Premillennial Dispensationalism and American Democracy

8/14/2019 Premillennial Dispensationalism and American Democracy

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Premillenial Dispensationalism and American DemocracyBy: Paul Jacob

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Introductory Supposition:The failure to fully grasp the typology of the Old Testament in regards to the New has

become the thistle at the root of the Catholic\Protestant theological break started by thereformers in the sixteenth century. Unfortunately, the theological implications of losingthis typological view are at such a forefront to the Protestant vision that it is impossible to

look beyond this theological dissidence (Eucharist, prayers to saints, image worship,and the like) to see the log embedded in its eye which is skewing its vision of thesetopics as a whole. It may be said with conservative accuracy that a return to thetypological approach of the Old Testament would be invaluable in bridging the gap

between Protestants and Catholics of the 21 st Century. If anything else, a typologicalapproach could drastically change the main conflict between Protestants and Catholics,which is authority.

Typological exegesis shows that the Church is Gods universal family, is rooted in thetruth, cannot fail in matters of faith and morals, was purchased at the price of Jesus own

body, and is the greatest realization of Gods characterization as bridegroom of His

people who thus take the position of His bride. With this, the intimacy of Gods lovesurpasses that of the marital act of a man and his bride, and enters into an eternal act of love between the infinite God and His adopted people. As the Pope states,Corresponding to the image of a monotheistic God is monogamous marriage. Marriage

based on exclusive and definitive love becomes the icon of the relationship between Godand his people and vice versa. God's way of loving becomes the measure of humanlove. 1 Failing to grasp this notion leads to a distorted view of spirituality, and ultimatelyto the acceptance of demonic suggestions that destroy and pervert Christianity as a whole.One such suggestion is that freedom is determined by a human form of government -

placing the State political ideals above Christ and His Church.

The tendency to regard the Nation States political ideologies as the main source of hopederives from the theological errors in the Protestant Eschatological view. This view takenas a whole has affected the diplomacy of United States of America, especially in regardsto the Israeli people in Palestine and further dealings in the Middle East. As the pastPresidential election shows, partisan fervor for the current political ideology has created

bitter conflict throughout the Western World - owing to the emphasized hope placed inthe political ideologies of the right or the left. Accordingly, hope in the state substitutesreal hope, which lies in God Himself and His Church. 2 Thus, the plan of the enemy isnow manifesting itself fully through a thorn embedded 500 years ago, which has longsince been forgotten typological exegesis.

Protestant Theology in General:Protestantism as a whole, and by definition, rejects the Church as Gods choseninstrument for salvation. In Protestantism the Church is simply a community of

believers, with little to no authority or power. Protestants would reject some or all of thefollowing Catholic views about the Church: she is the unblemished Bride of Christ, thefamily of God, 3 the mystical Body of Christ, 4 Gods Temple, 5 the institution begotten byChrist who holds all authority on faith and morals 6 etc. We shall see later what thisrejection can lead to among many Protestants specifically in America.

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In general, the break between the Protestant community, starting with Luther, was begotten from a conflict with the Church. When Luther decided that the Church was nolonger what God had promised it to be (the arbiter of truth, Gods chosen people, theholder of Gods authority on matter of faith and moralsand so forth) there was an

inherent problem who is able to determine the meaning of the Bible in regards tomatters of faith and morals? For Luther, the only agreeable answer to this was that hehimself was chosen by God to convey the real truth of the Biblical text.

Therefore, Luther set out to redefine Christianity through Humanism- a philosophy whichroots itself in historic human thoughts, the philosophy of humanity. Luther believed hecould use Humanism to create a purer form of Christianity than the Roman CatholicChristianity so prevalent to medieval times. In other words, Luther thought that traditionis the wrong way to approach authentic Christian theology. Only by examining thewritings of ancient Christians and revising Christianity to fit the mold of antiquity couldwe resurrect the faith of Christianity in its most pure form. This was a prevalent idea of

the times, and along with the printing press helped emblaze Protestantism as quickly asthe driest of forests. 7

Since Luther regarded humanism as his tool, he spent a great deal of time studying thewritings of the Early Church Fathers. One of Luthers favorite fathers was Augustine whom he relied on for most of his theological thoughts, albeit largely skewed by his own

beliefs. Luthers theology quickly got him excommunicated from the Church of Rome,and he became the first of many figures whom begot Protestantism.

