Posted on 08/17/2014 10:21:22 AM PDT by wmfights
While amillennialism has its influence in all areas of theology, it is natural that it should affect eschatology more than any other. As a form of denial of a future millennial kingdom on earth, it stands in sharp contrast to premillennial eschatology.
In previous discussion of amillennialism, it has been brought out that amillennialism is by no means a unified theology, including within its bounds such diverse systems as modern liberal theology, Roman Catholic theology, and conservative Reformed theology. It is therefore impossible to generalize on amillennial eschatology without dividing it into these major divisions. Aside from various small sects who include within their tenets the premillennial concept, premillennialism for the most part presents a united front on eschatology in all major areas. Amillennialism, however, disagrees within itself on major issues. Modern Liberal Eschatology
Modern liberal eschatology almost without exception follows the amillennial idea. Modern liberalism usually disregards postmillennialism, or the idea of a golden age of righteousness on earth, as well as premillennialism which advances such an age after the second advent. For them, all promises of ultimate righteousness are relegated to the life after death.
Homrighausen has called the idea of a millennium on earth “a lot of sentimental heavenism.”1 He goes on to denounce both millennial otherworldliness and the idea that this world is heaven as well: “Millennialists are right in their basic discoveries that this world is fragmentary and needs re-creation. They are right in their insistence that this is an ‘end’ world; things here come to an end and have a limit. They are right in their insistence upon the other world, and in their emphasis upon the pull of God’s power of resurrection. But their abnormal interest in the other world, their reading of eschatology in mathematical terms of time, their otherworldliness and consequent passivity as regards this world, is wrong. But Christians need to be saved, too, from that modern dynamic materialism which romantically sentimentalizes this world into the ultimate. This identifies the time world with the eternal world. This paganism is a hybrid attempt on the part of man to make the creature into the creator. In Christian circles it makes the Kingdom of God a blueprint for a world order. We admire this vehement realism, but we absolutely reject its presumptions that this world is a self-contained and a divine heaven. We live on earth! One world at a time.”2 In other words, there will be no millennium of righteousness on earth either before or after the second advent.
In modern liberalism, there remains a form of postmillennialism which believes that the kingdom of God in the world is advancing and will be ultimately triumphant. In one sense this can be regarded as amillennial in that it denies any real fulfillment to millennial promises. It is dyed in bright hues of optimism and visionary idealism. Its doctrinal background is postmillennialism rather than amillennialism even though amillennialism often has an optimistic note as well. In modern liberal eschatology, the idea of progress and improvement is treated with some skepticism even as it is in modern philosophy. The trend is that indicated by Homrighausen—”one world at a time.” spiritual terms, rather than in bodily terms. This is not to say that there will be no judgment, and no rewards or punishments awaiting us. Indeed, we are being judged all the while, and the rewards and punishments can be seen even now. Every day is Judgment Day.”6 In other words, Harner believes there will be no future judgment and no future resurrection of the body. The principle of spiritualizing Scripture is carried by the modern liberal to its ultimate extreme unencumbered with any idea of inspiration of Scripture and need for literal interpretation. Such is the legacy of spiritualization and unbelief as they combine in modern liberal amillennialism. Roman Catholic Eschatology
It is not within the scope of this discussion to treat the large area involved in Roman Catholic eschatology. The objections of Protestant theology to Roman eschatology have been the subject of voluminous writings ever since the Reformation. In general, however, it may be said that Roman eschatology tends to take Scripture more literally than modern liberal amillennialism. A vivid doctrine of judgment for sin after death, of resurrection of the body, and ultimate bliss for the saints are central aspects. Protestant objection has been principally to the doctrine of purgatory with all its kindred teachings and to the denial of the efficacy of the work of Christ on the cross, making unnecessary any purgatory or any human works whatever to qualify the believer in Christ for immediate possession of salvation, and security, and immediate entrance into heaven upon death. As in modern liberal amillennialism, however, Roman theology would be impossible if a literal method of interpretation of Scripture was followed. Roman theology concurs with amillennialism in denying any future kingdom of righteousness on earth after the second advent, and in its essential method follows the same type of spiritualization as modern liberalism. Amillenarians group together the judgment of the nations (Matt 25:31-46), the judgment of the church (2 Cor 5:9-11), the judgment of Israel (Ezek 20:33-38), the judgment of the martyrs (Rev 20:4-6), the judgment of the wicked dead (Rev 20:11-15), and the judgment of the angels (2 Pet 2:4; Rev 20:10). It is not the purpose of the present discussion to refute the amillennial position on the judgments nor to sustain the premillennial, but the wide divergence of the two viewpoints is evident.
