In his famous poem, T.S. Eliot posits that the world ends not with a bang but with a whimper. Eschatology, too, has theories on how the world will end.
Eschatology is that discipline within theology that is concerned with the end of the world. The purpose of this paper is to examine the four most prominent theories promulgated by eschatology about the process leading up to the Second Coming of Christ and the end of the world.
Before beginning, a couple of introductory points. The first is about the phrase end of the world. Catholicism envisions the current “heaven and earth” being destroyed and “a new heaven and a new earth” being created (see Revelation 21).
The second point regards the word millennium. All four theories of the end time are based on the word, which means one thousand years. In turn, the significance of the thousand years is based on the Book of Revelation. Specifically, all four theories are concerned with interpreting the meaning of the twentieth chapter of the Book of Revelation.
“Then I [John of Patmos] saw an angel come down from heaven, holding in his hand the key to the abyss and a heavy chain. He seized the dragon, the ancient serpent, which is the Devil or Satan, and tied it up for a thousand years and threw it into the abyss, which he locked over it and sealed so that it could no longer lead the nations astray until the thousand years were completed. After this, it is to be released for a short time. Then I saw thrones; those who sat on them were entrusted with judgment. I also saw the souls of those who had been beheaded for their witness to Jesus and for the word of God and who had not worshiped the beast or its image nor had accepted its mark on their foreheads or hands. They came to life, and they reigned with Christ for a thousand years.”
All four theories, therefore, are predicated on the nature of the one-thousand-year period and when it will end.
Amillennialism
Amillennialism denies the belief in a literal one-thousand-year period and offers a fundamentally different version of Christ’s reign on earth.
Amillennialists point out that the language used in the Book of Revelation can be understood figuratively. The thousand-year number – Amillennialists argue – should not be accepted as literal. Instead, the period of time began when Christ ascended following the Resurrection. Said differently, amillennialism sees the first coming of Christ as the inauguration of the kingdom, and His return as the consummation of the kingdom. Moreover, amillennialists argue that expecting the Second Coming at any time is reasonable.
Postmillennialism
Like amillennialism, postmillennialism generally denies a literal one-thousand-year period. Instead, postmillennialists interpret Revelation allegorically. The thousand years is interpreted as a long period of Christian flourishing that precedes the Second Coming.
Significantly, postmillennialism emphasizes the role of Christians in bringing about the Kingdom of God. It is the view of postmillennialism that Christ will return only after (thus the prefix post) Christians have established His Kingdom on earth. That is to say, the Second Coming will occur only after the entire world has become “Christianized.”
Premillennialism
Premillennialism is composed of two subsets: historic premillennialism and dispensationalism.
The difference lies in whether one believes that the prophecies of the Old Testament anticipated the Christian Church. Historic premillennialism believes that such prophecies are present, while dispensationalism denies the existence of such prophecies.
Additionally, premillennialists tend to disagree among themselves as to whether the thousand-year period should be understood literally or allegorically.
As the name implies, Historic Premillennialism argues that the reign of Christ will occur within the timeline of human history.
Dispensationalism
The last theory is called dispensationalism. Dispensationalism posits that the thousand years will commence after Christ’s return. According to this theory, the Second Coming will be preceded by a seven-year period known as the tribulation.
In addition, dispensationalism argues for a concept known as the rapture. The rapture refers to an anticipated event in which believers – dead and alive – ascend into heaven. This event is believed to occur just before or even during the tribulation.
A Catholic Perspective
For its part, the Catholic Church does not have a set teaching on the millennium. In general, Catholicism does not strictly interpret the relevant portion of the Book of Revelation, however.
In adhering to the Apostles Creed, Catholicism does not associate the Second Coming with millenarianism. Specifically, the Catholic Church condemns a millenarianism where Jesus will establish a throne in this world and reign here for a thousand years. Such views are considered a form of utopianism.
Rather, the Church’s teachings regarding the end time are capsulated in Matthew’s Gospel. “When the Son of Man [Christ] comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats.” (Matthew 25:31-32).
Conclusion
Eschatology is a fascinating discipline within theology. The subject matter which encompasses how the world will end is endlessly intriguing. However, because eschatology involves divine Revelation and prophecy, we involve ourselves in issues that are properly considered suprarational. While I firmly believe that matters of faith should not be divorced from matters of reason, we must admit that divine Revelation and prophecy can never be fully understood by humans in this life.
That said, theology has made great efforts to develop theories concerning the end of the world. In this essay, I have endeavored to summarize the four most prevalent of those theories.
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