Acceptable Views of Eschatology
Boundaries of Orthodox Eschatology
Perhaps more than any other area of theology, eschatology has tolerated and encouraged a wide range of diversity of opinion. Theologians struggle to find practical application of eschatological passages as succeeding generations of believers seek fulfillment of prophecy in their lifetime in a vain attempt to secure a unique place for themselves in God’s kingdom. Most Christians view eschatology from the standpoint of the events described in the Bible (plagues, wars, and appearances) rather than the people or places described in the same biblical passages.
The second coming of Jesus dominates (both biblically and historically) the most important of the events. Thus, His return fits as the theological center of any focus on eschatology. Like the Gnostics who denied the physical incarnation of Christ, those who deny the physical return of Christ to earth place themselves outside of orthodox Christianity. Indeed, His return forms the basis for Christian “hope” that pervades eschatology.
Three other events relate directly to the return of Jesus: millennium, resurrection, and judgment. These three complete the boundaries of orthodox Christian belief. The millennium includes the establishment of the kingdom of God on earth with Jesus as King of Kings and Lord of Lords. Christians should acknowledge the universal extent of the kingdom (all heavens, all the earth, all nations, etc.) since the Bible always emphasizes the limitless nature of the kingdom. The resurrection of the dead (and the corollary of the rapture of the living) connects to the return of Jesus and His power over life and death demonstrated through His own resurrection following His death on the cross. Like the physical coming of Christ, Christians should agree with the physical resurrection (especially since a non-physical resurrection makes no logical sense).[1] Closely related to the resurrection stands judgment. The association between resurrection and judgment comes from the Gospel of John where Jesus speaks of two resurrections – one to life and one to judgment (rather than death). Just as resurrection to eternal life makes believers fit for an eternal kingdom, judgment excludes those who reject Jesus’ leadership in God’s kingdom.
The previous paragraphs summarize my study of eschatology for the past thirty years. Although I cannot find support historically or theologically, based solely on the weight of Scripture addressing these topics, I feel inclined to mention three more events as potentially core to orthodox Christian thinking: apostasy, revealing of the Antichrist, and the (great) tribulation. The Bible addresses all of these areas[2] in multiple passages in the most emphatic terms. However, I think most Christians would shy away from nominating these events to the core of Christian beliefs.
Acceptable Diversity of Opinion
As previously mentioned, eschatology has endured more than its share of opinion, which (in my opinion) has caused its neglect, if not outright rejection, by many pastors and theologians. For example, in HT200 we learned that Martin Luther’s eschatology was influenced more by his political enemies (either the Pope or the Muslims) than his reading of the Bible. One of my pastors refused to teach the topic because of the strongly held opinions of one of his congregants (not me).
Looking beyond reasonable speculation and inquiry, one could summarize acceptable diversity to include timing of events and the participation of different people groups in those events. For example, most evangelical Christians place the rapture at the beginning of the tribulation, followed by the return of Christ and the thousand year millennium (pre-tribbers). Others place the rapture in the middle of the tribulation (mid-tribbers) or at the end of the tribulation (post-tribbers). A new (since the 1980s) view places the tribulation 5-10 years or more before the tribulation (I call these pre-pre-tribbers). Certainly, all these views fall within the boundaries of orthodoxy (despite the sometimes rabid arguments between groups).
The other main focus of diversity that I have seen among Christians centers on the participation in events. Dispensationalists believe the Church and Israel participate in different events (or the same event, but at different times) as God takes each group through their appropriate destinies. The participation of different groups varies among Christians but doesn’t separate them from genuine Christian fellowship.
[1] If disembodied spirits exist in heaven, what’s the point of a “resurrection” yielding disembodied spirits on earth?
[2] Except for apostasy which received brief mention in Matthew 24:10 and a few other passages. Still, I consider apostasy a most important doctrine because Paul (in 2 Thessalonians 2:1-3) defines apostasy and the revealing of the Antichrist as requirements for the return of Jesus.