Luthers main theology was that Christians do not become perfect creatures throughsanctification they inherit sanctification and justification from God and it covers uptheir many existent flaws. In other words, he believed that we can never reach a point of absolute purity or saintliness because we are so covered in sin that the only solution is for Christ to cover us in his mercy. One analogy that he used is that we are dung thatremains dung, but just as snow hides the dung that we are - so too with Christ and our sinfulness. This directly contradicts the Catholic position, which states (similarly) thatwe are all sinners; but we are constantly being formed through sanctification into childrenof God. 8 The Church holds that we ought to become other Christs in our inner and outer

being, and that God doesnt just cover up our sin He forms us into pure beings. 9

Returning to Luthers analogy of the dung and the snow, the Catholic position is that weactually become as white as snow rather than being covered by it. 10 This is why Jesuscan command us to be perfect without commanding us to perform the impossible. 11

Theological disagreements aside, Luther may have never chosen to dismiss the Church asthe Whore of Babylon 12 had it not been for his eschatological belief that the ends timeswere quickly approaching. This is why Luther didnt concern himself with establishing ahierarchy of authority that could replace him should he die - he actually thought that hewas chosen by God to usher in the second coming. In his mind, the Catholic Church(which Luther acknowledged as the Church) had now become the Whore of Babylon inRevelation, and God had sent Martin Luther to proclaim this message to the world and to

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establish a pure Christianity based on the early Church eliminating 1000 years of tradition in a single moment. In order for this logic to hold true, the second comingneeded to occur in Luthers lifetime. Similar notions existed with Zwingli, Melancthon,and other popular reformers, even if not to the degree of Luthers view. Thus, aninfatuation with Jesus second coming was inherent in the Protestant tradition from the

start. It is especially ironic given the literal nature of the many Protestant eschatologicalviews that Protestantism began in a sense from presumptions about the day of Jesussecond coming - the Bible literally warns us not to guess the day in which Jesus willreturn. 13

Some 500 years later, we find the same fervor for the apocalypse in the Protestantcommunity in America and elsewhere. One need only look at the success of the LeftBehind series or listen to any Protestant radio show to see that eschatology is at theforefront of Protestant concern.

Dispensationalism Defined:

One modern eschatological view that has swept the Protestant world and claims 1/3 of its people is Dispensationalism and the Rapture, also known as PremillenialDispensationalism. John Nelson Darby (1800-1882) is regarded as the founder of thisview, although the topic is much debated. Margaret Mcdonald, a supposed visionarydescribed the rapture (the taking up of the pre-destined into Heaven prior to Christssecond coming) in her vision well before Darby discovered it himself; however, Margaretdidnt fully elaborate on the Dispensationalist view as Darby later did. Darby was bornin London in the year 1800. In the 1820s, he joined a group known as the PlymouthBrethren. While amidst this group, Darby fully expanded the theology of the rapture.The rapture is based on 1 Thess. 4:1617:

For the Lord Himself, with a word of command, with the voice of an archangeland with the trumpet of God, will come down from heaven, and the dead in Christwill rise first. Then we who are alive, who are left, will be caught up together withthem in the clouds to meet the Lord in the air. Thus we shall always be with theLord.

Rapture means: the pre-destined (living and dead) are caught up (from the Greek wordharpaz) into the sky to meet Christ, this will happen prior to Christs coming in glory.

As Darby expanded his rapture view, he developed a theology known asDispensationalism. Dispensationalism is a biblical exegetical approach that takes the

bible in segments or dispensations in order to decipher its message. Dispensationalismhas many other characteristics that proceed from segmenting the Bible notablyDispensationalists hold the following views:

1. The bible is to be taken literally including the apocalyptic books.

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2. God has established a New Covenant with the Church as a parenthesis to His plan to save His chosen people the Jews. He hadnt planned on creating theChurch prior to Jesus rejection by the Jews.

3. There is a distinction between the New Testament Church and Israel the

Church is not the New Israel, nor a spiritual Israel.

4. Gods plan is solely to Glorify Himself - it doesnt in any way relate tosalvation.

5. ESCHATOLOGICAL VIEW: The rapture and the Second Coming of Christare two separate events. Christ will rapture all Christians and Saints prior tothe official Second Coming. This will initiate the Tribulation period, whichwill last for 7 years thus completing the 490 years or seventy weeks

predicted in the Old Testament .14 Jesus predictions about the horrors of thetribulation apply directly to Israel who will discover Christ and convert

during the tribulation.15

The tribulation will take with it two-thirds of theJewish people in the process .16 After the 7 year tribulation period, Christssecond coming occurs and the Jewish converts (144,000) 17 return with Christto Jerusalem where the 1000 year period known as the Millennium 18 will playout - only then will the Kingdom of God exist. All these things will happen sothat the Jewish people physically receive the promises given them in the OldTestament. 19 After the Millennium, with the Roman Empire having been re-established, Christ and the Jews will fight for Jerusalem against the armies of the world in the battle of Armageddon. 20 Christ will cast Satan and hisfollowers into final damnation (Final Judgment) and take his chosen people toan everlasting Kingdom in Heaven. 21

6. Sacred history consists of different dispensations or 'economies'. Adispensation is a period of time during which man is tested in respect toobedience to some specific revelation of the will of God. Dispensationalschemes will vary slightly from one author to the next. One of the most

popular schemes is that found in the Scofield Reference Bible (one of thesources that helped popularize dispensationalism). It is:

1 Creation to fall Innocence 22

2 Fall to flood Conscience 23

3 Flood to Abraham Human Government 24

4 Abraham to Moses Promise 25

5 Moses to Christ Law 26

6 Church Age Grace 27

7 Millennium Kingdom 28

A new period or dispensation begins when God introduces a change in the principles or ordinances valid up to that time. For example a number of ordinances are introduced at the time of Noah. At the coming of Christ

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many of the Mosaic Laws or ordinances are annulled. The purpose of Godin each dispensation is his own glory.

