| 158. Chiliasm. | ||||
Corrodi: Kritische Geschichte des Chiliasmus. 1781. Second ed. Zuerich, 1794. 4 vols. Very unsatisfactory. | ||||
Muenscher.: Lehre vom tausendjaehrigen Reich in den 3 ersten Jahrh. (in Henke's Magazin. VI. 2, p. 233 sqq.) | ||||
D. T. Taylor: The Voice of the Church on the Coming and Kingdom of the Redeemer; a History of the Doctrine of the Reign of Christ on Earth. Revised by Hastings. Second ed. Peace Dale, R. I. 1855. Pre-millennial. | ||||
W. Volck: Der Chiliasmus. Eine historisch exeget. Studie. Dorpat, 1869 Millennarian. | ||||
A. Koch: Das tausendjaehrige Reich. Basel, 1872. Millennarian against Hengstenberg. | ||||
C. A. Briggs: Origin and History of Premillennarianism. In the Lutheran Quarterly Review. Gettysburg, Pa., for April, 1879. 38 pages. Anti-millennial, occasioned by the Prophetic Conference of Pre-millennarians, held in New York, Nov. 1878. Discusses the ante-Nicene doctrine. | ||||
Geo. N. H. Peters: The Theocratic Kingdom of our Lord Jesus, the Christ. N. York, announced for publ. in 3 vols. 1884. Pre-millennarian. | ||||
A complete critical history is wanting, but the controversial and devotional literature on the subject is very large, especially in the English language. We mention 1) on the millennial side (embracing widely different shades of opinion). (a) English and American divines: Jos. Mede (1627), Twisse, Abbadie, Beverly T. Burnet, Bishop Newton, Edward Irving, Birks, Bickersteth, Horatio and Andrew Bonar (two brothers), E. B. Elliott (Horae Apoc.), John Cumming, Dean Alford, Nathan Lord, John Lillie, James H. Brooks, E. R. Craven, Nath. West, J. A. Seiss, S. H. Kellogg, Peters, and the writings of the Second Adventists, the Irvingites, and the Plymouth Brethren. (b) German divines: Spener (Hoffnung besserer Zeiten), Peterson, Bengel (Erklaerte Offenbarung Johannis, 1740), Oetinger, Stilling, Lavater, Auberlen (on Dan. and Revel.), Martensen, Rothe, von Hofmann, Loehe, Delitzsch, Volck, Luthardt. 2) On the anti-millennial side (a) English and American: Bishop Hall, R. Baxter, David Brown (Christ's Second Advent), Fairbairn, Urwick, G. Bush, Mos. Stuart (on Revel.), Cowles (on Dan. ind Revel.), Briggs, etc. (b) German: Gerhard, Maresius, Hengstenberg, Keil, Kliefoth, Philippi, and many others. See the articles Millennarianism by Semisch, and Pre-Millennarianism by Kellog, in Schaff-Herzog, vols. II. and III., and the literature there given. | ||||
The most striking point in the eschatology of the ante-Nicene age is the prominent chiliasm, or millennarianism, that is the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers, such as Barnabas, Papias, Justin Martyr, Irenaeus, Tertullian, Methodius, and Lactantius; while Caius, Origen, Dionysius the Great, Eusebius (as afterwards Jerome and Augustin) opposed it. | ||||
The Jewish chiliasm rested on a carnal misapprehension of the Messianic kingdom, a literal interpretation of prophetic figures, and an overestimate of the importance of the Jewish people and the holy city as the centre of that kingdom. It was developed shortly before and after Christ in the apocalyptic literature, as the Book of Enoch, the Apocalypse of Baruch, 4th Esdras, the Testaments of the Twelve Patriarchs, and the Sibylline Books. It was adopted by the heretical sect of the Ebionites, and the Gnostic Cerinthus. | ||||
The Christian chiliasm is the Jewish chiliasm spiritualized and fixed upon the second, instead of the first, coming of Christ. It distinguishes, moreover, two resurrections, one before and another after the millennium, and makes the millennial reign of Christ only a prelude to his eternal reign in heaven, from which it is separated by a short interregnum of Satan. The millennium is expected to come not as the legitimate result of a historical process but as a sudden supernatural revelation. | ||||
The advocates of this theory appeal to the certain promises of the Lord,1 but particularly to the hieroglyphic passage of the Apocalypse, which teaches a millennial reign of Christ upon this earth after the first resurrection and before the creation of the new heavens and the new earth. | ||||
In connection with this the general expectation prevailed that the return of the Lord was near, though uncertain and unascertainable as to its day and hour, so that believers may be always ready for it. This hope, through the whole age of persecution, was a copious fountain of encouragement and comfort under the pains of that martyrdom which sowed in blood the seed of a bountiful harvest for the church. | ||||
Among the Apostolic Fathers Barnabas is the first and the only one who expressly teaches a pre-millennial reign of Christ on earth. He considers the Mosaic history of the creation a type of six ages of labor for the world, each lasting a thousand years, and of a millennium of rest; since with God one day is as a thousand years. The millennial Sabbath on earth will be followed by an eighth and eternal day in a new world, of which the Lord's Day (called by Barnabas the eighth day ) is the type. | ||||
Papias of Hierapolis, a pious but credulous contemporary of Polycarp, entertained quaint and extravagant notions of the happiness of the millennial reign, for which he appealed to apostolic tradition. He put into the mouth of Christ himself a highly figurative description of the more than tropical fertility of that period, which is preserved and approved by Irenaeus, but sounds very apocryphal. | ||||