Of major importance in arriving at the respective doctrines characterizing the amillennial and premillennial concept of the judgments is the determining factor of spiritualizing versus literal interpretation. The amillenarian can deal lightly with the various Scripture passages involved, and with no attempt to explain them literally. The difference in character between the church being judged in heaven and the living nations being judged on earth as in Matthew 25 is glossed over and made the same event, even though there is no mention whatever of either the church or of resurrection in Matthew 25. The judgment of martyrs before the millennium and the judgment of the wicked dead after the millennium as outlined in Revelation 20 is brought together by the expedient of denying the existence of the millennium after the second advent.
It is obvious that the amillennial viewpoint is a combination of spiritualizing and literal interpretation. While they believe in a literal second advent and a literal judgment of all men, they do not apply the form of literal interpretation to the details of the many passages involved. It is because the premillenarians insist on literal interpretation of the details as well as the event that they find the various judgments differing as to time, place, and subjects.
The extent of spiritualization being used by amillenarians in eschatology is highly significant, as has been noted in previous discussions. The spiritualizing principle has been excluded so far as robbing eschatology of any specific events such as the second advent or a literal resurrection of the dead. On the other hand the spiritualizing method has been used whenever the literal method would lead to the premillennial viewpoint. It is precisely on the points at issue between them that the spiritualizing method is used by the amillenarians. The premillennial interpretation is thus waved aside as inadequate, confused, or contradictory not by sound exegetical methods but by denial that the passages in question mean what they seem to mean if taken literally. It is for this reason that the controversy between the millennial views often has more sound and fury than facts, and in the minds of many scholars the matter is settled before it is fairly examined.
Even Louis Berkhof who is notably lucid and factual in his treatment of theological disputes writes concerning premillennialism: “In reading their description of God’s dealings with men one is lost in a bewildering maze of covenants and dispensations, without an Ariadne thread to give safe guidance. Their divisive tendency also reveals itself in their eschatological program. There will be two second comings, two or three (if not four) resurrections, and also three judgments. Moreover, there will also be two peoples of God, which according to some will be eternally separate, Israel dwelling on earth, and the Church in heaven.”7
We can hardly expect those who admittedly are bewildered and confused to be able to debate the issues, though Berkhof does much better than most amillenarians. The attitude of Berkhof, however, is significant. To him it is transparent that any doctrine other than the amillennial interpretation is simply impossible. But should amillennialism be taken for granted? Why should there not be three or four resurrections instead of one? What is wrong with there being two peoples on earth? Why on the face of it should we dispute the distinction between the rapture and the second coming? The answer is simply that it contradicts amillennialism, but it does not contradict the Bible literally interpreted. Certainly if one is to reject a doctrine because it is complicated, no theologian could for a moment accept the doctrine of the Trinity or debate the fine points of the relation of the two natures in Jesus Christ.
The doctrine of the eternal state, however, is for the most part one of agreement rather than disagreement. Those who distinguish the program of God for Israel and the church find them fulfilled in the eternal state in the respective spheres of the new earth and the new heavens. While this is rejected by the amillenarians who merge all the saints of all ages into one mass of redeemed humanity, it is not of the same importance theologically as other points of divergence. Reformed amillenarians and premillenarians unite on the important point of a literal eternity, in which both heaven and hell will be peopled.