Dispensationalism Exposed:While this paper cannot offer an in depth apologetical work against Dispensationalism, I

will offer a few brief thoughts regarding this theology.

Firstly, Dispensationalism is a rather new approach to biblical exegesis as it first appearedin 19 th century Protestantism. Prior to that time, all Protestants accepted another theologycalled Covenant theology. Covenant theology breaks the bible into Gods Covenantsrather than dispensational periods. Catholics however hold neither of these views of theBible; rather, the Catholic view is similar to Covenant theology while recognizing theend of the old covenant upon its fulfillment in the new covenant. 29 The Catholic viewrecognizes through typology that the whole Law and Prophets of the Old Testament aresummed up and fulfilled in Christ 30 giving us continuity from the Old to the NewCovenant. Most or all of the errors in the Dispensationalist view come directly from

dividing the text into pieces; which is suppose to make the Old and New Testament moreunderstandable, but only serves the opposite purpose - the Bible loses its cohesiveness because it is broken into pieces. The Old and New covenants must be viewed in terms of their continuity otherwise they lose their full value.

This is comparable to a man gazing at a fruit tree. He sees the fruit and takes some of itto eat. The fruit fulfills his hunger for the moment. However, imagine the laborer whocared for the tree being in a similar position. He will gaze at the tree with fullappreciation for the fruit because he knows how much care it took to produce the fruit from a seed being planted, to a small tree sprouting out of the ground, watering it daily,fertilizing the soil; years of work so that one day it might produce satisfying fruit. Herethe laborer gazes at the tree seeing not only the fruit but also the care which brought itforth. 31 He has full appreciation and understanding of the fruit tree. Similarly,Dispensationalists are like the first man who sees only the fruit on the Biblical tree.Because they segment the Bible, they never look at the full salvation process that God hasutilized in establishing His everlasting Covenant. If they were to reconnect the Bible andlook at the full process, they would have much greater appreciation for the tree itself (Christ and His Mystical Body), for the one who cares for the tree (God the Father), for the branches of the tree (The People of God), and for the fruit of the tree (the works of God). 32 By recognizing the growth process of Gods covenant with Israel to itsfulfillment in Christs Covenant with His Church, we can truly praise God for his lovingcare in bringing forth this fruit.

Some questions still remain however, such as: is the Church age a parenthesis in Gods plan; are Jews still in a covenant with God a saving Covenant in which God exclusivelyconsiders the Jews his children, as Dispensationalists would have us believe? Looking atSalvation History as a continuous relationship between God and man, spanning both theOld and New Covenants, it is clear that Gods plan for Israel was to usher in an apostolicage where all men on the earth would be given the opportunity to worship God. 33

Furthermore, the Catechism of the Catholic Church offers a most comprehensive and

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theologically appropriate explanation of Gods plan of Salvation especially how this plan utilized the Old Covenants to create a house that would welcome the coming of theLord and usher in a New and everlasting Covenant .34 In the Old Testament, God

promises Israel that there will be a remnant through whom He will make His everlastingcovenant known. 35 This remnant begins with Mary and Joseph, and extends to all Jews

who accepted Christs preaching directly or through the first disciples. Because there is aremnant, God makes it clear that anyone outside this remnant is distancing themselvesfrom Him. 36

So, scripture and tradition teach that God has worked through the Old Covenants tomanifest His Glory and His Mercy in Jesus Christ. Jesus came to establish a New andeverlasting Covenant that would extend to all the nations of the earth it is universal or Catholic. When the New Covenant is preached, the Old Covenant expires to make wayfor the New. This was Gods plan from the very beginning it is prefigured immediatelyafter the fall of man. 37 Unlike Dispensationalists, Catholics recognize that Gods planinvolves His Glory as well as redemption and Mercy, which is only revealed through the

Church. Rather than the Church being an unplanned surprise that God had to work with(as Dispensationalists teach), it was the culmination of Gods plan. God knew all things before time began, and has therefore created a plan that neither inhibits His omnisciencenor involves unplanned surprises that He must work with, such as the Dispensationalistnotion of the Church Age.

Another prominent notion in Dispensationalism is that Christians will not have to suffer the persecution of the end times the tribulation. 38 This is derived from the belief thatsuffering is caused because of ones sinfulness. While it may be the case that God allowssuffering because of sin, it isnt always the case, as the Bible makes clear. 39 Many times,suffering is granted so that one may offer it up to God as Jesus Himself teaches usthrough His passion and death. Besides, the belief that suffering is to be avoidedcontradicts Christs suffering ,40 the martyrs suffering, 41 and it nullifies the Apostleswords about suffering .42 This is bad theology and bad hermeneutics. The fact is, theMartyrs glorify Christ through their blood and will henceforth be crowned in Heaven

because of their sacrifice 43 - the lamb will wash us clean through the blood of our suffering, especially that of the tribulation.

