A Lutheran Response To The Premillennialist Eschatology of Fundamentalist Christian Groups in Papua New Guinea

Melanesian Journal of Theology 13-2 (1997)
A LUTHERAN RESPONSE TO THE

PREMILLENNIALIST ESCHATOLOGY
OF FUNDAMENTALIST CHRISTIAN
GROUPS IN PAPUA NEW GUINEA
Greg Schiller
Greg Schiller is an Australian, lecturing at the Lutheran

Highlands Seminary, where he is currently Vice-Principal. He
completed a Bachelor of Theology at the Lutheran Seminary in
Adelaide, and has commenced studies towards a Master of
Theology.
Introduction
My interest in the subject of premillennialism comes from
experiences in Papua New Guinea. There, I have noticed a
number of Christian groups fervently teaching the doctrine.
Equally, I noticed that Papua New Guineans readily recognised
the basic themes of premillennialism. It is with this background
that the study has been made.
First, premillennialism is described. The major focus is on

pretribulational premillennialism as the most popular, perhaps the
most promulgated, and the most complex, form of
premillennialism. Those Christian groups, who are
premillennialists, are then listed.
Secondly, a Lutheran perspective on premillennialism is

given. A Lutheran critique on each separate detail of
premillennialism is not made, though this would have been a
useful study. Instead, hermeneutical principles are discussed, with
particular reference made to the millennium.
The next section places premillennialism in the context of

Papua New Guinea. I discuss whether traditional beliefs, and
32
modern conditions, make premillennialism attractive to Papua

New Guineans.
Finally, suggestions are made for a response by the

Evangelical Lutheran church of Papua New Guinea.
Premillennialism
Stated briefly, premillennialism is the belief, based on Rev
20, that Christ will return to earth to set up an idyllic kingdom,
which will last for 1,000 years. This belief is sometimes called
“chiliasm”, based on the Greek word xi<lia (chilia = thousand),
whereas the word “millennium” is based on the Latin words mille
for “thousand”, and annus for “year”. The fact that Christ comes
before this 1,000-year period, gives rise to the word
“premillennialism”. Beliefs, differing from premillennialism, are
classified as “postmillennialism”, and “amillennialism”.
Postmillennialists believe that, through Christian teaching

and preaching, the influence of the gospel, in this world, will
spread, to such an extent, that the whole world will experience an
extended period of peace and prosperity. This period they call the
millennium. At the close of this period, there is a brief period of
tribulation, after which Christ will return. That Christ returns after
the millennial period, gives rise to the term postmillennialism. 1
Amillennialists do not believe in the millennium as a time

of universal peace and prosperity just prior of the end of the world.
They interpret the 1,000 years of Rev 20 to be a figurative
expression, referring to the complete period, from the death and
resurrection of Christ, to His second coming. Christ’s defeat of
Satan at Calvary, and His reign in heaven, is the millennium,
present now.2
1
Loraine Boettner, “Postmillennialism”, in The Meaning of the Millennium:
Four Views, Robert G. Clouse, ed., Downers Grove IL: IVP, 1972, pp. 117-141.
2
Anthony Hoekema, “Amillennialism”, in The Meaning of the Millennium:
Four Views, Robert G. Clouse, ed., Downers Grove IL: IVP, 1972, pp. 147-187.
33
Premillennialists are distinctive, in believing that there will

be a literal reign of Christ on this earth before the end of this age.
This, then, affects their perception of end-time events. While
postmillennialists and amillennialists believe that the return of
Christ, the resurrection of the dead, and the judgment, occur as a
combination of events concentrated at the end of time,
premillennialists believe these events occur in stages, extending
over a long period of time. The return of Christ is not yet the end
of the world. His return and the end of the world are separated by
at least 1,000 years. For some premillennialists, the very return of
Christ is not one event, but it occurs in stages. Likewise, the
resurrection of the dead and the final judgment also have distinct
phases, and do not occur as one event. Thus, premillennialists
develop a neat program of the different events that will take place.
They outline when they will take place in relation to other events,
and, sometimes, are able to indicate the number of years
separating events, by their interpretation of prophetic numbers.
Among premillennialists, there are different opinions

regarding the exact programme of end-time events. The major
difference involves Christ’s return, in relation to the tribulation
period. The tribulation, in the context of premillennialism, refers
to a short period (usually seven years) of intensive trouble in the
period immediately preceding the millennium. Premillennialists
are divided in opinion, as to whether Christ will return before,
midway through, or after the tribulation.
Post-tribulational premillennialists believe that Christ

returns after the tribulation. The tribulation is viewed as a period
of intense persecution of the church, during which the Antichrist
rises in opposition to the church.3
Pre-tribulational premillennialists believe that Christ’s

return will be in two stages – the first stage occurring before the
tribulation. This first stage of Christ’s return is known as the
3
Christianity Today Institute, “Our Future Hope: Eschatology and its Role in the
Church”, in Christianity Today 31 (February 6, 1987), p. 5-I.
34
“rapture”, when Christ takes His church to heaven. At the end of

the tribulation period, Christ returns with His church to set up His
kingdom on earth for 1,000 years.4
Mid-tribulational premillennialists believe in a seven-year

period prior to the millennium, the first half of which is a period of
persecution, experienced by the church. Then follows the rapture
so that the church is spared the later, more intense, troubles,
known as the great tribulation. 5
Pre-tribulational premillennialism is probably the most-

dominant eschatological position among premillennialists.6
Certainly, the more-sensational books about end-time events,
which have found popular appeal, have been written from this
perspective. It is their programme for end-time events that is
outlined here.
1. Signs of the end. Despite their preoccupation with

signs, pre-tribulational premillennialists believe that
most signs of the end happen only after the church
has been raptured from the earth.7 However, they
believe that world events, prior to the rapture should
reveal developments, which anticipate the signs to
occur before the end. Therefore, conditions
prevailing during the tribulation period – lawlessness
and rebellion, violence, sexual perversion, occultism,
earthquakes, unstable economic conditions, plagues,
famines, and wars – are expected to assume greater
magnitude, as the rapture gets closer.8
4
Ibid., p. 4-I.
5
Ibid., p. 5-I.
6
Ibid., p. 4-I.
7
R. Ludwigson, A Survey of Bible Prophecy, Grand Rapids MI: Zondervan,
1973, p. 142.
8
Tim LaHaye, The Beginning of the End, Wheaton IL: Tyndale House, 1972,
pp. 91-136.
35
Current events, especially regarding Israel, the

