How Revelation’s non-predictive prophecy speaks to our pandemic (Peaceable Revelation #7)

Ted Grimsrud—January 29, 2021

I am sure that it is no coincidence that the emergence of mass crises in the 20th and 21st centuries (world wars, pandemics, famines, environmental devastations, et al) has corresponded with increased interest in the book of Revelation and other materials in the Bible that are said to have prophetic importance. Sadly, the assumption that “biblical prophecy” has mainly to do with predicting the future has blinded many Christians to the wisdom that prophecy understood in a non-predictive sense has to offer for our difficult times.

One way to get insights into the wisdom of Revelation is to try to apply it to our present pandemic—but not in the sense that Revelation directly predicted what is happening now nor even in the sense of thinking of our current events as in some sense related to the End Times. Instead, I will reflect a bit on how Revelation’s insights into the world of the first century might be helpful for us in the same ways that the stories of the gospels or the theological analyses of Paul’s letter might be helpful.

Revelation as non-predictive prophecy

I begin with an assumption that we should read Revelation in the same way as we read other books in the New Testament. We understand it to be written by a person of the first century addressing readers in the first century about issues that mattered in the first century. It is indeed prophetic writing—in the same sense that Paul’s writings were prophetic writing. These writings follow the Old Testament prophets in speaking on behalf of God to people of their own time, offering challenges and exhortations that their readers live faithfully in light of the message of Torah and (in Paul’s context) the message of Jesus.

So, I do not read Revelation to be offering predictions about the long-distant future. It is “non-predictive prophecy.” As a “revelation of Jesus Christ,” it is basing its critique and exhortation on the message of Jesus. Too often, interpreters of Revelation have (and still do) miss the ways that the book is oriented around Jesus—missing, that is, the relevance of its first verse that gives a self-identification as the revelation of Jesus Christ.

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Hope and the embrace of our imperfect present [Theological memoir #8]

Ted Grimsrud—January 9, 2021

At some point when I was a child, perhaps seven or eight years old, I learned about the difference between a person called an “optimist” and one called a “pessimist.” Whoever explained this to me—it was probably one of my older sisters—used my mother as an example of an optimist. I didn’t really understand what I was being told very well, but from that time on I looked at my mom a bit differently. I hoped I could be like her.

“Optimistic” theology

It may be that my entire theological project—emphasizing peace, arguing for restorative as opposed to retributive justice, understanding salvation in terms of God’s mercy—has followed from the sense that I wanted to be an optimist too. I don’t really have a theory for why some people are optimists and others are not. I probably was inclined to be optimistic about life even before I learned what the word meant, saw it exemplified by my mother, and decided I wanted to affirm that approach. Still, I’d like to believe it is at least partly something we can choose, and that it is more compatible with the gospel to choose to be optimistic about life than not to.

At some point, about the time I finished college, I began to believe strongly in the importance of seeking social change—to oppose war and injustice and to try to move things in a peaceable direction. This belief especially took the shape for me of working in Christian communities and of researching and writing what I came to call “peace theology.” I tend to think that such work probably needs to rest on an optimism about life—we can change things, we can live peaceably, at least somewhat.

Continue reading “Hope and the embrace of our imperfect present [Theological memoir #8]”