What about the rapture, does it have any merit? Dispensationalists believe that Christ isgoing to rapture (take up) all Christians prior to the tribulation. But, given the text inMatthew 24, how does this fit in with Jesus words?: but the one who perseveres to theend will be savedif those days had not been shortened, no one would be saved; but for the sake of the elect. If the one who perseveres through the tribulation will be saved,would not Christians have to persevere the tribulation? A Dispensationalist would say no- the Israeli people are the elect, not Christians. But, the Apostles words make it clear that the elect are Christian .44 So, if the tribulation is shortened for the sake of the electas Jesus says, there is no way about the fact that Christians arent raptured (removed prior to the tribulation).

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One of the problems with Dipensationalism is that Darby and his followers have taken atheology and tried to make the Biblical word of God fit it. Man cannot create aninfallible theology on his own. God is so far above man and his ways that man cannotexamine God 45 God must reveal Himself to man. 46 This is especially true in regards totheology. That is why we must trust in the Church the authority God has given us to

identify the truth,47

and the means for establishing dogma.48

An additional problem (aswas pointed out in the prologue) is that the practice of looking at the Old Testamentthrough typology has been forgotten.

Typology Defined and Practiced:What then is typology, and how does it relate to the Catholic Churchs understanding of the Old Testament? The term typology is derived from the two Greek words (typo)meaning "type" and (logos) meaning "word." Typology in Biblical and literary termsdenotes the authorial use of allusion employing ectypal figures or conditions to representan archetypal figure or condition. 49 The Catechism further clarifies the meaning of typology with its own definition: It is called typological because it reveals the newness

of Christ on the basis of the figures (types) which announce him in the deeds, words,and symbols of the first covenant. By this re-reading in the Spirit of Truth, starting fromChrist, the figures are unveiled. 50

The term itself is first used biblically by Paul to establish that Adam prefigured Jesus, andwas thus an Old Testament type of the true first born son of God .51 Typology thus comesdirectly from the root of divine revelation in the Holy Scripture, and was further explicated throughout history by the tradition of the Catholic Church. Additionally,scripture indicates that typological references to Christ were revealed by Christ after theresurrection. 52 It is Catholic tradition that these revealed types have been carried by theChurch and passed on through scripture and tradition, most notably the Church Fathers thus fulfilling the words of St. Paul, Therefore, brothers, stand firm and hold fast to thetraditions that you were taught, either by an oral statement or by a letter of ours. 53 As anexample, the Catechism lists a few specific types Thus the flood and Noah's ark

prefigured salvation by Baptism, as did the cloud and the crossing of the Red Sea. Water from the rock was the figure of the spiritual gifts of Christ, and manna in the desert

prefigured the Eucharist, the true bread from heaven among the abundance of othersthat could be mentioned. 54 For as Saint Augustine says: the New Testament lies hidden inthe Old and the Old Testament is unveiled in the New. 55

Whence typology is lost so are a host of extremely important revelations throughoutGods word. Mary is no longer the new Eve, 56 the Ark of the Covenant ,57 the BurningBush, 58 nor the personification through her immaculate conception of the spotless bride of God. 59 It is then forgotten that Christ is the Tree of Life, 60 the Temple, 61 the New Adam, 62

the Man hanging from the branch of the tree which is lifted up for our forgiveness. 63

There is no recognition that Moses, Isaac, David, Solomon, and so forth are types of Christ Christ fulfills and gives meaning to their lives.

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Church Reason for Creation Now that typology has been regarded and the nature of Dispensationalism/Protestantismhas been discussed, I wish to further expiate the Churchs role in Gods plan. This will beessential in understanding the relationship between God and man, and equally essential inopening our eyes to the inherent problem with disregarding the Church.

Jesus, in giving His life, initiates a New and Universal Covenant with God. 64 Jeremiahsums up Gods plan quite succinctly:

The days are coming, says the LORD, when I will make a new covenant with thehouse of Israel and the house of Judah. It will not be like the covenant I madewith their fathers the day I took them by the hand to lead them forth from the landof Egypt; for they broke my covenant and I had to show myself their master, saysthe LORD. But this is the covenant which I will make with the house of Israelafter those days, says the LORD. I will place my law within them, and write itupon their hearts; I will be their God, and they shall be my people. No longer will

they have need to teach their friends and kinsmen how to know the LORD. All,from least to greatest, shall know me, says the LORD, for I will forgive their evildoing and remember their sin no more. 65

This Covenant had been prepared by the Israeli people, and manifested itself in aremnant. 66 The Old Testament documents show this through Gods relationship withIsrael. Looking at the Bible, we can see a gradual development in Gods relationshipwith Israel from family into kingdom manifesting itself finally in the UniversalKingdom of God in the New Testament: 67

1. Family Adam and Eve2. Household Noah3. Tribe Abraham4. 12 Tribes Jacob5. Nation - Moses6. Kingdom David/Solomon7. Universal Kingdom of God - Jesus