Middle East, a United Europe, Russia, and the World
Council of Churches, are interpreted as prefiguring
events and alliances, from which will arise, in the
tribulation period, a world dictator, and world
religion.9 Pre-tribulational premillennialists are at
their most creative here, imagining how current
events will evolve into fulfilled Bible prophecies.
2. The Rapture. The second coming of Christ occurs

in two stages. Christ comes in the air, secretly as a
thief (1 Thess 2), at the rapture. He comes to the
earth, publicly, in His glorious appearing (Rev 1:7).
The chief text said to support the rapture is 1 Thess
4:16-17. Though this text seems to describe a very
public appearing of Christ, pre-tribulational authors
maintain that it is audible only to believers.10 Living
Christians, together with dead Christians, who are
raised at this moment, receive their glorified bodies,
as described in 1 Cor 15:51-52. They meet Christ in
the sky, and are taken with Him to heaven. 11
Promises, in scripture, that believers will be saved
from the wrath to come (Rom 5:9; 1 Thess 1:10; Rev
3:10) are cited as proof that the church must be taken
to heaven before a time of tribulation is experienced
by others left on earth.12 Following a futurist
interpretation of Revelation, 13 the outline of
Revelation also supports that the church (Rev 2-3)
will not suffer the tribulation (Rev 6-18).14
9
Ibid., pp. 168-169, 146, 147, 158.
10
Ibid., p. 27.
11
Ibid., p. 25.
12
Ibid., pp. 81-82.
13
Barry Chant, and Winkie Pratney, The Return, Chichester UK: Sovereign
World, 1988, pp. 122-123.
14
LaHaye, The Beginning of the End, p. 15.
36
3. The Tribulation. The period between the two stages

of Christ’s return is called the “tribulation”. Rev 6-
18 pictures this time of trouble on earth. Prophecies
from Dan 9 are used to determine that it will last for a
period of seven years.15 A number of events are
expected to occur. The temple will be rebuilt in
Jerusalem, and temple sacrifices renewed. A political
leader will make a seven-year treaty with Israel.
Midway through, the contract will be broken, and the
political leader will halt sacrifices at the temple,
demanding absolute allegiance to himself. Those
who do not worship him are severely persecuted (Dan
9:26-27; Rev 12-13). This world leader rules during
a period of intense trouble on earth, which is seen as
God’s wrath on the idolatry of people, who have
rejected him. However, 144,000 Jews are converted
during this period, and preach the gospel to the ends
of the earth.16
During this seven-year period of trouble on earth,

Christians have already appeared before the judgment
seat of Christ (2 Cor 5:10), and have been fully
reunited with Christ in heaven. Their time in heaven
is usually called “the marriage supper of the Lamb”
(Rev 19:5-10). 17
4. Armageddon and the Return of Christ. The end of

the tribulation period will be characterised by
immense destruction of the earth and her people, and
by a final world war (Armageddon), concentrated in
Israel. Christ returns to the earth in time to save
Jerusalem from attack. This is the public return of
Christ, with His saints, to set up the millennial
15
Jerry Vines, I Shall Return: Jesus, Wheaton IL: Victor Books, 1977, pp. 69-
70.
16
Ibid., p. 75.
17
Ibid., p. 100.
37
kingdom on earth. The immense destruction, at the

end of the tribulation, is God’s retributive judgment
on the Christ-rejecting people of the tribulation
period. They are sentenced to eternal punishment,
but spend the next 1,000 years in a place called
“torments” (Luke 16:19-31). A Jewish remnant, and
others, who showed faith in Christ, by the way they
treated this Jewish remnant, during the tribulation, are
allowed into the millennial kingdom. The judgment,
described in Matt 25:31-46 is believed to occur at this
time. 18
5. The Millennium. With evil utterly routed at

Armageddon, Satan is bound for 1,000 years, and
Christ begins His reign on earth. Revelation does not
give many details about this kingdom, except its
duration. Old Testament prophecies, made to Israel,
are fulfilled, literally, during this period, and these
provide the details of what the kingdom will be like.
There will be peace among men (Is 2:4), and between
men and the animal kingdom (Is 11:6; 65:20). Jesus
rules a perfect, one-world government (Zech 14:9,
16-21). The ravaged earth will have been restored.
Sacrifices at the temple will be restored (Ezek 45:17).
Nations will regularly travel to Jerusalem to keep the
feast of tabernacles (Zech 14:16). 19
Christians have already been raised, at the time of the

rapture. The first resurrection (Rev 20:4-5) is
believed to refer to those believers, martyred during
the tribulation, and possibly Old Testament believers.
At the end of the millennium, Satan is released.
Some descendants of Israel’s enemies, born during
the millennium, are deceived by Satan, and organise
18
Hal Lindsey, There’s a New World Coming: a Prophetic Odyssey, Santa Ana
CA: Vision House, 1973, pp. 217-226, 263-265.
19
Ibid., pp. 268-270.
38
for war. But Christ defuses the rebellion, and ushers

in God’s eternal kingdom. 20
6. The Great White-Throne Judgment. At the end of

the millennium, there occurs the resurrection of all
the bodies and souls of the unbelieving dead of all
ages, to be gathered at the great white throne of God
(Rev 20:11-15). This last judgment is a final
confrontation between God and unbelieving people,
to clearly demonstrate to unbelievers why they are
already condemned. They join Satan in the “lake of
fire”.21
7. Creation of a New Heaven and Earth. God

destroys the old earth, and recreates a new heaven
and earth. His crowning creation is the New
Jerusalem (Rev 21). The building materials and
dimensions are taken quite literally.22 God will
supply all the natural resources for this restored
paradise.23
Who are the premillennialists? Premillennialism is

prevalent among Christians, who favour a more literal
interpretation of the Bible. It is, therefore, the predominant view
among the more-conservative denominations.24 Virtually all
people, who identify themselves as fundamentalists, are
premillennialists.25 The majority of evangelicals are also. 26
20
Ibid., pp. 277-278.
21
Ibid., pp. 279.
22
Ibid., p. 292.
23
Ibid., pp. 285, 288-289.
24
Chant and Pratney, The Return, pp. 123-125.
25
Kathleen C. Boone, The Bible Tells Them So, London UK: SCM Press, 1989,
p. 53.
26
Chant and Pratney, The Return, p. 125.
39
Premillennialism is widespread among Pentecostals.27 Seventh-

day Adventists have a distinctive premillennialist eschatology.
Fundamentalists accept premillennialism, because of its

literal interpretation of prophecies. Those, who do not subscribe
to premillennialism, are suspected as being of liberal persuasion.
It is thought that, if one can interpret prophetic texts in a non-
literal way, then the historic Christian doctrines can also be
explained away, through non-literal interpretations. 28
Fundamentalists have also accepted dispensationalism,

taught by J. N. Darby, and popularised by C. I. Schofield. 29 This
view divides scripture into seven dispensations, or periods of
time. 30 It teaches that, in each successive dispensation, God deals
differently with humankind. Under the dispensation of Law, God
dealt with Israel, while under the dispensation of Grace, God deals
with the church. Israel and the church are two distinct peoples of
God, for which He has two distinct purposes. The promises made
to Israel, therefore, cannot find fulfilment in the church. They
must be literally fulfilled in Israel. This, it is believed, will happen
in the next dispensation – the millennium. In dividing scripture
this way, dispensationalism has ensured that Old Testament
prophecies are interpreted literally.31
Evangelicals separated from fundamentalists in the 1940s,

as a reaction against the separatist, anti-intellectual tendencies
among fundamentalists. They remained, however, strongly
committed to biblical inerrancy. 32 Often, they are characterised as
27
Ibid.
28
Robert P. Lightner, Prophecy in the Ring, Denver CO: Accent Publications,
1976, p. 52.
29
T. P. Weber, “Dispensationalism”, in Dictionary of Christianity in America,
Daniel G. Reid, ed., Downers Grove IL: IVP, 1990, p. 358.
30
Boone, The Bible Tells Them So, p. 50.
31
Hermann Hoyt, “Dispensational Premillennialism”, in The Meaning of the
Millennium: Four Views, Downers Grove IL: IVP, 1972, pp. 72-73.
32
B. L. Shelley, “Evangelicalism”, in Dictionary of Christianity in America,
Daniel G. Reid, ed., Downers Grove IL: IVP, 1990, pp. 413-416.
40
stressing a personal experience of God’s grace, usually termed the

