Historicism (Christian eschatology)
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In Christian eschatology, Historicism is a school of interpretation which treats the eschatological prophecies of Daniel and Revelation as finding literal earthly fulfillment through the history of the church age and especially in relation to the struggle between the true church and apostasy. Historicism became a significant feature in the Protestant-Catholic conflicts of the Reformation. A common feature of Historicist interpretations, which makes them very controversial, is the identification of the Antichrist (1 and 2 John), the Beast (Revelation 13), the Man of Sin or Man of Lawlessness (2 Thessalonians 2) and the Whore of Babylon (Revelation 17) with the Roman Catholic Church, the Papal system and each successive Pope himself (a common position held by Protestants in the Reformation, which is not prevalent today). However, it must be noted that such an identification is not unique to Historicism, has not been held by all Historicists, and has been and is currently, held by some Futurists. Similarly the day-year principle is a characteristic feature of Historicism, though not a defining feature as it is not unique to historicism. The principle of a 'mystical' or symbolic interpretation of prophetic time durations has been held even by Preterists such as the Jesuit Luis De Alcazar of Seville.[1]
Emerging within the early church, Historicism was the dominant eschatological interpretation for much of Christian history until being gradually supplanted in the 19th century by Preterism and Futurism. A Historicist approach was taken by Martin Luther,[2] though claims that John Calvin held to the Historicist interpretation [3] are not universally recognized.[4].
One famous proponent of Historicism, for whom eschatology informed on politics, is Ian Paisley, leader of the Democratic Unionist Party in Northern Ireland and Moderator of the Free Presbyterian Church of Ulster. Paisley's party is the largest in the region, and many believe[citation needed] that his political philosophy based on his eschatological view was one of the major exacerbations of the political violence that prevailed for so long.
Historicism stands in contrast to Preterism, Futurism and Idealism. Historicism prevailed among Protestants from the Reformation until the rise of dispensationalism.[5][6][7]
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[edit] History
Prophetic commentaries in the early church were often partial or incomplete, usually interpreting individual passages rather than entire books. The earliest complete commentary on the book of Revelation was carried out by Victorinus in 300 AD. Nevertheless, an overview of the various prophetic expositions from the 1st to the 5th centuries demonstrates that prophecies were uniformly interpreted on a Historicist basis. [8] Though looking to the future fulfillment of certain prophetic passages, the overwhelming number of Early Church Fathers understood the events of Biblical prophecy (especially as contained in the books of Daniel and Revelation), as encompassing the duration from the ascension of Christ to his second advent.[9]
Throughout the medieval era the Historicist interpretation became increasingly developed by the expositions of expositors such as Andreas, Primasius (both 6th century), Bede (730 AD), Anspert, Arethas, Haymo, and Berengaud (all of the ninth century).[10] In the 10th century the Catholic bishop Arnulf of Orleans was the first to apply the 'man of sin' prophecy in 2 Thessalonians 2:3-9 to the papacy.[11][12] The same interpretation was given by the Catholic abbot Joachim of Floris in 1190[13] and the archbishop Eberhard II in 1240.
[edit] Historicism in Seventh-day Adventist teaching
- See also: Seventh-day Adventist eschatology and Day-year principle
The Seventh-day Adventist Church advocates a historicist approach to the books of Daniel and Revelation.[14] However, it should be noted that some progressive Adventists and certain members of the Adventist Society for Religious Studies disagree with some of the traditional interpretations.