So we see that Gods covenant plan leads up to the establishment of a worldwidecommunity of God the Church - a Universal Kingdom (i.e. The Kingdom of God). Thisexplains the word Catholic (Greek Katholikos meaning universal). So we see that theChurch was anticipated prior to the dawn of time as the culmination of Gods loving

plan. 68 Through His own people Israel, God not only prepared the way for the Church, but He prefigured her as well. 69

Israel Type of the ChurchUsing typology we recognize Israel is a type of the Church. The Catholic Church is theNew Israel a spiritual Israel prefigured by the Jewish Israel. 70 God created the 12tribes of Israel and the Israeli people in order that His Covenant could be offered to all thenations of the world, hence becoming universal .71 This is because God wishes that all

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Later after Christ was resurrected and ascended into Heaven, the Church recognized thatit was still physically united with Christ through the same body and blood that was on thecross the Eucharist. Thus, Justin Martyr in the early 2 nd Century makes it very clear inhis writings that the Eucharist is the body and blood of Christ. 92 St. Paul also warns us to

regard Christs body, unless we should sin by eating the Eucharist .93

Jesus remains withus on earth because he is here in the Eucharist the divine manna come down fromHeaven. 94 Whoever eats of His body and drinks of His blood remains in Him and He inthem. 95 As long as the Church reigns alongside Christ in the Eucharist, the Kingdom of God exists on Earth albeit partially complete .96 This is why Jesus says that theKingdom of God is at hand. 97 This directly contradicts the Protestant, and especiallyDispensationalist belief that the Kingdom is in Heaven, but hasnt yet manifested itself onearth.

New World OrderThose familiar with Catholic theology may notice that much of this essay is a

regurgitation of that which has been previously stated by either the Church and/or theBible. However, I wish to stray back into my opening remarks and tie the shoe back together with the theological strings above.

For Protestants in America, there is a concrete failure to grasp the fullness of the Church.We saw this dramatically in the Dispensationalist perspective, which posits that thechurch is on the periphery of Gods plan. While Dispensationalists take an extreme

perspective on the Churchs role in salvation history, all Protestants downplay theChurchs part in salvation, as we saw with the original reformer - Luther. As I stated inthe prologue, this depreciation proceeds from blindness to typological exegesis as ameans of understanding the Biblical word of God. Jesus taught us typology Himself, andif all Christians would use it for interpreting the Bible, many would have to reconciletheir view of the Church with the obvious conclusion the Church is the New Israel.Once we have pierced this truth, all the other truths taught by the Catholic Church mustdirectly proceed. Sacraments are then understood as a fulfillment of the Jewishcelebrations (especially the Passover as sign of the Eucharist). Mary is then recognizedas our mother who intercedes on our behalf, as did Esther with King Ahasuerus .98 Yes, byrecognizing the Church as the New Israel, Catholic doctrine is no longer a yoke one hasto carry; 99 rather, it becomes conjoined with Gods loving plan.

Besides simply missing the theological boat as it were, Christianity without the CatholicChurch faces an even greater problem who or what takes its place? It is no coincidencethat political causes tend to motivate peoples passions beyond mere intrigue. Often times

political differences result in arguments, confrontations, demonstrations, and evenrelationship failure. Why does this happen? It seems that humans have an innate urge tocorrect the destruction that exists on the earth. Humanity finds itself struggling for asafer and better world in which to live, and often times seeks this through politicalinstitutions. This urge is homogenous across political lines, but reaches a juncture when

policy is invited into the conversation. Policy is important to people because the ideal of peace (i.e. perfect community) is important. In fact, humanity was designed such that it

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yearns for the perfect community a divine community. 100 Here lies the origin of the political passion in America and elsewhere. The world thus widely embraces the notionthat perfect community can be achieved through effective political policy.

Since we are particularly concerned with American Democracy, and peace is the issue,

the idea of freedom must also be explored. American policy of old has taught that liberty(i.e. freedom) is a gift from God, and that it is the second greatest right after life, as theDeclaration of Independence notes in its opening paragraphs, We hold these truths to beself-evident: That all men are created equal; that they are endowed by their Creator withcertain unalienable rights; that among these are life, liberty, and the pursuit of happiness.Jefferson himself relegated liberty to the realm of God in his Notes on Virginia: And canthe liberties of a nation be thought secure when we have removed their only firm basis, aconviction in the minds of the people that these liberties are of the gift of God? Finally,the current President, George W. Bush, carries on the traditional beliefs of the founderswhen he states I believe there's an Almighty, and I believe the Almighty's great gift toeach man and woman in this world is the desire to be free. This isn't America's gift to the

world, it is a universal gift to the world, and people want to be free.101

It is well to notethat liberty is viewed in American politics as Gods gift to people. Furthermore, freedomis regarded generally as a means towards recovering peace. President George W. Bushsheds light on this issue: And if you believe that, and if you believe freedom yields the

peace, it's important for the United States of America, with friends, to lead the cause of liberty. I'm not saying to any country, you must have a democracy that looks likeAmerica. I am saying, free your people, understand that liberty is universal, and help laythat foundation of peace for generations to come. 102 Freedom in America not onlyrepresents Gods gift, but the means towards achieving peace in the world. This means is

believed to be brought about through democratic states because they are the politicalinstitutions that regard freedom as important. Therefore, hope is placed in democraticstates because they will bring about the peace we all seek through freedom, as PresidentClinton says, Our hopes, our hearts, our hands, are with those on every continent whoare building democracy and freedom. Their cause is America's cause. 103