“new birth”. Many evangelicals abandoned dispensational
theology, though most have continued to be premillennialists.33
In general, Pentecostals share the premillennial and

dispensational beliefs of fundamentalists. They are unique, only,
in their belief that their own movement is a fulfilling of end-time
prophecy.34 In recent years, there has been less dependency on
dispensationalism among Pentecostal scholars. However, many
are still premillennialists. The statement of faith of the
Assemblies of God, for example, commits their denomination to a
premillennialist, though not necessarily dispensational,
eschatology.35
Seventh-day Adventists have a unique understanding of the

millennium. They believe that, when Christ comes again, all the
wicked are slain, and Satan inhabits a desolate earth for 1,000
years. This is his chaining – he has no one to tempt. Resurrected
believers, and living saints, are taken with Christ to heaven, where
they reign with Him for 1,000 years. During this period, all the
righteous participate in the “millennial judgment”. This
“judgment” serves the purpose of satisfying the righteous that
God’s judgments are just. At the end of the millennium, the
wicked are raised, and Satan leads one last rebellion against
Christ. Christ descends, with all the saints to the earth, and
executes the decisions of the millennial judgment. Satan, his
angels, and all the wicked, die an eternal death. Christ establishes
33
J. A. Carpenter, “New Evangelicalism”, in Dictionary of Christianity in
America, Daniel G. Reid, ed., Downers Grove IL: IVP, 1990, pp. 813-814.
34
D. J. Wilson, “Pentecostal Perspectives of Eschatology”, in Dictionary of
Pentecostal and Charismatic Movements, Stanley M. Burgess, and Gary B.
McGee, eds, Grand Rapids MI: Zondervan, 1988, pp. 264, 267.
35
F. L. Arrington, “Dispensationalism”, in Dictionary of Pentecostal and
Charismatic Movements, Stanley M. Burgess, and Gary B. McGee, eds, Grand
Rapids MI: Zondervan, 1988, pp. 247-248.
41
His eternal kingdom on a renewed earth, which all the believers

inhabit eternally.36
Premillennialism, then, is popular among quite different

Christian traditions. Fundamentalists, described above, as a
separate group, are distinct from Pentecostalism and Adventism.
Yet “fundamentalism” is an approach to interpreting the Bible, I
believe, which all premillennialists have in common. This is
discussed in the next section, and it is in this more-inclusive sense
that the term “fundamentalist” will now be used.
A Lutheran Perspective on Premillennialism

How are we able to know what prophetic passages in the
scriptures mean? The answer to this question is important in
determining what is the Lutheran position regarding
premillennialist eschatology.
There are a number of convictions fundamentalists have

about scripture, which Lutherans do not hold. 37 Some are
important to the discussion of this topic. Firstly, the
fundamentalist tends to believe that everything written in the Bible
is of, more or less, equal importance.38 Secondly, there is a strong
tendency to interpret everything in the Bible literally. It is
frequently asserted that the Bible is a plain book, and that literal
interpretations are the obvious, common sense, ones.39 Among
many other distinct beliefs, fundamentalists hold regarding the
Bible, these two, I believe, determine very much the
hermeneutical principles operating for a premillennialist
interpretation of scripture.
36
Ministerial Association of the General Conference of Seventh-day Adventists,
Seventh-day Adventists Believe . . . A Biblical Exposition of 27 Fundamental
Doctrines, Washington DC: Ministerial Association, 1988, pp. 335-372.
37
Henry P. Hamann, The Bible Between Fundamentalism and Philosophy,
Minneapolis MN: Augsburg Publishing, 1980, pp. 9-29.
38
Ibid., pp. 11, 63.
39
Ibid., pp. 14-15.
42
Following these principles, fundamentalists staunchly

uphold premillennialism as an unnegotiable tenet of faith. Old
Testament prophecies are interpreted (at least in part) literally,
without any reference to the New Testament. Isolated passages
are interpreted to provide a timetable of end-time events, without
allowing other passages of scripture to have any controlling
influence. Fundamentalist interpretations have a kind of “proof
text” support. Doubting their interpretations, doubting
premillennialism, is tantamount to doubting the authority of the
scriptures.40
Fundamentalists, and premillennialists, at that, do face the

dilemma of choosing whose “literal” interpretation is right. In the
speculative area of the last times, different fundamentalist
exegetes will interpret the same text quite differently from one
another.41 In popular books on the subject, the proliferation of
sensational interpretations, often changing according to the current
events of the time, bears out this problem. Giving all texts equal
value, and interpreting them “literally”, ends up with rather
subjective interpretations. There are some other controls for
fundamentalists, though. These, as much as fundamentalists claim
to hold the Bible as their authority, are extra-biblical authorities.
The Schofield Bible is one such popular and “accredited”
authority, which controls many fundamentalist interpretations.42
The commentary in the Schofield Bible helps to guide the reader
to the “obvious” meaning of the text. The division of scripture
into seven periods (“dispensations”) is accepted, and determines
how texts are interpreted. 43 Other commentaries, and the
preachers and teachers in the movement itself, hold leading roles
as authoritative interpreters. Usually, one is not to question their
interpretations, or that could be construed as a lack of faith in the
40
Ibid., p. 21.
41
Boone, The Bible Tells Them So, pp. 42-45.
42
Millard J. Erickson, Contemporary Options in Eschatology, Grand Rapids MI:
Baker Book House, 1977, p. 114.
43
Ibid., p. 109.
43
Bible itself. 44 Ultimately, then, fundamentalists have some

controlling factors in interpreting biblical texts literally. These
controls demand a premillennialist eschatology. But, as to specific
interpretations of end-time events, these controlling factors have
not been able to contain the speculative interpretations: all
claiming to have biblical support.
The doctrinal statements of the Lutheran church of Australia

set out, clearly, its hermeneutical principles for interpreting
scripture passages about the last things. As with all doctrines, the
person and work of Jesus Christ is at the centre of the doctrine of
last things. Scripture passages about the last things cannot be
interpreted in a way that is inconsistent with the gospel of Jesus
Christ. The doctrinal statements see this as the determining
principle of scripture interpretation, including also the
interpretation of eschatological passages, and figures, in both the
Old and New Testaments.45
Other principles, guiding interpretation, are: to adhere

closely to the words of scripture; to emphasise the clear
doctrinal passages (sedes doctrinae); to interpret scripture
with scripture; to read the Old Testament in the clear light
of the New Testament; to maintain, carefully, the essential
distinction between Law and Gospel. 46
These principles, properly adhered to, guard against

speculative interpretations being peddled as having biblical
authority.
Lutheran interpretations are usually unable to provide