Justin Martyr represents the transition from the Jewish Christian to the Gentile Christian chiliasm. He speaks repeatedly of the second parousia of Christ in the clouds of heaven, surrounded by the holy angels. It will be preceded by the near manifestation of the man of sin (a[nqrwpo th' ajnomiva ) who speaks blasphemies against the most high God, and will rule three and a half years. He is preceded by heresies and false prophets. Christ will then raise the patriarchs, prophets, and pious Jews, establish the millennium, restore Jerusalem, and reign there in the midst of his saints; after which the second and general resurrection and judgment of the world will take place. He regarded this expectation of the earthly perfection of Christ's kingdom as the key-stone of pure doctrine, but adds that many pure and devout Christians of his day did not share this opinion. After the millennium the world will be annihilated, or transformed. In his two Apologies, Justin teaches the usual view of the general resurrection and judgment, and makes no mention of the millennium, but does not exclude it. The other Greek Apologists are silent on the subject, and cannot be quoted either for or against chiliasm. | ||||
Irenaeus, on the strength of tradition from St. John and his disciples, taught that after the destruction of the Roman empire, and the brief raging of antichrist (lasting three and a half years or 1260 days), Christ will visibly appear, will bind Satan, will reign at the rebuilt city of Jerusalem with the little band of faithful confessors and the host of risen martyrs over the nations of the earth, and will celebrate the millennial sabbath of preparation for the eternal glory of heaven; then, after a temporary liberation of Satan, follows the final victory, the general resurrection, the judgment of the world, and the consummation in the new heavens and the new earth. | ||||
Tertullian was an enthusiastic Chiliast, and pointed not only to the Apocalypse, but also to the predictions of the Montanist prophets. But the Montanists substituted Pepuza in Phrygia for Jerusalem, as the centre of Christ's reign, and ran into fanatical excesses, which brought chiliasm into discredit, and resulted in its condemnation by several synods in Asia Minor. | ||||
After Tertullian, and independently of Montanism, chiliasm was taught by Commodian towards the close of the third century,1 Lactantius,1 and Victorinus of Petau,1 at the beginning of the fourth. Its last distinguished advocates in the East were Methodius (d., a martyr, 311), the opponent of Origen,1 and Apollinaris of Laodicea in Syria. | ||||
We now turn to the anti-Chiliasts. The opposition began during the Montanist movement in Asia Minor. Caius of Rome attacked both Chiliasm and Montanism, and traced the former to the hated heretic Cerinthus. The Roman church seems never to have sympathized with either, and prepared itself for a comfortable settlement and normal development in this world. In Alexandria, Origen opposed chiliasm as a Jewish dream, and spiritualized the symbolical language of the prophets. His distinguished pupil, Dionysius the Great (d. about 264), checked the chiliastic movement when it was revived by Nepos in Egypt, and wrote an elaborate work against it, which is lost. He denied the Apocalypse to the apostle John, and ascribed it to a presbyter of that name. Eusebius inclined to the same view. | ||||
But the crushing blow came from the great change in the social condition and prospects of the church in the Nicene age. After Christianity, contrary to all expectation, triumphed in the Roman empire, and was embraced by the Caesars themselves, the millennial reign, instead of being anxiously waited and prayed for, began to be dated either from the first appearance of Christ, or from the conversion of Constantine and the downfall of paganism, and to be regarded as realized in the glory of the dominant imperial state-church. Augustine, who himself had formerly entertained chiliastic hopes, framed the new theory which reflected the social change, and was generally accepted. The apocalyptic millennium he understood to be the present reign of Christ in the Catholic church, and the first resurrection, the translation of the martyrs and saints to heaven, where they participate in Christ's reign. It was consistent with this theory that towards the close of the first millennium of the Christian era there was a wide-spread expectation in Western Europe that the final judgment was at hand. | ||||
From the time of Constantine and Augustine chiliasm took its place among the heresies, and was rejected subsequently even by the Protestant reformers as a Jewish dream. But it was revived from time to time as an article of faith and hope by pious individuals and whole sects, often in connection with historic pessimism, with distrust in mission work, as carried on by human agencies, with literal interpretations of prophecy, and with peculiar notions about Antichrist, the conversion and restoration of the Jews, their return to the Holy Land, and also with abortive attempts to calculate the times and seasons of the Second Advent, which the Father has put in his own power (Acts 1:7), and did not choose to reveal to his own Son in the days of his flesh. In a free spiritual sense, however, millennarianism will always survive as the hope of a golden age of the church on earth, and of a great sabbath of history after its many centuries of labor and strife. The church militant ever longs after the church triumphant, and looks for new heavens and a new earth, wherein dwelleth righteousness (2 Pet. 3:13). There remaineth a sabbath rest for the people of God. (Heb. 4:9). | ||||
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