Democracy thus becomes the institution upon which people place their hope.Unfortunately, in exaggerating the states role in bringing about freedom, the institution of the democratic state replaces the institution of God. Gods institution is the Church and isthe true source for hope, because it brings about true freedom - unlike the freedom of Democracy which is easily degraded into doing what one likes, 104 true freedom actuallycomes from a relationship with God, 105 which only reaches a climax through the Church.John Paul II made this clear in his Message to the Youth of the World in 2004, To be

truly free means having the strength to choose the One for whom we were created andaccepting his lordship over our lives. 106 Since we know Christ in the sacraments, theChurch as mother of the Sacraments is a school of freedom .107

This might explain one reason why the Pope was ardently against the second War in Iraq.If true freedom comes from choosing God, government should then rank freedom of worship as its second greatest freedom behind life. Iraq was certainly governed in an

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undemocratic way; however, people were allowed to worship God through the CatholicChurch a liberty not granted in other societies throughout the world. In other words,acceptance or rejection of democracy as the only form of government has no bearing onfreedom in the world, but rejection of God, especially rejection of Gods Church does.

When people are restrained from loving God through His Church, the greatestdebasement of human rights is achieved. God has created us for Himself, and only in andthrough this relationship can humanity find peace and joy. Therefore, Jesus became manso that He could create and redeem the Church, not to create or redeem Democracy. Herewe have an example very pertinent to modern society that demonstrates the replacementof true hope with false, of Gods institution with mans.

In the Tower of Babel story, God shows us through scripture what can happen whenhumans seek their own ideals above Gods God destroys their achievement. Thesituation that Westerners find themselves in today is very much like the Tower of Babel.Then they said , Come , let us build ourselves a city and a tower with its top in the sky,

and so make a name for ourselves; otherwise we shall be scattered all over the earth. 108The people were building the tower with hopes that it would unite them in a single,

peaceful society, lest they should be scattered all over the earth. They were attemptingto complete through their human hands what can only be achieved through theredemptive hands of the suffering Christ. Only God can bring about true salvation andthus true peace (i.e. the Kingdom of God), and it is a blasphemy to attempt to create thisideal by human means alone.

Antichrist: Present Among UsIt is still doctrine today that an Antichrist will deceive all the nations ,109 although manyare unfamiliar with this particular belief. The Antichrist, as the greatest means towards

apostasy, is the culmination of fallen humanity through Satans hands. The Catechismsheds light on the devices of the Antichrist to lead people away from God:

the supreme religious deception is that of the Antichrist , a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in theflesh .

The Antichrist' s deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only berealized beyond history through the eschatological judgment . the Church hasrejected even modified forms of this falsification of the kingdom to come under

the name of millenarianism, especially the " intrinsically perverse " political form of a secular messianism .110

The deception of the Antichrist is to claim that the kingdom has come through falsemeans, or those means other than Christ Himself. As I stated before, the Church is

partaking in the Kingdom of God at this very moment. Through Christs sacraments, theKingdom exists on earth, albeit partially until the final judgment, and Christ truly reignson earth from His Eucharistic thrown the Tabernacle. In replacing the Church, which is

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the true Kingdom of God manifest on earth, with the state political ideal of democraticfreedom, Protestant political idealism which American democracy was founded on, hascreated the secular messianism of the Antichrist. Thus, the Tower of Babel is beingreconstructed in the nation state who seeks to create perfect society through politicalinstitutions rather than Gods institution.

Because humans are seeking a divine community through political institutions, whichwere created by man rather than God, they will never understand the perfection of such acommunity. Man is fallible because of his fallen nature and cannot provide what hehimself possesses not infallibility in political policy or elsewhere. Fortunately, the

perfect community already exists because the sinless man, Jesus, has provided it from His pierced side. This perfect community is the Church! Yes, the Church is the perfectcommunity through Christ - it is the means of achieving perfect peace in the world. Notthat the world will reach this perfection prior to the Second Coming (it wont) but, theChurch provides the real hope for a better world. Only through the saints can the worldreach its true goal, which is perfection in Christ. 111 And, only through the Church can the

saints be born.It is no wonder then that the denial of the Church leads to denial of the Kingdom manifeston earth and hope in humanity to provide this Kingdom. If the Kingdom will only comeabout in the future, then God has truly left humanity behind, the fallen world wasntactually resurrected in Christ, and we have much to be concerned about. Foremost of all,humanity must try and create this Kingdom on its own and in its own way. This notion isshown dramatically in the context of the Dispensationalist belief. As we saw, they

believe that the Israeli people are still in a covenant with God, and only through a literalre-establishment of the Temple and the City of Jerusalem, will the Kingdom of Goddescend upon us. Diplomatic policy suggests that the Western world and America in

particular is quite concerned with using diplomacy for establishing the Kingdom of Godin Jerusalem. Thus, the Israeli people receive large advancements from the Americangovernment, America has taken upon itself to establish democracy in the Middle East,and people are seeking ardently to rebuild the temple in Jerusalem today. 112