direct, and absolute, information about the end times, in the way
the premillennialists do. The prophetic passages on the last things
often use figurative language. This is because they usually speak
44
Boone, The Bible Tells Them So, pp. 72-73, 78, 81-82, 94-95.
45
Doctrinal Statements and Theological Opinions of the Lutheran Church of
Australia, Adelaide SA: Lutheran Publishing, 1985, p. A14.
46
Ibid.
44
about things, which are beyond our experience, and about events,
which have not yet happened. It is not always possible to interpret
precisely what is meant by each prophecy. The principle of
“scripture interprets scripture” is often not able to be used either,
since many figures in the passages on the end times have no
analogy elsewhere in the scriptures.47 In such cases, it is not right
to assert that one particular interpretation is dogmatically correct.
A tenet of faith cannot be built on an isolated and/or obscure
passage. Clear doctrinal passages should, therefore, control our
interpretation of obscure passages. 48 Lutherans, therefore, do not
join with premillennialists, in publishing details and timetables
about unfolding end-time events. These, they believe, cannot be
arrived at with certainty, from scripture, but are supplemented by
human speculation.
The Lutheran Confessions reject the teaching that, before

the resurrection of the dead, saints and godly men will possess a
worldly kingdom, and annihilate all the godless (AC XVIII). The
premillennialist expectation of a 1,000-year reign of Christ, and
the saints on earth, is rejected as unscriptural.
The Old Testament passages, which prophesy about

universal peace and prosperity (Is 2:2-4; 11:6-9; Zech 9:9-10;
14:16; Mic 4:1-4), do not demand, as premillennialists maintain, a
future millennium, as fulfilment of the prophecies. Lutherans see
these prophecies as fulfilled, beginning with the establishment of
God’s kingdom rule at Christ’s first coming, continuing through
the church age, in the preaching of the gospel, and administering
of the sacraments, and, finally, consummated, when Christ comes
again. 49 The New Testament witnesses to the peace on earth that
came at Christ’s birth (Luke 2:14), and is for all who believe in the
gospel (John 14:27; 16:33; Eph 6:15; Phil 4:7).
47
Werner Elert, Last Things, Martin Bertram, tran., St Louis MO: Concordia
Publishing, 1974, p. 8.
48
Doctrinal Statements, p. A14.
49
Francis Pieper, Christian Dogmatics III, St Louis MO: Concordia Publishing,
1953, pp. 520-521.
45
Old Testament prophecies even link the promises for peace

with promises the New Testament sees fulfilled with the
incarnation (Is 11:6-9; cf. Is 11:1-8). In that any prophecies still
pertain to the future, Lutherans interpret that their fulfilment will
come at the last day, and in the age to come. 50
The only passage in the Bible, speaking of a 1,000-year

reign, is in the Apocalypse (Rev 20:1-6). This calls into question
the importance the premillennialists have put on the doctrine.
Although Jesus spoke about the end times, He never predicted a
1,000-year earthly reign, nor any events that require such a period
to take place. Likewise, the apostle Paul made no mention about
such an earthly rule.
Compounding the difficulty, in interpreting the passage, is

its obviously figurative language. For example, not even
premillennialists demand that a literal chain is used to bind Satan
(Rev 20:1-2). Key, chain, abyss, serpent, all are figures, and so,
most likely, is the 1,000 years. Clear scripture passages, and the
message of the Bible, centring in the gospel of Jesus Christ, must
guide the interpretation.
Premillennialists are determined that an earthly kingdom is

meant. Some believe that it will be the time, when a Jewish
kingdom is literally restored, having been postponed, when the
Jews rejected Christ. Lutherans see no support for this theory of
postponement, nor of an earthly kingdom. Quite the opposite is
spoken of in scripture. The kingdom of God, which will be finally
consummated, at the end of time, has already begun (Luke 17:20-
21). It was inaugurated in the life of Jesus Christ, His
proclamation of the good news, and in His death and resurrection.
It is not a kingdom, belonging to this world (John 18:36), offering
an earthly, and external, peace.
50
Ibid., p. 522.
46
The 1,000-year period of Rev 20 can be understood as the

whole Christian era between Christ’s first and second comings.
Firstly, Satan is bound (Rev 20:1-3), and secondly, the souls of
those beheaded for witnessing for Christ, and those who remained
faithful to Christ, in not worshipping the beast (Rev 12-13), reign
with Christ (Rev 20:4-6). The binding of Satan, in Rev 20:1-3,
seems to parallel Rev 12:7-17, which pictures Christ’s victory
over Satan (12:4-5,10), the persecuted Christians’ victory over
Satan, because of Christ’s death on the cross (Rev 12:11), and
God’s protection of the church, despite Satan’s continuing attack
(Rev 12:13-16). Satan is bound, in that Christ has won the
victory. Because individual believers, martyrs, and the whole
church, participate in this victory, Satan is ultimately unable to
take away the blessings of God’s kingdom from them, even
though he continues to attack them. Luther’s hymn, “A Mighty
Fortress”, expresses this well.
Elsewhere in the New Testament, Jesus’ casting out of

demons is evidence of His victory over Satan, binding (dh<s^
(dēsē) = binding) the strong man (Matt 12:29), and evidence, also,
of the presence of God’s kingdom (Matt 12:28). Noticeably, the
same verb (e@dhsen (edēsen) = bound) is used in Rev 20:2,
speaking of Satan being bound for 1,000 years. Jesus also sees, in
the disciples’ missionary activity, a repression of Satan’s power
(Luke 10:17-18). The binding of Satan, the thwarting of his
power, is understood, then, in the New Testament, as occurring
already with Christ’s first advent. 51 Essentially, of course, the
good news proclaims Christ has won the victory over sin, death,
and Satan, in His death and resurrection. Passages, such as John
12:31-32 and Col 2:14-15, unmistakably emphasise Christ’s death,
as the triumph over Satan. Because of such clear New Testament
teaching, then, Lutherans would generally regard the 1,000-year
binding of Satan to refer to the church age – the time between
Christ’s first and second advent, when, although Satan’s attacks
are felt, Christians already have victory over Satan, because of
51
Hoekema, “Amillennialism”, p. 163.
47
Christ. This particularly fits the context of Revelation. Persecuted

Christians are assured that Christ has won the victory, and as has
been said above, no matter what happens to them, Satan is unable
to take away their participation in Christ’s victory (Rev 12:11).
The reign with Christ for 1,000 years (Rev 20:4-6), does not
demand to be interpreted as an earthly reign. Many points of the
text indicate that it is not that. John saw thrones. In every other
instance in Revelation, except for Satan’s, or the beast’s, thrones,
John saw the souls of those who had been beheaded for their
faithful witness to Christ. The indication is that John, in a
visionary way, saw martyrs – people who had died for their faith,
and consequently were no longer living on this earth. A parallel
vision is in Rev 6:9.
John’s vision assures people, who had seen, or would soon

see, friends and relatives persecuted, and executed, for their faith
in Christ, certainly that, even though they die, they are alive with
Christ. This interpretation holds that the “first resurrection” (Rev
20:4) refers not to the resurrection of the body at the last day,
which is mentioned later in Rev 20:11-13. It refers, rather, to the
transition from physical death to life with Christ in heaven for the
believer.52 The “first resurrection” is a way of describing that,
even though Christians die, they are enjoying life, in fellowship
with Christ. “This is the first resurrection”, John says (Rev 20:4c).
In contrast, the rest of the dead, those who have rejected Christ,
John does not see as coming to life (Rev 20:5). They do not share
in this living and reigning with Christ. What is more, they will
suffer the second death, which is eternal punishment at the last day
(Rev 20:14). This second death, however, has no power over
those who have shared in the “first resurrection”. This
interpretation then, sees the 1,000-year reign as speaking about a
heavenly, not an earthly, reign. Those Christians, who die, enjoy
life with Christ now (cf. Phil 1:23; 2 Cor 5:8), and, at the second
advent of Christ, their bodies are resurrected. Sometimes this
52
Ibid.
48
interpretation is called “realised millennialism”, referring to its

