Apocalypse. Millennium. Chiliasm and Chillegorism. Valeriy Sterkh

Apocalypse. Millennium

      Chiliasm and Chillegorism

      Valeriy Sterkh

      Translator Evgeniy Terekhin

      Translator Valeriy Sterkh

      © Valeriy Sterkh, 2020

      © Evgeniy Terekhin, translation, 2020

      © Valeriy Sterkh, translation, 2020

      ISBN 978-5-4498-7183-1

      Created with Ridero smart publishing system

      Introduction

      The verses in John’s Revelation (the Apocalypse) about the millennial reign of Christ together with the righteous are still subject to fierce debate. There are two major lines of interpretation of these verses: literal and figurative. Both (Chiliasm and Chillegorism) are very diverse and have several important distinctions. This paper is only concerned with the major differences. First of all, we will explore the exegetical views that emerged between the 1st and 5th centuries and form the basis for further interpretations.

      The book also provides the analysis of Chiliasm and Chillegorism based on some written sources translated for the first time as part of this research.

      Section 1. Terminology

      Millennium (Lat. Mille – one thousand) – a period of one thousand years.

      Chiliasm (Greek χιλιας – one thousand) or Millenarism [or Millennialism] (Lat. mille – one thousand) – a doctrine based on the literal interpretation of the prophecy of Rev 20:1—4 about the millennial reign of Christ together with the righteous.

      Chillegorism (Greek. χιλιας – one thousand; αλληγορία – allegory) – a doctrine based on the figurative interpretation of the prophecy of Rev 20:1—4 about the millennial reign of Christ together with the righteous.

      Chiliasm is further subdivided into Judeochiliasm and Premillenarism.

      Judeochiliasm is a chiliastic doctrine of the Messianic Kingdom which represents the Kingdom in an almost entirely carnal sense, with all sorts of sensual pleasures promised to the followers of the Messiah. As a rule, Judeochiliasm includes the idea of a full restoration of the ceremonial part of the Mosaic law in the Old Testament, that is, of Judaism.

      Premillenarism [or Premillennialism] (Lat. mille – one thousand; «pre» means «before») – chiliastic teaching placing the Second Coming of Christ before the millennial reign of Christ together with the righteous.

      The two types of Chillegorism are Postmillenarism and Amillenarism.

      Postmillenarism [or Postmillennialism] (Lat. mille – one thousand; «post» means «after») – a type of Chillegorism which teaches that the Second Coming of Christ will occur after the millennial reign of the righteous; the reign here is understood as something already happening or something that will happen in the future. In Postmillenarism, the Millennium is seen as not exactly a 1000 years but as an extended period of some limited duration.

      Amillenarism [or Amillennialism] (Lat. mille – one thousand; «a» is a negation prefix) – a type of Chillegorism which teaches that there will be no millennial reign of the righteous on earth. Amillennarists interpret the thousand years symbolically to refer either to a temporary bliss of souls in heaven before the general resurrection, or to the infinite bliss of the righteous after the general resurrection.

      PS1. In modern theology, there is a tradition of using the term «Chiliasm» or «Millenarism» mainly in relation to the teachings that imply a literal interpretation of Rev 20:1—4. We will retain the same terminology here to avoid confusion. Also, a new term «Chillegorism» (i.e. «allegorical Chiliasm») is introduced as a general concept of Postmillenarism and Amillenarism.

      PS2. Some authors writing on the topic use these terms incorrectly, often confusing them with each other (especially «Postmillenarism» and «Amillenarism»). However, if the reader knows the proper meaning of these terms, such errors are fairly easy to spot. So, in the citations below, we retain the terminology «as is».

      Some will say that «the fundamental difference between Postmillennialism [Postmillenarism] and Amillennialism [Amillenarism] is not entirely clear» (Nikolay Kim, a priest, The Millennial Kingdom. Exegesis and the History of Interpreting the 20th Chapter of the Apocalypse. St. Petersburg, 2003, p. 28), or that «the term «Amillennialism’ [«Amillenarism’] is not a happy one» (Anthony A. Hoekema Amillennialism//The Meaning of the Millennium, 1977; see also Jay E. Adams, The Time Is at Hand, Philadelphia: Presbyterian and Reformed Publishing Co., 1970. pp.7—11). The real reason for such confusion lies in the incorrect definition and use of the above terms.

      PS3. There are other types of chiliastic and chilleagorical doctrines (Adventism, Jehovah’s Witnesses [their activities are banned or restricted in some countries], Dispensationalism, Communism, etc.). Most of them are speculative, heretical or non-Christian in their nature. A detailed analysis of these teachings is not in the scope of this book.

      Section 2. Background

      Premillenarism as a doctrine was developed after the wide dissemination of the book of Revelation (The Apocalypse) which talks about the future millennial reign of the righteous. This doctrine can also be found in other canonical books of the Bible, though in a less clear way (See Section 6a).

      In early Christian sources, Premillenarism appears as ideas about a separate resurrection of the saints (Didache, St. Clement of Rome, St. Ignatius the God-Bearer, St. Polycarp of Smyrna), a thousand-year Sabbath or a time of peace for the righteous (St. Barnabas, St. Justin the Philosopher and Martyr), the transformation of nature that happens in this time (St. Barnabas, St. Papias of Hierapolis). A highly detailed exposition of the patristic version of Premillenarism is found in «Against Heresies» by St. Irenaeus of Lyons.

      Premillenarism was also supported by the Apostle Hermas, Clement of Alexandria, bishop Nepos of Egypt, Tertullian, St. Hippolytus of Rome, Commodian of Gaza, St. Victorinus of Petava, St. Athanasius the Great, St. Methodius of Patara and Olympus, Lucius Lactantius, St. Sulpicius Severus (presumably), St. Aurelius Augustine of Hippo (in his early works, later he leaned towards Chillegorism).

      Premillenarism was opposed by the heresy of Hymenaeus and Alexander Philetus (who interpreted the resurrection allegorically [2 Tim 2: 16—18; 1 Tim 1:18—20]) as well as by the heresy of the Ebionites (Judeochiliasm), the heresy of Marcion (who taught about the resurrection of souls), the heresy of the Alogi (who rejected the books of the Apostle John), the heresy of Origen (taught about pre-existence and evolution of souls), the heresy of Marcellus of Ancyra (one of the founders of Premillenarism), the heresy of Apollinaris of Laodicea (opposed by St. Basil the Great, St. Gregory the Theologian, St. Epiphanius of Cyprus who accused him of Judeochilasm).

      The above-mentioned heresy of the Alogi even influenced the books which were included in the canon of the Holy Scriptures – some Christians, following their deception, even questioned the apostolic origins of the Apocalypse (Gaius of Rome, St. Dionysius of Alexandria, Eusebius Pamphilius of Caesarea), and as a result, the book of Revelation became part of the canon with much delay.

      Over time, the heresies of Hymenaeus and Alexander Philetus and the heresy of Marcion were transformed into Chillegorism of the Alexandrian school (probably under the influence of Origen). This tendency was severely criticized by the bishop Nepos of Egypt in his book «Refutation of the Allegorists» [«Denunciation of the Lovers of Allegory»]. However, this new teaching found favor with those who had rejected the apostolic origins of the Apocalypse, namely Gaius of Rome, St. Dionysius of Alexandria, Eusebius Pamphilus of Caesarea.

      From the 4th century on, when Christians were no longer persecuted in the Roman Empire, the teachings of Gaius of Rome on the «restraining of Satan» (Rev 20:2) became popular among some theologians. This is when Chillegorism took its final form.