Notions of establishing a future Kingdom on earth through the Israeli people hastherefore become diplomatic policy. We have now come full circle - the failure tounderstand typology has led to a misunderstanding of the Church, leading to theerroneous belief that the Kingdom of God will manifest itself on earth after the secondcoming, which ultimately has created a false hope in political institutions to bring about

peace (i.e. the Kingdom of God) and in Dispensationalism in particular to actually bringabout the true Kingdom of God in Jerusalem through the true chosen people Israel.Further, there is hope that once again the Israeli people will sacrifice animals to God fromthe Temple Mount. Again, all these proclamations are falsely rooted in incorrect biblicalexegesis, and a denial of typology. Consequently, the Church is made void and so are thesacraments, which would nullify any animal sacrifice on the Temple Mount ,113 politics

become a false messiah, and Gods Kingdom is missed by many. But, we take hope inChrist as members of His Church because we rest in the hands that truly save theredemptive hands of Christ made present in the sacraments of the Church. We place hope

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in Mary our Mother, through whom we strive to make present the Kingdom of God in amore concrete way by becoming sanctified through the sacraments, by becoming saints!Mary our Mother, please protect us and bless us through Jesus Christ your son.

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End Notes

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Bibliography

Crocker III, H.W. Triumph : The Power and the Glory of the Catholic Church. ReprintEd. New York: Three Rivers Press, 2003.

Hahn, Scott. A Father Who Keeps His Promises: God's Covenant Love in Scripture.Cincinnati: Servant Publications, 1998.

Hahn, Scott. Hail Holy Queen. New York: Doubleday, 2001.

MacColluch, Diarmaid. The Reformation: A History. New York: Viking, 2004.

Olson, Carl. Will Catholics Be Left Behind: A Critique of the Rapture and Today'sProphecy Preachers. San Francisco: Ignatius Press, 2003.

Ratzinger, Joseph. Daughter Zion. San Francisco: Ignatius Press, 1983.

Schoeman, Roy. Salvation Is from the Jews: The Role of Judaism in Salvation History.San Francisco: Ignatius Press, 2003.


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1 Pope Benedict XVI, Encyclical Letter Deus Caritas Est (25 December 2005), Para. 11 (see also Para. 12).2 Ibid ., 31b; John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990), Para. 8.3 Catechism of the Catholic Church , prologue 1:1.4 Ibid ., 771, 791.5 Ibid ., 797; 2 Cor. 6:16; 1 Cor. 3:16; Eph. 2:21-22.6 Ibid., 85-87, 2032-2040; Lk. 10:16; Mt. 18:18; 1 Tim. 3:15.7 Diarmaid MacCulloch, The Reformation: A History (New York : Viking, 2004).8 Ibid. , 736, 1996-2005; Rom. 8:16-17.9 Ibid. , 1694, 1989; Lev. 20:26; Deut. 7:15.10 Ps. 51:9.11 Mt. 5:48.12 Rev. 17:1-5.13 Mt. 24:36, 42-44.14 Dan. 9:24-27.15 Rom. 11:20-26; Mt. 23:39.16 Zech. 13:8-9.17 Rev. 14:1.18 Rev. 20:2.19 Is. 66:5-14; Ez. 36:22-28; Jer. 16:14-15.20 Zech. 12:1-9, 14:1-9; Rev. 16:16; Rev. 20:8.21 Rev. 20:9-15; Zech. 14:12.22 Gen. 1:13:7.23 Gen. 3:88:22.24 Gen. 9:111:32.25 Gen. 12:1Exod. 19:25.26 Exod. 20:1Acts 2:4.27 Acts 2:4Rev. 20:3.28 Rev. 20:420:6.29 Heb. 8:13, Heb. 10:9.30 Mt. 5:17; Lk. 24:44.31 Sir. 27:6.32 Dan. 4:17-19; Jn.15:1-5; Ez. 17:8; Hos. 14:9; Ps. 1; Sir. 24:16.33 Is. 2:2-4; Jer. 31:31-34; Heb. 10:16; Is. 49:5-6; 53:11 (many is better translated as all).34 Catechism of the Catholic Church , 54-64.35