belief that the millennium is not a future period on earth, but a
ruling with Christ now, in heaven.53
Lutherans have not made this interpretation of Rev 20 a

doctrine, to be confessed. The interpretation is largely dependent
on doctrines, clearly taught elsewhere in the New Testament. On
the basis of these clear doctrines, Lutherans reject that Rev 20
teaches that there will be resurrections at different times for
believers and unbelievers. They teach that there will be a general
resurrection of all the dead, both the godly and ungodly, on the
last day.54 The second advent of Christ also will be a single,
visible return – not in the stages of the premillennialists’
schedule. 55 Logically interconnected with these, is the belief,
clearly stated in the New Testament, that the time of the end is
unknown.56 Premillennialists, in our generation, design timetables
for end-time events, which preserve only an imminence for the
commencement of the timetable.
Pre-tribulational premillennialists believe the rapture will

occur unannounced. But, following the rapture, a dependable
programme of end-time events sets the time period for the
tribulation, followed by the millennium. The beginning of the
millennium, and the last day, can then be calculated fairly
accurately. 57 This is clearly contrary to scripture (Mark 13:33; 1
Thess 5:2; Matt 24:36).
Likewise, when the Bible speaks about signs,

premillennialists determine, with various degrees of precision,
how, exactly, these signs are unfolding in history. The purpose for
all this is to pinpoint how soon the end-time events will be. Jesus’
53
Ibid., p. 169.
54
Doctrinal Statements, p. A15.
55
Ibid.
56
Ibid.
57
Hans Schwartz, “Eschatology”, in Christian Dogmatics 2, Carl E. Braaten,
and Robert W Jenson, eds, Philadelphia PA: Fortress Press, 1984, pp. 581-582.
49
eschatological discourse (Matt 24-25; Mark 13; Luke 21) contains

images for the end of the world, which refer, in the first case, to
the destruction of Jerusalem in AD 70. We are not able to ascribe
particular historical events as fulfilment of each sign, and so
determine that the end is near. Much that Jesus described already
occurred at the destruction of Jerusalem. During the church age,
similar types of signs have occurred again. At the end, they will
be not so much pre-signs, as Elert says, “but the very tokens of the
dramatic end itself”.58 The purpose of the signs has been, and is,
even now, in summoning Christians to be ready to live, in
anticipation of the second advent of Christ (Mark 13:37; Matt
24:27; 25:1-13).
A very succinct, and final, criticism of the earthly millennial

kingdom theory can be made with a statement from Elert: “The
cross ever remains the kingdom’s emblem in the world”. 59 Jesus
called those, who would be His disciples, to take up their cross,
and follow Him (Mark 10:38f; Rom 6:6; Col 2:19; Gal 5:24;
6:14). Tribulation and distress would be the ongoing experience
of God’s people, according to the New Testament (John 15:18-20;
2 Tim 3:12; Acts 14:22; Rom 8:35-37). Only pretribulational
premillennialists are able to assign the major portion of Rev 6ff. to
tribulation events that happen after Christians have been taken to
heaven. John, contrary to this, saw himself as sharing in these
sufferings (Rev 1:9). During this church age, our faith is in Christ,
and His victory won on the cross. Our hope is for the
consummation of all His promises at the end. This is the tension,
characteristic of Christ’s kingdom, between His first and second
advent: the “already”, and the “not yet”, the victory we have in
Christ, yet the appearance of defeat that exists while we are in this
world.60 Christ’s kingdom, therefore, will remain under the cross,
until the end of the world. The Parousia, resurrection, and last
58
Ibid., pp. 581-582.
59
Elert, Last Things, p. 32.
60
Doctrinal Statements, A15.
50
judgment, must, therefore, occur as a combination last event at the

end of the world.
Papua New Guinean Predisposition to Premillennialist

Eschatology?
That cargo cults have been both prevalent and prolific in
Melanesia is well-known. Tourist information publications,
especially, recount their bizarre activities. 61 However, from the
more serious studies of the movements, some indications of why
premillennialist eschatology is popular and attractive in Papua
New Guinea maybe suggested.
Worsley, in his book, The Trumpet Shall Sound, compares

cargo cults, occurring across Melanesia, from Fiji to Irian Jaya,
over a time spanning the 1870s to the 1950s. He calls cargo cults,
“millenarian movements”, because he sees the cults as expecting
and preparing for a future period of paradise on earth, a soon-
radical change in the present order of things.62
Worsley argues that millenarian movements are likely to

occur among people divided into small, separated social units,
who feel themselves to be oppressed by another class or
nationality.63 They tend to occur among people, who lack the
scientific and technical knowledge of their oppressors.64 Worsley
shows that Melanesians felt oppressed, in their contact with
foreign colonial administrators and merchants, and with Christian
missionaries. Some groups lost land, 65 some lost, at least for a
time, a large proportion of their male population to labour
recruiters.66 All were confronted by challenges, and attacks on
61
David Stanley, South Pacific Handbook, Chico CA: Moon Publications, 1986,
p. 422.
62
Peter Worsley, The Trumpet Shall Sound, London UK: Paladin, 1970, p. 22.
63
Ibid., pp. 235-236.
64
Ibid., p. 233.
65
Ibid., pp. 42-43.
66
Ibid., pp. 48-50, 67, 89, 107.
51
their beliefs and values.67 All felt frustrated and deprived, when
the new goods, which accompanied the foreigners, as they took
control of the region, were not shared freely with the
Melanesians. 68
While Worsley has been criticised, for emphasising a

political agenda for millenarian movements, largely ignoring them
as religious movements, his basic conclusion is widely accepted.
Cargo cults occur as a response to some crisis, usually man-made,
whether that crisis be called deprivation, frustration, economic
exploitation, military suppression, or colonial domination. 69
Do the conditions, of which Worsley wrote, still exist in an

independent Papua New Guinea? To a large extent, they do.
Even though Papua New Guinea has gained political
independence, social organisation, along the lines of small,
separated villages, is still basic.
Groups remain isolated from each other by different

languages, traditional hostilities between near neighbours, and
geographic barriers. Even though foreign colonial powers no
longer administrate Papua New Guinea affairs, there is still an
oppression, felt by many people, in that aspirations for a better
life, have not been met. Firstly, the frustration that the Western
lifestyle has not been attained, is compounded by Papua New
Guinea’s continual exposure to it, through the media, through their
experience with expatriate workers and tourists, and through their
own overseas travel experiences. Secondly, an educated and
successful business elite form a superordinate class with Papua
New Guinea, persuading others to aspire towards the same.
Thirdly, failed attempts at business, the lack of urban employment
for secondary- and tertiary-educated youth, and the fluctuation in
world market prices for the agricultural products of village-based
67
Ibid., p. 256.
68
Ibid., pp. 99-100, 107, 131, 251-252.
69
Palle Christiansen, The Melanesian Cargo Cult: Millennarianism as a Factor
in Cultural Change, Copenhagen Den: Akademisk Forlag, 1969, p. 122.
52
cash economies, fosters the feeling that the current system is also
oppressive.70 With such conditions prevailing, Papua New Guinea
still remains fertile ground for millenarian movements. The
message of premillennialist prophets is highly accessible,
therefore, to many in Papua New Guinea.
Other studies of cargo cults in Melanesia have recognised

