Human Imperfection, Teboho Kibe [read a book .txt] 📗

that third-century “Church Father” Origen condemned those who believed in the earthly blessings of the millennium because they “interpret the Scriptures like the Jews.” Why else was Origen so opposed to millennialism? The Catholic Encyclopedia informs us: “In view of the Neo-Platonism on which his doctrines were founded . . . , he [Origen] could not side with the millenarians.” Sharing Plato’s belief in the inherent immortality of the soul, Origen was obliged to transfer the earthly blessings of the 1,000-year Messianic reign to the spiritual sphere.

AUGUSTINE DECIDES THAT “THERE WILL BE NO MILLENNIUM”

But the man who gave the coup de grace to the millennial hope for Catholics and even Protestants was doubtless “Saint” Augustine, described by The Encyclopædia Britannica as “the greatest thinker of Christian antiquity” and “the crucible in which the religion of the New Testament was most completely fused with the Platonic tradition of Greek philosophy.” Augustine came out energetically against the original hope of paradise restored on earth during the 1,000-year reign of Christ. To quote The Catholic Encyclopedia: “St. Augustine finally held to the conviction that there will be no millennium. . . . the great Doctor . . . gives us an allegorical explanation of Chap. 20 of the Apocalypse. The first resurrection, of which this chapter treats, he tells us, refers to the spiritual rebirth in baptism; the sabbath of one thousand years after the six thousand years of history, is the whole of eternal life . . . This explanation of the illustrious Doctor was adopted by succeeding Western theologians, and millenarianism in its earlier shape no longer received support.”

Not only have Catholics thus been robbed of the original, Scriptural millennial hope, but so have Protestants. The 1977 Britannica Macropædia reveals: “Augustine’s allegorical millennialism became the official doctrine of the church, and apocalypticism [expectation of the ultimate destruction of evil and triumph of good] went underground. . . . The Protestant Reformers of the Lutheran, Calvinist, and Anglican traditions were not apocalypticists but remained firmly attached to the views of Augustine.”

Catholic and Protestant theologians mistakenly apply to all the righteous the heavenly hope held out in the Bible to a limited number of Christians called to rule with Christ as kings, priests and judges. (Rev. 20:4-6; Luke 22:28-30) These theologians offer their “faithful” a vague hope of “eternal felicity” in heaven. God’s purpose to have his will “done in earth, as it is in heaven” is totally absent from their expectations. (Matt. 6:10, Authorized Version) Yet the Bible offers the wonderful hope of eternal life, not only in heaven for a chosen few but also on earth for countless others.

The Roman Catholic Church and, indeed, most of the large, well-established Protestant religions never mention the millennial hope to churchgoers. They speak disdainfully of that hope as “millennialism,” and of those who share it as “millenarians.” But Jehovah’s Witnesses are not ashamed of this belief, for irrefutable historical facts show that the millennial hope was shared by the early Christians.

EARLY CHRISTIANS WERE CALLED “MILLENARIANS”

Referring to Christians who believe in the 1,000-year reign of Christ, the Encyclopedia Americana states: “Those who hold such views are called millenarians or chiliasts, and their tenet chiliasm (Gr. chilioi, 1,000). It is admitted on all sides that these views were, if not general, at least very common in the ancient church.” The French Encyclopædia Universalis informs us: “In Western Christendom millennialism was very active in Judeo-Christianity during the first three centuries. . . . Millennialism was very deep-rooted during the first centuries of Christianity.”

There is evidence that the hopes connected with the 1,000-year reign of Christ were shared by Christians even before the apostle John received the Revelation at the end of the first century C.E. By reading the Jewish prophets, they had received foregleams of the wonderful millennial hope given by Christ in Revelation, chapters 20 and 21. Interestingly, the Encyclopædia Britannica (1966 edition) confirms this, stating: “Among early Christians the idea of millenarianism . . . was derived chiefly from Jewish eschatological expectations [expectations concerning the ultimate destiny of mankind and the world].” On this same point the 30-volume New Encyclopædia Britannica (1977) has this to say: “In the Book of Revelation the assimilation of Jewish apocalypticism [expectation of the ultimate destruction of evil and triumph of good] to Christianity was completed. . . . During the first hundred years of Christian history [33-133 C.E.], this form of millenarianism, or chiliasm (from the Greek word for 1,000), was commonly taught and accepted within the church.”—Italics ours.

Some may retort: ‘Perhaps, but the millennial hope for these early Christians did not concern the earth. It was a heavenly hope.’ Yet, what do the historical facts and the Bible show? Let us see.

PARADISE ON EARTH STILL HOPED FOR

There is an abundance of evidence that the early Christians never imagined that all the prophecies and promises in the Hebrew Scriptures concerning the restoration of paradise on earth had been canceled out by the coming of Messiah or Christ. The Dictionnaire de Théologie Catholique itself admits: “The origins of millennialism reach back beyond the Christian era. The belief in an earthly reign of the Messiah had its beginning in the hopes of Israel.”

In A History of Christianity, historian Kenneth Scott Latourette says of the early Christians who were hoping for the second coming of Christ: “Many held to the view that before the final end of history and the full accomplishment of God’s purpose in the perfect doing of His will, a hope which was common to all Christians, Christ would return, set up his kingdom on earth and reign for a thousand years. . . . The conception of an age or ages of a thousand years duration was not confined to Christians, but was also to be found in Judaism.”