Is. 10:17-22; Rom. 9:23-28.36 Cf. passages describing remnant Is., Jer., Mic., Zeph.etc.37 Cf. Gen. 3:15; Rev. 12.38 Mt. 24:3-31.39 Jn. 9:3; Lk. 12:1-5; Ez. 18:20.40 Heb. 2:9.41 Acts 7:59-60.42 Rom. 8:17; 1 Pet. 2:20-21.43 Rev. 4:4, Rev. 7:13-14.44 Rom. 8:29-39; Rom. 11:5-7; 1 Pet. 2:9.45 Is. 55:8-9.46 Catechism of the Catholic Church , 38.47 1 Tim. 3:15, Mt. 18:17.48 Mt. 16:19, Mt. 18:18, Lk. 24:47, Jn. 20:21-23, James 5:15, Acts 5:2-11, 1 Cor. 5:3-13, 2 Cor. 2:5-11, 2 Cor. 5:18, 1 Tim.1:18-20, Titus 3:10.49 Mario Lopez, 2001-2006, (Feb 2006).50 Catechism of the Catholic Church , 1094.51 Rom. 5:14.52 Lk. 24:13-49.53 2 Thess. 2:15.54 Catechism of the Catholic Church , 1094.55 St. Augustine, Questionum in Heptateuchum . 2, 73: PL 34,623 .56 Predicted in Gen. 3:15.57 Cf. 2 Sam. 6:9 with Lk. 1:43; Cf. 2 Sam. 6:11; Lk. 1:56; Cf. 2 Sam. 6:16; Lk. 1:41.
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58 Catechism of the Catholic Church , 724.59 Ibid., 773, 2676 2679; Rev. 19:7-8;; Eph. 5:27.60 Acts 10:39, 13:29.61 Jn. 2:19-21.62 Rom. 5:14.63 Jn. 3:14-15; Nm. 21:8-9.64 1 Cor. 11:25; Ez. 16:59-60; Sir. 17:10.65 Jer. 31:31-34.66 Is. 10:20-22; Is. 11:11; Jer. 50:20.67 Scott Hahn, A Father Who Keeps His Promises: God's Covenant Love in Scripture (Cincinnati: Servant Publications,1998).68 Catechism of the Catholic Church , 760, 778; Eph. 1:4.69 Ibid. , 781, 1093.70 Ibid. , 877.71 Ibid. , 1612;, Ps. 86:9, Is. 66:18-20, Phil. 2:9-11, Rev. 5:9.72 Ibid. , 762; Is. 1:2-4.73 Is. 66:5-8; Ez. 36:22-28; Jer. 16:14-15; Is. 66:9-14.74 Lk.1:48.75 Gal. 3:27-29, Rom. 11:17-24.76 Ex. 4:22.77 Gen. 25:23.78 Lk. 19:41-44; Mt. 23:37; Is. 43:18-19, 21-22, 24-25; 2 Cor. 1:18-22 ; Hos. 2:16, 17, 21-22 ; 2 Cor. 3:1-6; Mk. 2:18-22 .79 Eph. 5:25-27.80 Catechism of the Catholic Church , 766.81 Gen. 2:21-23.82 Catechism of the Catholic Church , 766.83 1 Cor. 11:25.84 Rev. 12:1, 17-18.85 Catechism of the Catholic Church , 169, 505-507; James 1:18; Is. 66:8-13.86 Ibid. , 1118.87 Ibid. , 111688 Ibid. , 111589 Jn. 19:26-27.90 Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, 15 September 2001 , T he

Ecclesiology Of The Constitution On The Church, Vatican Ii, Lumen Gentium , Mary as the Personified Church.91 Catechism of the Catholic Church , 76592 Justin Martyr, 150 AD, 1 st Apology , Ch. LXVI OF THE EUCHARIST.93 1 Cor. 10:16, 11:27.94 Catechism of the Catholic Church , 1094; Jn. 6:48-51.95 Jn. 6:56; Jn. 15:4.96 Catechism of the Catholic Church , 541, 669 670, 1130.97 Catechism of the Catholic Church , 541; Mk. 1:14-15.98 Book of Esther 99 Jer. 30:1-8; Mt. 11:29-30.100 Pope Benedict XVI, 1 January 2006, Message for the celebration of the World Day of Peace : In Truth, Peace , Para. 6.101 President George W. Bush, 23 January 2006, President Discusses Global War on Terror at Kansas State University ,Kansas State University, Manhattan, Kansas.102

Ibid.103 President Bill Clinton, 21 January 1993, First Inaugural Address .104 Pope John Paul II, 6 August 1993, Veritatis Splendor , Para. 32.105 Jn. 8:31-33, 14:6.106 Pope John Paul II, 22 February 2004, Message Of The Holy Father To The Youth Of The World On The Occasion Of The

XIX World Youth Day 2004 , Para. 4. 107 Ibid. , Para. 5.108 Gen. 11:4.109 2 Th ess. 2 : 4 - 12 ; I Th ess. 5 : 2 - 3 ; 2 Jn. 7 ; 1 Jn . 2 :1 -8, 22.110 Catechism of the Catholic Church , 675-676.
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111 Pope Benedict XVI, 20 August 2005, Address: Apostolic Journey to Cologne on the occasion of the XX World Youth Day, Youth Vigil by Cologne - Marienfeld, Paragraph 18-22.112 Roy H. Schoeman , Salvation is from The Jews (San Francisco: Ignatius Press, 2004) (where he cites The TempleInstitute ).113 Heb. 9-10.

Premillennial Dispensationalism and American Democracy

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