Connection between Eschatology  and Global Missions

in the theology of Jonathan Edwards

Eschatology was the propelling force behind global mission for Jonathan Edwards, who related Christ words on the end time drastic events followed by the spread of the gospel to the Book of Revelation; it is Christ who established the relationship between eschatology and missiology.  He interpreted Revelation in terms of historicist hermeneutics that “describes (Revelation as) world history leading to the final climax of the ages and the end of the world (TT, 224).”   He related the bowls and vials (in Rev 16: 10, 12) to historical events that took place and considered the fifth bowl to refer to God’s judgment on Roman Catholicism, followed by the fifth vial that refers to the Reformation (TT, 226).  So, he established a principle that each bowl was followed by a vial (revival).  The sixth vial referred to the depletion of the financial resources of the church as Edwards noted in some newspaper, so he expected a revival to spark, which in fact took place in 1739-40, known as the “Great Awakening,” that was the “firstfruits of a major, premillennial, global movement to Christ… ‘the church latter-day glory’ ” (TT, 227).  

Edwards’ view of eschatology is fourfold.  First, he expected the spread of the gospel prior to the millennial reign of Christ.  Second, revivals will take place at stages where Muslims and Jews will be converted to Christianity, with the collapse of the strongholds of  Roman Catholicism (seen as the anti-Christ) and Islam; he anticipated the return of the Jews of their homeland (TT, 231).  Third, there will be persecution and setbacks for the church before the millennium, with internal persecution for heretics and external from Islam, with a rise of true devoted believers.  Fourth, concert of prayers will usher the church and the whole world into revival, with Muslims and heathens ushered to the faith through concerts of intercessory prayers that will unite the church, overriding ecclesiastical divisions.  He saw eschatology as a unifying factor among the various denominations that will lift off barriers as they are focused on claiming God’s unfulfilled prophecies and promises towards the end time visitation of the pagans and Jews (TT, 230, 232).  

Edwards’ four key features of eschatology as they relate to global missions are: advance of gospel before the millennium; revival at stages resulting in conversion of Muslims and Jews; persecution to all believers; and fervent prayer for evangelism.

Chinese Experience is congruent with

Edward’s Eschatological Hopes with minor Differences

Eschatology in relation to missions is focused on obedience to the Great Commission and people’s salvation.  The Chinese experience is the “Back to Jerusalem Movement (BTJM),” which started with a vision of taking the fire from God’s altar to Asia, Middle East, and North Africa to complete the Great Commission (TT, 236).  This movement started in 1942-1943 in Northwest China and believed that “when the fire of the gospel completes its circuit of the whole globe, the Lord Jesus will return!” (TT, 237).  They quoted Hab 2:14, “for the earth will be filled with the knowledge of the glory of the Lord, as the waters covers the sea.”

BTJM eschatological vision for missions meets with Edwards’ eschatological views at various points with minor differences.  The first feature is the “Premillennial Global Advance” (TT, 240).  They both believe that the latter-day movement of God will be characterized by the outpouring of the Holy Spirit, a global revival not preceded by apostasy, despair, or calamity (TT, 240).  BTJM do not connect the global revival to Rev 16 as Edwards, or a collapse of Roman Catholicism.  They relate the ingathering to obedience to the Great Commission mandate and the urgency to prepare for Christ’s return (TT, 241).  The final sign is the fulfillment of Matt 24:14, preaching the gospel as a testimony to all nations. Because Chinese are pre-millennial, Christ’s return plays a more central role than Edwards’.  The Chinese expect to win all of China for the Lord within thirty years; missions to them are a “race towards the final line” (TT, 241).  Both Chinese and Edwards link eschatology to missiology.

The second feature shared by BTJM and Edwards is demolishing the strongholds of Islam, Judaism, and others, as a basic element in spreading the gospel and a precursor to the advent of the millennium.  Edwards anticipated the fall of the strongholds of Islam, then Jews, then heathens.  BTJM wanted to revive the Silk Route (trade routes) starting from Northwest China, crossing Islamic Central Asia, to the Middle East, and back to Jerusalem.  The first fire of the gospel was sparked from Jerusalem to the whole world; the Chinese BTJM have a vision for a “back to Jerusalem” from where it started (TT, 242).  They view gentiles coming first to Christ then Jews; they also expect Africans to preach the gospel, a vision Edwards lacked.

The third feature shared by BTJM and Edwards was the persecution of God’s people in the latter days.  Edwards takes a different path than the Chinese for he believes that the heavy persecution took place prior to the Reformation but the spread of the gospel will eventually transpire in violent attacks on the faithful of the latter days church.  The Chinese expect persecution and suffering, as reflected in their hymnology (TT, 244).  They believe that the strongholds of Islam, Buddha, and Hinduism will not be torn without a bloody fight; they too expect imprisonment and they are trained to evangelize in prison.  Sun-Hee Kwak says, “In realizing the missiological significance of suffering in an eschatological sense, we find source of strength to overcome our suffering and to proclaim the gospel to the world” (TT, 244).

The fourth feature shared by BTJM and Edwards is the “role of prayer in stimulating and preparing for the millennium” (TT, 245).  Edwards believed that there are special seasons for the harvest or ingathering in the history of the church that prepare for the millennium.  This harvest is propelled and kindled by fervent intercessory prayers through the “concert of prayers” seeking God for revival and for the coming of the Christ’s Kingdom Zech 8:20-22 (TT, 245).  BTJM sought God for revival in fervent, intercessory prayers with a deep burden for the lost souls without Christ; a “disciplined prayer life of every believer” is a distinguishing mark in the Chinese revival (TT, 245).

In the Coptic Church experience, similar to BTJM, the theology of suffering, persecution, and martyrdom is connected to eschatology in terms of witness to Christ Jesus in blood.  The Coptic calendar starts on 284 AD that dates the year Emperor Diocletian executed mass martyrs in Egypt. The Coptic Church history and theology are very connected to persecution and martyrdom throughout the life of the Church.  The source of strength to the Copts, like the Chinese, was suffering and persecution that kept the faith alive, unstained, and vibrant.  Pope Athanasius (296-383), the 20^th Pope, fought against Arius and partook in formulating the Nicene Creed.  Taking out the theology of suffering and martyrdom is tantamount to dispossessing the Coptic Church from its divine power and witness.  This is lacking in the Western Church but I believe the Church in America is being ushered in a similar trend of persecution and suffering.  American believers must cling to God, pour their lives in prayers, in preparation for the upcoming times that will revive the faith of Post-Christian America.

Bibliography

Tennent, Timothy C.  Theology in the Context of World Christianity:  How the Global Church is influencing the Way we think about and discuss Theology. Grand Rapids, Michigan:  Zondervan, 2007