Ted Grimsrud—May 30, 2016
My transition to “retirement” (that is, to full-time writing) has gone a bit slower than I would have hoped due to some unforeseen (relatively minor) health issues. I take it as a sign of a renewing vigor that last night in those often intellectually fecund moments between lights out and sleep I came up with a new title for my next writing project: Healing Politics: A Non-Apocalyptic Reading of the Apocalypse of Jesus Christ.
Problems with “apocalyptic”
For some time, I have been working on a thoroughly pacifist interpretation of Revelation. I put it on hold during this past school year and expect very soon to get back to it, in hopes of completing a publishable manuscript before too long. As I have studied, taught, preached on, and written about Revelation over the years, I have become increasingly convinced that the category “apocalyptic” has misled those interpreting Revelation a great deal.
What I hope to show in my book is that Revelation is not “apocalyptic” in the sense that it fits into a genre of literature that is characterized by a futuristic focus or a sense of impending cosmic catastrophe or a sense of hostility toward the historical world. Nor is Revelation “apocalyptic” in the sense of portraying an almighty, judgmental God who will rain down destructive wrath on God’s enemies (or the enemies of the writer of the book).
It is crucial to read this work in terms of the title it gives itself: “the apocalypse of Jesus Christ” (that is, always to link “apocalypse” or “revelation” with “Jesus Christ”). This book sees itself as being a message from and about Jesus. I choose to start with the assumption that the Jesus of this revelation is the same Jesus of the rest of the New Testament. And so I read Revelation expecting that it helps us understand Jesus better and that it wants us to follow the path that Jesus set for his followers as described in the gospels.
And, interestingly (and excitingly, for me), the book actually turns out to lend itself to this kind of reading. It has become clear to me that the Jesus of Revelation is the same as the Jesus of the gospels. This is apparent once the reader’s imagination is cleared of the futuristic, cosmically catastrophic, judgmental, and pro-violence assumptions that putting it into the box of “apocalyptic literature” impose on us.
Of course, there is another entire type of reading that ironically shares quite a few of the scholarly assumptions of the “Revelation as apocalyptic literature” approach. This is the future-prophetic approach popularized in the writings of Hal Lindsey and in the Left Behind books. This approach also reads Revelation looking for futuristic insights and in expectation of cosmic catastrophes—even as it is looked upon with scorn by the scholars. Continue reading