The book of Revelation, though having the reputation of being a book of violence, actually is more accurately read as a book supporting nonviolent resistance to empires and their servants.
This article, “How should 20th-century Christians read the book of Revelation?”, was originally published in Gospel Herald, January 21, 1992, shortly after the 1991 U.S. war on Iraq.
Marks of the Beast: The Left Behind Novels and the Struggle for Evangelical Identity
A strength of the book is how Shuck’s analysis makes clear the deeply reactionary theology underlying LaHaye’s and Jenkins’ vision of Christianity. However, in doing so, Shuck evokes questions about how exactly what is clearly a fundamentalist sensibility relates to the broader evangelical coalition in North American Christianity. At times, he does help the reader see the difference between fundamentalism and evangelicalism–but this makes his claim to speak to the “struggle for evangelical identity” more problematic.
I would have appreciated a sharper theological critique as well as more effort to place the Left Behind phenomena in the context of America’s embrace of the myth of redemptive violence. However, I recommend the book to anyone interested in a careful, objective yet critical, and perceptive analysis of what is certainly a major cultural and religious phenomenon.
Revelation five is the most important chapter in the book. Here we face the big question of human life–how do we understand God to be working out God’s purposes? The vision of the scroll in the right hand of the “one on the throne” addresses this issue. How will the scroll (which contains the message of the resolution of history) be opened and its contents made manifest? First John fears no one can open the scroll. Then, he is told someone has been found–a great king, intimating a great warrior. But what he sees is the true reality: a lamb that was slain and now stands is the one with true power. This vision at the heart of Revelation, according to my sermon, “How Does God Win?,” makes clear that persevering love, not coercive firepower, reflects the deepest element of God’s power–and serves as our model.
Most futuristic readings of the Book of Revelation base their “hope” on the destructive intervention of God in clearly predicted future events of judgment and punishment–events that born-again Christians will be raptured away from before they happen. In the sermon linked below (part of an on-going series), I critique that view and suggest a different basis for Christian hope.
Jesus’ first coming reveals all we need to know about God and God’s involvement with human beings. Our hope is based on the life-fullness of following Jesus’ path of persevering love in all of life, even unto death.
Sermon #3: “Power in Weakness”
May we read Revelation as conveying a message of peace? One that can inspire and guide us even today? I believe we may–and should. In the months to come, I will undertake a close reading of Revelation testing my thesis that Revelation is a pro-peace text.
Included here are some rough notes from my reading of chapter one.
The Book of Revelation might seem an unlikely place to find a theology of justice that emphasizes mercy over retribution, but here’s an attempt to present a case that this indeed is what we find. This essay, “The Justice of God in the Book of Revelation,” is part of my book-in-progress, Pacifism with Justice: The Biblical and Theological Case.
The Book of Revelation is not a common resource for Christian pacifists. However, it should be. This essay, “Revealing a New World: Power According to Biblical Apocalyptic.”, from my book-in-progress, Pacifism with Justice: The Biblical and Theological Case, argues that the view of authentic power portrayed in Revelation has to do with persevering love, not coercive force. The “revelation” conveyed in the Bible’s final book provides an angle for understanding power throughout the Bible.
Introduction to Revelation–Sermon #1: “Living in Apocalyptic Times”
The Book of Revelation is best read as peace literature, even though most Christians in the past 2,000 would not agree. I will be developing the case for such a reading in a series of posts. These will be drawn from a set of sermons I am presenting at Shalom Mennonite Congregation in Harrisonburg, VA, during 2008 and 2009.
In the posts I will summarize the main points of my argument that are developed at more length in the sermons. The full written versions of the sermons will be available in the “page” area of this site. Click here for the first sermon, “Living in Apocalyptic Times.”
Peace Theology 