them as religious movements. Strelan’s study, Search for
Salvation, concludes that these movements are authentic
expressions of indigenous religious beliefs.71 They will continue
to exist, he says, “unless there is a radical (i.e., at the very roots)
change in Melanesian religious orientation”.72 Thus, cargo cult
ideology is not imported into the Melanesian religious system, but
is an expression of some of the fundamental, indigenous, religious
beliefs of Melanesians. 73
Does premillennialist eschatology harmonise, in any way,

with these indigenous Melanesian beliefs and aspirations? Those,
which consistently have been expressed through cargo cults,
could, I believe, also find expression through Christian
premillennialism. Firstly, there is the belief that Melanesians have
lost their true identity, and the idyllic life that went with it, by
either an ancestor’s choice, which divided humanity into two
groups, or through hostility, or stupidity, which separated one
brother from another.74 This particularly matches dispensational
premillennialism, which divides, and maintains, separate identities
for the church and Israel. Israel, they believe, lost the opportunity
for God’s kingdom to be fully established in Jesus’ time, when
their rejection of Him led to His crucifixion. Jews still, however,
maintain a privileged position in God’s plan, and can look forward
70
Garry W. Trompf, Melanesian Religion, Cambridge UK: Cambridge
University Press, 1991, p. 254.
71
John G. Strelan, Search for Salvation, Adelaide SA: Lutheran Publishing,
1977, p. 11.
72
Ibid., p. 12.
73
Ibid., p. 59.
74
Ibid., pp. 60-61.
53
to experiencing God’s kingdom with Christians in the millennium.

A similar hope for restoration of the world’s original good order,
through reconciliation of two estranged brothers, or through the
return of an ancestor, or ancestors, is expressed in Melanesian
myths.75
Secondly, there is an expectation of a coming end time, for

which cosmic upheaval is predicted. 76 The premillennialist
preoccupation with signs, pointing to the nearness of the end time,
matches this perfectly.
Thirdly, there is the belief that salvation is to be

experienced in a concrete, and material, way, embracing the whole
community and creation. 77 The millennium, expected by
premillennialists, coincides with this belief of a this-worldly
salvation.
Fourthly, the belief that knowledge and performance of

correct ritual is necessary for gaining access to this “salvation” 78
could attract Melanesians to defect from the mainline
denominations, longer established in Papua New Guinea, to the
newer, fundamentalist groups, who they feel may provide the
answer. May suggests that the mainline Christian denominations
are perceived as teaching knowledge and rituals that have failed to
provide access to this “salvation”. Fundamentalist Christian
groups, fresh on the scene, he says, are unconsciously filling the
void. 79
75
Ibid.
76
Ibid.
77
Trompf, p. 243.
78
Brian Schwartz, “Cargo Movements”, in Ennio Mantovani, ed., An
Introduction to Melanesian Religions, Point 6 (1984), p. 243.
79
John D’Arcy May, Christian Fundamentalism and Melanesian Identity,
Occasional Papers of the Melanesian Institute 3, Goroka PNG: Melanesian
Institute, 1986, pp. 1-2.
54
It can be concluded, then, that indigenous religious beliefs

could quite conceivably be providing a powerful motivation for
Papua New Guineans to accept premillennialist eschatology.
Some final suggestions about the appeal of premillennialist

eschatology in Papua New Guinea can be made from May’s study,
Christian Fundamentalism and Melanesian Identity, because
Christian fundamentalists almost always hold to a premillennialist
eschatology. It is in the towns, May suggests, where Papua New
Guineans, feeling isolated from their traditional religious
communities, urgently seek to fill the void left in their lives.80
Fundamentalists, crusading through the towns, and using
aggressive evangelism techniques, have often filled that void.
Their quite distinct American image appeals to modernised
Melanesians. The fashion, music, and Western customs, that are
part of the fundamentalist worship style, supplies, at least, some
symbols of success. Urban dwellers, returning to the village, or
village dwellers visiting town, often become the evangelists,
communicating the fundamentalist message back to the village.
Fundamentalists provide absolute answers – a “no-

questions-asked religion”. 81 Uncovering exactly what the mystic
numbers of Revelation and Daniel mean, and pointing to
prophecies being literally fulfilled in current affairs, powerfully
authenticates the fundamentalist message. Since the mainline
denominations had never revealed such amazing truths, they are
exposed as charlatans. Converts from mainline denominations to
fundamentalist groups usually testify: “I was not sure before, but
now I know”. 82 Fundamentalists, therefore, especially with the
detailed timetables in their premillennialist eschatology, hold out
the promise of disclosing secrets that Melanesians desperately
want to know. 83
80
Ibid., pp. 8-9.
81
Ibid., p. 12.
82
Ibid., p. 13.
83
Ibid., p. 12.
55
Finally, the hysteria that is mounting world wide, as the

year 2000 approaches, must also be mentioned as contributing
towards a magnetic attraction to premillennialism. A sense of
urgency and alarm combine in premillennialist messages with an
emphasis on flagging world and/or local conditions, which link in
with 2000 as a prominently-published target date, both in
Christian, and secular, discussion. 84 An association of 2000 with
the end of the world can be expected to be fuelled by
premillennialist teaching, at least in popular gossip and rumour.
In turn, one can expect more Melanesians to look for, and accept,
answers from premillennialist eschatology.
Suggestions for a Response to Premillennialism by the

Evangelical Lutheran church of Papua New Guinea
Suggestions for church or pastoral responses to cargo cults
have been made by Strelan and Schwartz.85 To a degree, some
points are also relevant for a response to fundamentalist
premillennialism.
Strelan suggests that the church needs to have a thorough

understanding of cargo cults, and of the Melanesian cultural
context, to establish genuine theological communication between
church and cult.86 In this way, cargo ideology can be challenged
with the gospel. When the church has not had such an
understanding, it usually has not challenged cargo ideology.
Rather, it has unwittingly abetted it, with preaching and teaching
that has resonated with the themes of cargoism, or it has totally
ostracised cargo cult adherents.
The appeal of cargoism to premillennialism, means that this

understanding of the Melanesian context, in the church’s
preaching and teaching, remains urgent. Likewise, if the church is
84
David B. Barrett, “Overall Status of Global Mission and World
Evangelisation, AD 1900-2000”, in International Bulletin of Missionary Research
(January 1990), p. 26.
85
Strelan, Search for Salvation, pp. 243-249.
86
Ibid., pp. 95-97.
56
going to respond, in ways, other than merely ostracising people,

who join fundamentalist groups, an understanding of the
theological and sociological characteristics of fundamentalism is
necessary. It will not do to ignore or underestimate
fundamentalism. 87
Other suggestions have the church looking at itself. 88 The

church also needs to review its own preaching, teaching, and
practice, to determine why its members so readily accept the
premillennialism of fundamentalist groups.
Premillennialism is presented as absolute truth, with Bible