[edit] Prophecies of Daniel
Seventh-day Adventists teach that the four successive kingdoms described in Daniel chapters 2 and 7 correspond to Babylon, Medo-Persia, Greece and Rome. Traditionally it has been taught that the "little horn" found in Daniel 7:8 and 8:9 refers to the Papacy; the reference to changing "times and law" (Daniel 7:25) refers to the change of the Christian sabbath from Saturday to Sunday, and the attack on the sanctuary (Daniel 8:11) to the mediatorial ministry of Roman Catholic priests.[15] The "time, times and half a time" (Daniel 7:25) represents a period of 1260 years spanning 538 CE and 1798 CE, when the Roman Catholic Church dominated the Christian world.[16] The feet of the statue in Daniel 2, made of mixed iron and clay, represent modern Europe.[17] The "cleansing" of the sanctuary in Daniel 8:14 (KJV) and judgment scene in Daniel 7:9-10 refer to an investigative judgment beginning in 1844.
Adventists teach that the prophecy of seventy weeks in Daniel 9 stretches from 457 BCE to 34 CE, and that the final "week" of the prophecy refers to the events of Jesus Christ's ministry.[18]
The interpretation of Daniel 11-12, and the time periods contained therein, has been problematic for Adventists, and although there have been various attempts to pinpoint the precise events, consensus is lacking.[19][20] Traditionally, the "time of trouble" mentioned in Daniel 12:1 is taken to be a reference to the final crisis just prior to the second coming.
[edit] Prophecies of Revelation
Traditionally, Adventists have believed that the seven churches of Revelation 2-3 represent seven eras spanning Pentecost and the second coming. The "Laodicean" (or "lukewarm") period (Rev 3:14-22) represents the present era, which began in 1844.[21]
The seven seals and seven trumpets of Revelation 6-9 are generally taken to represent events which took place during the Christian era up to 1844. For example, the first four trumpets have traditionally been identified with the pagan invasions of Western Christendom in the 5th century CE (by the Visigoths, Vandals and Huns), while the fifth and sixth trumpets have been been identified with the assault on Eastern Christendom by the Muslim armies and Ottoman Turks during the Middle Ages.[22] Revelation 6:12-13 was fulfilled in the 1755 Lisbon earthquake, the dark day of May 19, 1780, and the Leonids meteor shower of November 13, 1833.[23] The vision of the angel and little book (Revelation 10) represents the Millerite movement; the "bitterness" of the book (Rev 10:10) represents the Great Disappointment. The vision of two witnesses (Revelation 11) corresponds to the events of the French revolution.[24] (However some Adventists today are cautious about these identifications, and many either omit or reject them.[citation needed])
Revelation 12-13 contains a prophecy about the forces of evil in the middle ages and end times. The dragon represents both Satan and pagan Rome. The Remnant church is mentioned in Revelation 12:17. The first beast of Revelation 13 (from the sea) symbolizes the Papacy, and the second beast (from the earth) symbolizes the United States of America. The "image to the beast" represents Protestant churches which will form an alliance with the Papacy, and the "mark of the beast" refers to a future universal Sunday law.[25]
According to the traditional interpretation and conservative scholars, Revelation 14 contains the three angels' messages, which represent the mission of the Remnant (that is, the Seventh-day Adventist church). The seven last plagues (Revelation 15-16) occur during the "time of trouble" following the close of human probation. Revelation 17-18 recapitulate with a description of Roman Catholicism (Babylon, the great whore) and its final downfall.[26]
Finally, Revelation 19-22 describe the second coming of Jesus, the millennium, the final (or "executive") judgment, and the new creation.