The millennial controversy can only be dissolved by a careful analysis of the details of premillennialism. The amilliennial contention is, in brief, that premillenarians do not have a case, that their interpretations are confused, contradictory, and impossible. The answer to these charges has, of course, already been made in the abundant premillennial literature available today. It is the purpose of the discussion which will follow, however, to take up the mainsprings of the premillennial interpretation of Scripture and to establish the important and determining interpretations of Scripture which underlie premillennialism as a system of theology. Amillennialism has failed to present any unified system of theology or eschatology. Within its ranks, consistent with its main principles, are the widest divergences on every important doctrine. The purpose of the further discussion of premillennialism is to show that a consistent premillennialism can be erected with principles embedded in its system of interpretation. These at once are determining and corrective so that a premillenarian is always properly a conservative and Protestant theologian. The issues raised briefly in the survey of amillennial theology which is here concluded will be considered again seriatim as they come in conflict with tenets of premillennialism.
This article was taken from the Theological Journal Library CD and posted with permission of Galaxie Software.
1 Elmer G. Homrighausen, “One World at a Time,” Contemporary Religious Thought, Thomas S. Kepler, editor, p. 372.
2 Loc. cit.
6 Nevin C. Harner, I Believe, p. 83.
7 Louis Berkhof, Systematic Theology, p. 710.
I hope you enjoy this series from John Walvoord as much as I do. I try to post a new part every Sunday. I figure that gives us a week to read it (they are long) digest it and make comments.
I had some time to peruse the thread resulting from part 8.
The question of “what (or who) is Israel” is a fascinating one. (To me). I’m sorry I don’t see where that was specifically addressed in part 8.
Regardless I’d like an answer to it too. But here are my thoughts:
I think it’s pretty clear that Israel (as a nation, in the OT) was comprised of a chosen people. Favored by God. That is, they were set apart, or called out from the rest of humanity for a special task.
Now the word “church” means “called out or set apart” I believe. (I’d appreciate some correction there or anywhere needed). I’m pretty sure it means that though, as well as “the Body of Christ”. The two meanings aren’t dissimilar or conflicting. Those who are chosen by God, set apart by God, are then in the Body of Christ.
So I’m not sure why it’s so “bad” to believe that Israel, even as a nation is the Church. The church being those called out by God, chosen by Him.
This is seen in the OT with the Jews. It’s seen more clearly in the NT when the church is revealed to have a broader meaning than that which was understood by the Jews.
This doesn’t exclude the Jews. Indeed, to those who remain in the church by accepting the entire revelation of God to man, i.e., basically becoming Christians, they will indeed receive the promises made to Israel in the OT, as well as any other Christian.
So no promises are broken by believing the Church is Israel. All the promises due the bride of Christ will be fulfilled to Jew and Gentile alike, who are part of the Body of Christ, i.e., the called out ones, the chosen.
How is this wrong? (This question is for anyone not just you WM). I don’t see how it could be wrong. It does seem to me though in explaining how it’s wrong, one must explain what Israel is, if *not* the Church.
Thanks,
"All the promises due Israel in the OT will be fulfilled to Jew and Gentile alike, who are part of the Body of Christ, i.e., the called out ones, the chosen."
The bold portion is the correction. Thanks.
I understand it that every reference in either testament of a woman, mother, queen, birth, labor, arc, and anything else that can be imagined is a reference to Mary, the mother of Jesus...Therefore, you must be wrong...
Not accurate...Christians receive the spiritual promises...The Jews receive the physical promises; the land...They received the promise in part but will be completely fulfilled during the Millenniel reign of Jesus Christ, on earth, in Jerusalem...
While some Jews have joined the church (small c), the entirety of the Jews will turn to Jesus when he removes the blindness from them, after the church is gone...
Excellent references and I agree with your commentary of mercy.
In addition to boatbums references, roamer and afvet add depth as well.
So question answered again.
Take Romans chapters 9 through 11 and replace every instance of the words brethren, kinsmen, Israelites, Israel, Jacob, children of Israel, the Jews, people, seed, nation, seed of Abraham, remnant, olive tree, and branches with the word "church."
now do that same transformation in every book of the Bible, except for those portions which reflect poorly on "the church." Once you have done this exercise you will have the answer to your question.