proof texts for support. Generally, Lutherans vaguely know
something about eschatology, but usually avoid preaching and
teaching about it. Fundamentalists capitalise on this, accusing the
mainline churches of hiding the truth from the people. They
present themselves as revealing the hidden truths, especially of
Revelation and Daniel.
More recently, seminarists in Papua New Guinea have

studied Revelation and eschatology. However, most of the
pastors, evangelists, and, more importantly, the elders, who do a
fair share of preaching and teaching, have never studied these
subjects. They do not know what the church teaches about
eschatology and Revelation. They do not understand the Lutheran
hermeneutical principles of interpretation, and so are prone to
losing debates, when premillennialists quote their proof texts.
Popular teaching materials, which aim to reach those

actively engaged in teaching and preaching in the church, are
urgently required. A recent popular study booklet of Revelation is
useful.89 The church’s publisher, Kristen Pres, should publish
further study booklets, which teach the Lutheran understanding of
current popular eschatological themes. Even tracts should be
87
May, Christian Fundamentalism, pp. 18-19.
88
89
Richard Haar, Stadi Buk Bilong Revelesen, Madang PNG: Kristen Pres, 1987.
57
considered. These should be written in Tok Pisin, though simple

English translations should be made, for urban- and
secondary/tertiary-educated Christians. Unfortunately, such
materials reach only those, who have access to the church’s
bookshops.
To reach an even wider audience, articles on popular

eschatological themes should be published in the Evangelical
Lutheran church of Papua New Guinea’s Niugini Luteran. The
Sios Kalena, the annual diary with lectionary, is a popular
publication of the church, especially among those involved in a
preaching and teaching ministry. It would be useful if short,
simple, biblical studies would become a regular feature of this
publication. Studies on popular eschatological themes would gain
widespread distribution through such a publication, and would
reach the preachers and teachers of the church.
Other programmes within the church should include

sections on eschatology. Miti Bible Correspondence could offer a
course on eschatology. The Was Long Sipsip programme should
consider studies on eschatology, in the Bible study materials they
produce for women and youth. Those producing religious
instruction materials, especially for secondary students, need to
include such studies also.
The Lutheran church needs to take these steps to equip its

members with an understanding of Lutheran eschatology. Church
members should know that Lutherans have definite beliefs about
eschatology, and that these beliefs are thoroughly biblical.
The church will, of course, in presenting Lutheran

eschatology, not merely emphasise the other-worldly spiritual
dimension. It has been the practice of most premillennialists, I
believe, to focus people’s faith on what will happen at the end.
Meanings of the numbers and figures in Revelation, and the
proposed timetable for end-time events, become the central tenet
of faith. Their trust is focused on these beliefs. Lutherans need to
58
counter this distortion, by solidly grounding their eschatology in

the certainty of the good news of Christ. They also need to
proclaim, and congregations should be signs of, the kingdom’s
presence already now.90 Sadly, certainty in Christ’s kingdom
present now, through the proclamation of the gospel, and
administration of the sacraments, is often lacking. Worship is
performed as a duty, and Christian faith is divorced from everyday
life. This calls for a renewal of congregational life, which, as has
been pointed out by Strelan, can come only from a deeper
understanding of the gospel, which, Lutherans believe, comes only
when Law and Gospel are properly distinguished.91
Finally, it has long been noted that the Evangelical Lutheran

church of Papua New Guinea has restricted itself more to
traditional village communities, making little progress in meeting
the challenge of urban ministry.92 Usually, foreign fundamentalist
groups, with their premillennialist eschatology, have targeted these
areas. It is true that Melanesians, ultimately, find it difficult to
forsake loyalty to their kinship group, even when living in urban
areas.93 The Evangelical Lutheran church of Papua New Guinea
has long used this cultural norm, also, for its work in urban areas.
However, there is evidence that whole generations are being raised
within urban areas, forming a different social unit than one based
on kinship identity.94 Urban ministry by the Evangelical Lutheran
church of Papua New Guinea should take seriously these whole,
new people groups, based on sociological, rather than cultural,
factors. Lutherans urgently need to face the challenges of ministry
with such groups, because fundamentalist groups have long been
filling the void.
90
Schwartz, “Cargo Movements”, pp. 247, 249.
91
92
Bishop Zurewe, in John D’Arcy May, “Autonomous Church in Independent
Papua New Guinea”, in The Lutheran Church in Papua New Guinea: The First
Hundred Years 1886-1986, Herwig Wagner, and Hermann Reiner, eds, Adelaide
SA: Lutheran Publishing, 1986, p. 317.
93
May, Christian Fundamentalism, p. 7.
94
Leonora Mosende Douglas, ed., World Christianity: Oceania, Monrovia CA:
MARC, 1986, p. 113.
59
Conclusion
Premillennialism, and, more specifically, pretribulational
premillennialism, is dependent on a fundamentalist interpretation
of scripture. It is a doctrine, vigorously promoted by some groups,
as having absolute biblical authority.
Guided by their interpretation principles, especially:
● the centrality of Christ, and

● that clear passages guide the interpretations of
obscure ones,
Lutherans reject premillennialism. Although specific
premillennialist beliefs, other than the millennium, are not
investigated in full, from a Lutheran perspective, I have shown
that the whole premillennialist system of belief is generally
undermined by Lutheran interpretation principles.
I have found that there are two reasons why Papua New
Guineans could find premillennialism attractive. Many themes of
premillennialism resonate with traditional Melanesian religious
beliefs. Modern Papua New Guineans are attracted to the Western
cultural form of religious groups promulgating the doctrine.
Finally, I suggest that the Evangelical Lutheran church of

Papua New Guinea should recognise, and understand, traditional
Melanesian and fundamentalist Christian eschatological beliefs.
They should challenge these with a gospel-centred eschatology,
which needs to be popularly expressed and available.
Bibliography
Arrington, F. L., “Dispensationalism”, in Dictionary of
Pentecostal and Charismatic Movements, Stanley
M.Burgess, and Gary B. McGee, eds, Grand Rapids MI:
Zondervan, 1988.
60
Barrett, David B., “Overall Status of Global Mission and World

Evangelisation, AD 1900-2000”, in International Bulletin of
Missionary Research (January 1990).
Boettner, Loraine, “Postmillennialism”, in The Meaning of the
Millennium: Four Views, Robert G. Clouse, ed., Downers
Grove IL: IVP, 1972.
Boone, Kathleen C., The Bible Tells Them So, London UK: SCM
Press, 1989.
Carpenter, J. A., “New Evangelicalism”, in Dictionary of
Christianity in America, Daniel G. Reid, ed., Downers
Chant, Barry, and Pratney, Winkie, The Return, Chichester UK:
Sovereign World, 1988.
Christianity Today Institute, “Our Future Hope: Eschatology and
its Role in the Church”, in Christianity Today 31 (February
6, 1987).
Christiansen, Palle, The Melanesian Cargo Cult: Millennarianism
as a Factor in Cultural Change, Copenhagen Den:
Akademisk Forlag, 1969.
Clouse, Robert G., ed., The Meaning of the Millennium: Four
Views, Downers Grove IL: IVP, 1972.
Doctrinal Statements and Theological Opinions of the Lutheran
Church of Australia, Adelaide SA: Lutheran Publishing,
1985.
Dobson, Ed, Hindson, Ed, and Falwell, Jerry, The Fundamentalist
Phenomenon, Grand Rapids MI: Baker Book House, 1986.
Dorney, Sean, Papua New Guinea: People, Politics and History
since 1975, Milsons Point NSW: Random House, 1990.
Douglas, Leonora Mosende, ed., World Christianity: Oceania,
Monrovia CA: MARC, 1986.
Elert, Werner, Last Things, Martin Bertram, tran., St Louis MO:
Concordia Publishing, 1974.
Erickson, Millard J., Contemporary Options in Eschatology,
Grand Rapids MI: Baker Book House, 1977.
Hamann, Henry P., The Bible Between Fundamentalism and
Philosophy, Minneapolis MN: Augsburg Publishing, 1980.
61
Haar, Richard, Stadi Buk Bilong Revelesen, Madang PNG: Kristen