Thus, there is cumulative evidence that the early Christians were “millenarians,” insofar as that name was applied to those who were hoping for the 1,000-year reign of Christ the Messiah. Jesus had revealed that he would rule from heaven, but he did not annul the original Messianic hope of the Jews, the restoration of paradise on earth during that millennium. Interestingly, the Catholic Supplément au Dictionnaire de la Bible admits that “in Jewish writings, as in early Christian literature, the word paradise is not usually synonymous with heaven.”—Italics ours.

CHRIST DID NOT ANNUL THE MILLENNIAL HOPE

In his famous Sermon on the Mount, Jesus stated: “Do not think I came to destroy the Law or the Prophets. I came, not to destroy, but to fulfill.” (Matt. 5:17) Or, as Today’s English Version renders the last sentence: “I have not come to do away with them, but to make their teachings come true.” Since Jesus came to make the teachings of the prophets come true, his coming was a guarantee that their prophecies concerning the restoration of paradise on earth would be fulfilled. Here are just a few: Psalms 37:11, 29; 72:1-8,16-19; 115:16; Isaiah 9:6, 7; 11:1-10; 45:18; Daniel 2:34, 35, 44, 45; 7:13, 14.

Also in the Sermon on the Mount, Jesus showed quite clearly that the earth is due to play a part in the outworking of the divine will or purpose. He taught his followers to pray: “Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (Matt. 6:9, 10) He linked the accomplishment of God’s will on earth with the coming of God’s kingdom, which is none other than the Messianic kingdom. Hence, the Lord’s Prayer, repeated literally millions of times by Catholics and Protestants throughout the centuries, is, in fact, among other things, a prayer for the fulfillment of the Messianic promises tied in with the millennial hope.

THE MILLENNIAL HOPE FULLY REVEALED

A quarter of a century after the destruction of Jerusalem by the Romans in 70 C.E. (which put an end to Jewish hopes of national deliverance by a political Messiah) Jesus, the true Messiah, fully revealed the true millennial hope. In his record of the Revelation that he received from God through Jesus Christ, the apostle John wrote:

“And I saw an angel coming down out of heaven with the key of the abyss and a great chain in his hand. And he seized the dragon, the original serpent, who is the Devil and Satan, and bound him for a thousand years. . . .

“And I saw thrones, and there were those who sat down on them, and power of judging was given them. . . . Happy and holy is anyone having part in the first resurrection; over these the second death has no authority, but they will be priests of God and of the Christ, and will rule as kings with him for the thousand years.

“And I saw a new heaven and a new earth; . . . With that I heard a loud voice from the throne say: ‘Look! The tent of God is with mankind, and he will reside with them . . . And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.’”—Rev. 20:1-6, 21:1-4.

A “SACRED SECRET” EXPLAINED

Can you not see the resemblance between this description of the millennial reign of Christ and the original Messianic hope of the Jews, “the hope of an ideal Messianic future . . . the golden age of paradisiacal bliss . . . a world of perfect peace and harmony among all creatures . . . ‘new heavens and a new earth,’” to requote The Jewish Encyclopedia?

However, undeniably, there were important details concerning the Messianic kingdom that the Jews did not understand and that even the 12 apostles and other early disciples of Christ had difficulty in comprehending. Shortly after giving his Sermon on the Mount, in which he taught his disciples to pray for God’s kingdom to come and for God’s will to take place on earth, as in heaven, Jesus said to his disciples: “To you the sacred secret of the kingdom of God has been given, but to those outside all things occur in illustrations.”—Mark 4:11.

Throughout his earthly ministry Jesus taught his disciples many things concerning the Messianic kingdom. In fact, even after his death and right up to the time he ascended to his heavenly Father he continued telling them “the things about the kingdom of God.” Yet, in spite of this, the very last question they put to him was: “Lord, are you restoring the kingdom to Israel at this time?”, thereby revealing that they were still expecting the Messiah to restore the fleshly kingdom of Israel. (Acts 1:3, 6) They were right in thinking that the Messianic kingdom concerned rulership, government, but they mistakenly thought that Messiah would reign on earth and that his government would be purely Jewish.

Only after the outpouring of the holy spirit at Pentecost did Christ’s disciples break free from the concept of a nationalistic Messianic kingdom and come to comprehend new and important features of “the sacred secret of the kingdom of God.” One aspect of that “sacred secret” was that the Messiah would be a heavenly king and that his government would be located in heaven. (John 18:36; Acts 2:32-36; 1 Tim. 3:16) Other features of that “sacred secret”—truths new and revolutionary for faithful Jewish minds molded by the Scriptures and not by Greek philosophy—were that a limited number of humans would be chosen as “holy ones” to become associates with the Messiah in his kingdom, that these would reign with him in heaven, and that they would be chosen not only from among the Jews but also from among the Gentiles or non-Jews.—Dan. 7:13, 14, 27; Luke 12:32; 22:28-30; John 14:1-3; Eph. 3:3-6; Col. 1:26, 27.

A REVOLUTIONARY NEW HOPE

All of this was something quite new. As we have already seen in the article “Origin of the Millennial Hope,” the Jews’ original Messianic hope was an earthly hope, and it was only under the influence of false religious traditions and philosophy that, very late in their history, some of them