Stick with the series. I think you will see your mistake as the OT promises are reviewed.
Israel: What do Catholics believe about the Jewish people?
The link explains the Catholic view, that "Israel" is comprised of both all Jews and "New Israel" (Jewish and Gentile believers starting with the twelve Jewish Apostles).
wrong, the Catholic Church has always taught the Church is spiritual Israel and if a Jew wishes to be saved they must do what a Gentile must do to be saved, they must profess the Catholic Faith and they must be baptized into Christ for the forgiveness of their sins and receiving the Holy Spirit. same as Peter preached in Acts 2. the Catholic Church also teaches in Christ, there is neither Jew nor Greek, all are one in Christ.
47, you made my night. this is why I post here. someone needs to defend what Christians have believed for 2,000 years from those who think every Christian prior to the 19th century was an idiot. keep reading, you will see dispensationalism makes no sense and that’s why no one believed it for 19 centuries.
I don’t know how many times, I never counted. but certainly the two witnesses of Revelation 11 are the Church. you don’t need to find the word in the Bible for the concept to be true, unless you buy the JW argument against the Trinity.
LOL, exactly the Kingdom is not of this world because it is a spiritual Kingdom. why make the same mistake the 1st century Jews did and look for a physical Kingdom??
Jer 32:38 And they shall be my people, and I will be their God
who are God’s people today?
Zec 12:4 “In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness”
boy, that will be something to see when all those horses are smited and the soldiers on them go mad. see how silly dispensationalism is?
this is a jump ball since I am told we defined “Israel” ( I agree with you 47, I don’t see it anywhere but that should tell you something )
Golda Meir died in the country of Israel, a Jewess who never believed in Jesus Christ from all accounts.
two questions that can be answered yes or no:
was Golda Meir part of Israel as defined in the Bible?
was Golda Meir saved, assuming she never believed in Jesus Christ?
let’s see who can answer two simple yes or no questions.
” The Jews ceased not from being a nation through their captivity in Babylon, nor through their destruction by the Romans; they continue a distinct nation and people to this day, though scattered throughout the nations of the world: though this rather refers to the spiritual Israel, the holy nation and peculiar people; Christ will have a seed to serve him as long as the sun and moon endure; his church shall continue to the end of the world; it is built on a rock; and the gates of hell cannot prevail against it”
well BB there is good news and bad news.
the good news is at least today you are cutting and pasting from people that are not hostile to Christianity and appear at least to believe in the Trinity and the divinity of Jesus Christ. bravo.
the bad news for you, is maybe next time you should read what you are posting. Gill’s commentary specifically says this Scripture applies to spiritual Israel, the Church, the holy nation and peculiar people. he also says the Church will be here until the end of the world. Gill accepts the historical orthodox Christian belief and utterly rejects the 19th century invention of dispensationlism.
“While some Jews have joined the church (small c), the entirety of the Jews will turn to Jesus when he removes the blindness from them, after the church is gone”
47, this quote is typical of dispensationalists. an assertion is made, but no Scripture is given to back it up.
The Scriptures are clear, Jesus will have one second coming and when he comes again, it will be Judgement Day, the end of the world. 2 Peter 3:3-10.
I will say the fact Israel has become a country does have one significance to it, namely it is a sign where are very close to the second coming and end of the world.
Jesus cursed national Israel in Mark 11:12-25 when he cursed the fig tree, a type of national Israel. He stated it would never bear fruit again and unbelieving national Israel has not born spiritual fruit since then.
in Matthew 24, where Jesus is explaining the conditions right before he returns a second time and the end of the world, he says in v32 to learn a lesson from the fig tree ( national Israel ), when it puts forth its leaves ( i.e. when they become a country again ) you know summer is coming. the Jesus said, when you see these things, he near, even at the gates.
but of course the biggest reason Jesus will return soon is the great falling away we are witnessing in the Church, something unseen for 2,000 years. and Satan has been loosed for a short time and has taken his seat in the temple of God. 2 Thessalonians 2:1-12.
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