Pres, 1987.
Hoekema, Anthony, “Amillennialism”, in The Meaning of the
Millennium: Four Views, Robert G. Clouse, ed., Downers
Hoyt, Hermann, “Dispensational Premillennialism”, in The
Meaning of the Millennium: Four Views, Downers Grove
IL: IVP, 1972.
LaHaye, Tim, The Beginning of the End, Wheaton IL: Tyndale
House, 1972.
Lightner, Robert P., Prophecy in the Ring, Denver CO: Accent
Publications, 1976.
Lindsey, Hal, The Late Great Planet Earth, Melbourne Vic: S.
John Bacon, 1972.
———, There’s a New World Coming: a Prophetic Odyssey,
Santa Ana CA: Vision House, 1973.
Ludwigson, R., A Survey of Bible Prophecy, Grand Rapids MI:
Zondervan, 1973.
May, John D’Arcy, “Autonomous Church in Independent Papua
New Guinea”, in The Lutheran Church in Papua New
Guinea: The First Hundred Years 1886-1986, Herwig
Wagner, and Hermann Reiner, eds, Adelaide SA: Lutheran
Publishing, 1986.
———, Christian Fundamentalism and Melanesian Identity,
Occasional Papers of the Melanesian Institute 3, Goroka
PNG: Melanesian Institute, 1986.
Ministerial Association of the General Conference of Seventh-day
Adventists, Seventh-day Adventists Believe . . . A Biblical
Exposition of 27 Fundamental Doctrines, Washington DC:
Ministerial Association, 1988.
Mueller, John Theodore, Christian Dogmatics, St Louis MO:
Concordia Publishing, 1955.
Pieper, Francis, Christian Dogmatics III, St Louis MO: Concordia
Publishing, 1953.
Sandeen, Ernest R., The Origins of Fundamentalism, Philadelphia
PA: Fortress Press, 1968.
62
Schwartz, Brian, “Cargo Movements”, in Ennio Mantovani, ed.,

An Introduction to Melanesian Religions, Point 6 (1984).
Schwartz, Hans, “Eschatology”, in Christian Dogmatics 2, Carl E.
Braaten, and Robert W Jenson, eds, Philadelphia PA:
Fortress Press, 1984.
Shelley, B. L., “Evangelicalism”, in Dictionary of Christianity in
America, Daniel G. Reid, ed., Downers Grove IL: IVP,
1990.
Stanley, David, South Pacific Handbook, Chico CA: Moon
Publications, 1986.
Strelan, John G., Search for Salvation, Adelaide SA: Lutheran
Publishing, 1977.
Trompf, Garry W., Melanesian Religion, Cambridge UK:
Cambridge University Press, 1991.
Vines, Jerry, I Shall Return: Jesus, Wheaton IL: Victor Books,
1977.
Weber, T. P., “Dispensationalism”, in Dictionary of Christianity in
America, Daniel G. Reid, ed., Downers Grove IL: IVP,
1990.
Wilson, D. J., “Pentecostal Perspectives of Eschatology”, in
Dictionary of Pentecostal and Charismatic Movements,
Stanley M. Burgess, and Gary B. McGee, eds, Grand
Rapids MI: Zondervan, 1988.
Worsley, Peter, The Trumpet Shall Sound, London UK: Paladin,
1970.
63

A Lutheran Response To The Premillennialist Eschatology of Fundamentalist Christian Groups in Papua New Guinea

Uploaded by

Copyright:

Available Formats

A Lutheran Response To The Premillennialist Eschatology of Fundamentalist Christian Groups in Papua New Guinea

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Lutheran Response To The Premillennialist Eschatology of Fundamentalist Christian Groups in Papua New Guinea

Uploaded by

Copyright:

Available Formats

Melanesian Journal of Theology 13-2 (1997)

A LUTHERAN RESPONSE TO THE

Greg Schiller is an Australian, lecturing at the Lutheran

First, premillennialism is described. The major focus is on

Secondly, a Lutheran perspective on premillennialism is

The next section places premillennialism in the context of

modern conditions, make premillennialism attractive to Papua

Finally, suggestions are made for a response by the

Postmillennialists believe that, through Christian teaching

Amillennialists do not believe in the millennium as a time

Premillennialists are distinctive, in believing that there will

Among premillennialists, there are different opinions

Post-tribulational premillennialists believe that Christ

Pre-tribulational premillennialists believe that Christ’s

“rapture”, when Christ takes His church to heaven. At the end of

Mid-tribulational premillennialists believe in a seven-year

Pre-tribulational premillennialism is probably the most-

1. Signs of the end. Despite their preoccupation with

Current events, especially regarding Israel, the

2. The Rapture. The second coming of Christ occurs

3. The Tribulation. The period between the two stages

During this seven-year period of trouble on earth,

4. Armageddon and the Return of Christ. The end of

kingdom on earth. The immense destruction, at the

5. The Millennium. With evil utterly routed at

Christians have already been raised, at the time of the

for war. But Christ defuses the rebellion, and ushers

6. The Great White-Throne Judgment. At the end of

7. Creation of a New Heaven and Earth. God

Who are the premillennialists? Premillennialism is

Premillennialism is widespread among Pentecostals.27 Seventh-

Fundamentalists accept premillennialism, because of its

Fundamentalists have also accepted dispensationalism,

Evangelicals separated from fundamentalists in the 1940s,

stressing a personal experience of God’s grace, usually termed the

In general, Pentecostals share the premillennial and

Seventh-day Adventists have a unique understanding of the

His eternal kingdom on a renewed earth, which all the believers

Premillennialism, then, is popular among quite different

A Lutheran Perspective on Premillennialism

There are a number of convictions fundamentalists have

Following these principles, fundamentalists staunchly

Fundamentalists, and premillennialists, at that, do face the

Bible itself. 44 Ultimately, then, fundamentalists have some

The doctrinal statements of the Lutheran church of Australia

Other principles, guiding interpretation, are: to adhere

These principles, properly adhered to, guard against

Lutheran interpretations are usually unable to provide

The Lutheran Confessions reject the teaching that, before

The Old Testament passages, which prophesy about

Old Testament prophecies even link the promises for peace

The only passage in the Bible, speaking of a 1,000-year

Compounding the difficulty, in interpreting the passage, is

Premillennialists are determined that an earthly kingdom is

The 1,000-year period of Rev 20 can be understood as the

Elsewhere in the New Testament, Jesus’ casting out of

Christ. This particularly fits the context of Revelation. Persecuted

John’s vision assures people, who had seen, or would soon

interpretation is called “realised millennialism”, referring to its