[edit] See also
- Summary of Christian eschatological differences
- Futurism (Christian eschatology)
- Idealism (Christian eschatology)
- Preterism
- Book of Revelation
- Book of Daniel
[edit] References
- ^ '...Alcasar does positively determine about these three years and an half, that they must necessarily be understood in a Mystical Sense, to answer the nature of a Mystical Prophecy, as this is. According as we see the half hour in the 8th. Chapter, and the five Months in the 9th. Chapter, to be taken; which he says, are an Instance in the Prophecy, to direct us to the Mystical Use of Time in all other places of it. And to take the Days and Months in their literal sense, he says, Is not at all suitable to an Enigmatical Style.' Drue Cressener, preface to 'The Judgments Of God Upon The Roman Catholic Church, &c.', 1689
- ^ Leroy Edwin Froom, The Prophetic Faith Of Our Fathers, volume II (1948) pages 267-279
- ^ Francis Nigel Lee, 'The Non-Preterist Historicism of John Calvin and the Westminster Standards' (2000)
- ^ Leroy Edwin Froom, The Prophetic Faith Of Our Fathers, volume II (1948) page 436
- ^ Gerhard Hasel, 'Crossroads in Prophetic Interpretation: Historicism versus Futurism', paper presented to the 1990 World Ministers Council, July 3, 1990, Indianapolis, Indiana
- ^ Francis Nigel Lee, 'John's Revelation Unveiled', 2000
- ^ David Pio Gullon, 'Two Hundred Years From Lacunza: The Impact Of His Eschatalogical Thought On Prophetic Studies And Modern Futurism', The First International Jerusalem Bible Conference, June 1998
- ^ Leroy Edwin Froom, The Prophetic Faith Of Our Fathers, volume I (1950) page 456
- ^ David Pio Gullon, 'Two Hundred Years From Lacunza: The Impact Of His Eschatalogical Thought On Prophetic Studies And Modern Futurism', The First International Jerusalem Bible Conference, June 1998
- ^ EB Elliott, 'Horae Apocalypticae', volume IV, Appendix I, fifth edition, 1862
- ^ Leroy Edwin Froom, The Prophetic Faith Of Our Fathers, volume I (1950) pages 541-542
- ^ EB Elliott, 'Horae Apocalypticae', volume IV, Appendix I, fifth edition, 1862
- ^ EB Elliott, 'Horae Apocalypticae', volume IV, Appendix I, fifth edition, 1862
- ^ Frank B. Holbrook (1983). What Prophecy Means to This Church. Biblical Research Institute.
- ^ Ministerial Association, General Conference of Seventh-day Adventists (2005). Seventh-day Adventists believe (2nd ed). Pacific Press, 356-357, 293-295.
- ^ Seventh-day Adventists believe (2nd ed), pp. 184-185
- ^ Seventh-day Adventists believe (2nd ed), p 376
- ^ Seventh-day Adventists believe (2nd ed), pp. 358-359
- ^ Alberto R. Timm. The 1,290 and 1,335 Days of Daniel 12. Biblical Research Institute.
- ^ Gerhard Pfandl. THE TIME PROPHECIES IN DAN 12. Biblical Research Institute.
- ^ SDA Bible commentary
- ^ SDA Bible commentary
- ^ Ministerial Association, General Conference of Seventh-day Adventists (2005). Seventh-day Adventists Believe (2nd ed). Pacific Press, 378-380.
- ^ SDA Bible commentary
- ^ Seventh-day Adventists Believe (2nd ed), pp. 190-197, 382
- ^ Seventh-day Adventists believe (2nd ed).
[edit] External links
[edit] Protestant
- The Historicism Research Foundation – run by Parnell McCarter, and which is advised by Dr. Francis Nigel Lee of Queensland Presbyterian Theological College.
- The Non-Preterist Historicalism of John Calvin and the Westminster Standards by Francis Nigel Lee
- The Protestant Interpretation of Biblical Prophecy. The Historical Alternative
- The historicist interpretation of prophecy
- Apocalypse: The Historicist Interpretation
[edit] Seventh-day Adventist
- Jon Paulien's articles The End of Historicism? Reflections on the Adventist Approach to Biblical Apocalyptic - part 1, part 2 (PDF) in the Journal of the Adventist Theological Society (supportive).
- Historicism – based on a journal published from 1985 to 1991, circulated among Seventh-day Adventists, written by Frank W. Hardy (supportive).
- Kai Arasola, The End of Historicism: Millerite Hermeneutic of Time Prophecies in the Old Testament, a history of the decline of the historicist method of interpretation (historical account).
