, an independent fundamentalist Baptist pastor lamented that he heard more than 75 churches needed pastors.
Even more troubling to the pastor was that, when a class was asked who among the assembled was ready to fill these vacancies, only two raised their hands.
But isn’t the nature of the independent fundamentalist Baptist movement in part at fault?
For often if a potential applicant disagreed with a congregation or more likely a pastoral search committee over a minor peculiarity or secondary doctrine, the individual often ends up being viewed as little better than an outright unbeliever.
As to the class where most did not respond in the affirmative, they probably figured if they had, they were likely to get a verbal reaming about the sins of presumption, pride, how no one is really good enough, and how the truly pious wait upon the moving of the Lord but to claim you hear from Him would then disqualify you as a crypto-Charismatic.
By Frederick Meekins
Thursday, November 17
Scanners Set To Discernment: The Progression Of Worldviews Leading To The Acceptance Of Extraterrestrials (Part 2)
Julius Caesar, in his account of his escapades in Gaul, noted how that region was divided into three parts. Something similar might be said of the major epochs of the prevailing cultural currents in the West. Before the revelation of the one true God radiated outward towards the uttermost parts of the Earth from the Holy Land, for the most part with the exception of the Jewish people the West would be what would broadly be considered pagan. The next phase following the pagan was the Christian. The Christian was in turn followed by the Modern and the Postmodern.
To the contemporary Christian ear, the term "pagan" carries with it connotations of gratuitous violence and depraved sexuality. In part, such a reputation is justified on the grounds of the infamous excesses such as those noted in the declining days of Greece and Rome. For example, during that era, it was not uncommon to make sport of the shedding of human blood as epitomized by the Roman gladiatorial games.
Paganism did, however, go beyond that. Though existing prior to Christianity as the predominate form of religious belief and expression among Gentiles, paganism was not conceptually formulated as such until the rise of and in antithesis to Christianity. According to Glenn Sunshine in Why You Think The Way You Do: The Story Of Western Worldviews From Rome To Home, the term "pagan" is derived from the Latin words "pagus" meaning "the countryside" and "pagni" meaning "rural people" (20). This particular dichotomy came about because, at the time, Christianity was a religion concentrated in urban centers whereas those living in the countryside were more likely to hold on to the traditional ways a bit longer as the process of Christianization fanned out across the face of the Mediterranean and eventually into Europe.
Often, those not accustomed to the shades and intricacies of Christianity are bewildered by its sheer number of denominations and various theological interpretations. Technically, the same can be said of beliefs classified under the banner of paganism. Before the rise of Christianity, each culture had its own distinct set of gods (though there was often an intriguing degree of similarity in these figures and the myths about them transcending particular societies). Even within these cultures, there was a myriad of gods with particular cults and schools of devotion drawn to the adoration of specific deities presiding over a particular aspect of nature or existence.
It was this connection between the forces of nature to which man was subject to the whims of and this realm of the spirit that led to the establishment of imperial or national systems of religion. The purpose of these rituals was not so much about preparing the individual for the next world or to make them a better person per say but rather about placating the entities believed to be behind the phenomena manifesting in the physical world. Glenn Sunshine writes, "Crops could be destroyed or not ripen...volcanoes, earthquakes, floods, and storms could end their lives or condemn...to a slow death by starvation...Is it any wonder, then, that they saw in nature a source of transcendence, which they needed to appease in order to survive (21).” An individual’s relationship with the divine as we now understand such a notion in light of Christian theological assumptions did not enter all that significantly into the religious equation of that day.
With official religious belief so intertwined with social well-being or misfortune in the clash of empires, kingdoms and tribes, it came to be seen that those powers prevailing in arenas such as the battlefield must (it was reasoned) possess the greater favor of the more powerful gods. Thus, when a weaker nation was conquered, it was only natural that they would come to accept these new gods into their respective pantheons. For example, it has been hypothesized that the Olympians were the deities brought with tribes moving into the Greek peninsula that displaced the Titans who had been believed in by the original inhabitants of the region. The Greek and Roman pantheons so meshed together in their intertwining that today students of the Classical world often refer to these characters from these legends and myths with interchangeable names. For example, Zeus (Greek) is identified with Jupiter (Roman), Ares (Greek) with Mars (Roman), and Hermes (Greek) with Mercury (Roman).
Recognition of the multiplicity of deities came to be thought of as an essential component of a good social order to such an extent that not only did Rome require conquered people to bow to or burn a pinch of incense to the emperor as a god on earth but often Rome in turn would extend a degree of recognition to the spirits honored by these subject nations as well. Glenn Sunshine writes, “Adding one or more deities to the religious system was not a problem; in fact more educated people thought of this as being broadminded ...virtuous...cosmopolitan... People saw this inclusiveness as a source of strength for the Roman Empire...the more deities that supported Rome, the better (23).”
The thing was, this kind of system did not do all that much to fulfill the spiritual and emotional needs of the individual as a person. In fact, often these deities were little better than mere mortals in terms of personal conduct. In certain ways, these divinities may have even been worse than the average workaday pagan who, according to Romans 2:14-15, at least had the law written upon his heart to an extent to prick the conscience in cases where internal witness had not been muted through repeated violation. For example, Zeus hardly served as an example of marital fidelity towards his wife Hera. For this deity had numerous affairs with mortals catching his fancy resulting in numerous elicit hybrid offspring, the most famous of which was probably Hercules.
As a result of such an existential crisis of the spirit, a complex cultural process came into play that would result in the next great worldview epoch. Not unlike what is transpiring in our own day, the prosperity that accrued to Rome as a result of an ethos built upon early virtues such as duty and prudence eventually came to undermine the character especially of those in social classes with considerable time for leisure unprepared for the temptations brought about as a result of abundance. Rome became an extremely oversexed society. Gluttony and debauchery were rampant. What would be considered carnal pornographic images adorned nearly every conceivable artifact of material culture from pottery to the walls of domiciles. Despite the libidinous activity going on all around, one would have thought the population would have expanded. However, quite the opposite was true.
The Romans became so engrossed in the pursuit of these lusts that they had little desire to put up with the consequences of such unbridled virility. Abortion became rampant and the population plummeted. Yet at what seemed one of the dimmest periods of the light of the West, things were about to brighten in ways they never had before.
The Christian philosophy of history holds that often God works through the vilest of situations that have resulted from man’s depravity in order to bring about the fulfillment of His higher purpose. As such, the world was primed for the expanse of God’s revelation beyond the Jewish people of Israel by the time of Rome's decline as a source of spiritual strength and cultural vitality. Whereas the Romans valued administrative acumen, the Greeks intellectual aptitude and the Jewish identity based itself upon belonging to the chosen nation of God, the Christian worldview at its finest balanced each of these in a way with the potential to transcend them all in a universal manner that still respected these broad categories of cultural organization and endeavor. At first, this new creed appealed to those on the periphery of how success was construed at the time.
Borrowing heavily from the Jewish tradition in which its founder and His earliest disciples were steeped, the Christian worldview emphasized the value of each individual created in the image of the one true God. And since man was a reflection of this image and bought with the righteousness of Christ who shed His blood, died, and rose from the dead so that the redeemed might enjoy an eternity with Him in Heaven, the pleasures of the flesh were not something to be wallowed in like an animal unable to control itself no matter how strong these temptations might be to all born with a sin nature. Instead, such delights were to be enjoyed as God intended within the confines of matrimony for the sake of the children brought about as a result of such physical couplings, the emotional well being of the partners involved, and to serve as an example of the profound union between Christ and His bride known as the Church composed of all professing belief in Him.
Unlike Judaism, one did not have to belong theoretically to a particular ethnic group or to adopt its culture wholesale to become part of the new covenant open to any who would believe on the Lord Jesus Christ and be saved. Granted, things would not be perfect under a civilization that took for part of its ultimate foundation the building blocks of the Christian worldview. In time, a number of the things done in its name, often though as a result of a misapplication of these principles, would be one of the justifications invoked by the critics and opponents of the faith for abandoning the creed altogether.
By Frederick Meekins