C_V\'jvVhc .'A T he doctrine op the coming op the L ord for His own with its promise of the resurrection of the dead in Christ and the translation of the living church was a prominent feature in the church in the first century. Most scholars agree that the early church believed in the imminent return of the Lord and considered it a possibility that the Lord could come at any time. Such a hope seemed to have permeated apostolic thinking. In I and II Thessalonians, for instance, it is mentioned in every chapter. Most of the epistles make some mention of the coming of the Lord and anticipate the end of the age. In spite of the apostolic emphasis on the doctrine, there is a studied avoidance of the subject in much of the theological literature of the past and present. Many systematic theologies barely mention the subject of the rapture, and, if mentioned at all, it is included as a minor phase of end-time events. In modern liberalism and neo-orthodoxy, no attention whatever is paid to the subject of the rapture. Even in conservative theological discussion, the tendency is to play down the importance of this theme of Scripture. This neglect of the doctrine of the rapture is all the more remarkable because the place given to the rapture in any system of theology is a significant commentary upon its theological premises, its hermeneutical princi ples, and its prophetic program as a whole. An analysis of the doctrine of the rapture in relationship to theology as a whole will demonstrate that the doctrine has sig nificance far beyond its own particulars, and that, therefore, conclusions reached concerning the rapture reveal a system of thought. The contention of some con temporary scholars that eschatology is unimportant and that the rapture doctrine in particular is a matter of little interest to theology as a whole is an error of con siderable proportion. T heological P remises op the R apture In the study o f the truth concerning the rapture of the church, it soon becomes apparent that one of the major issues is the inspiration of the Scriptures. Mod ern liberals who deny that the Bible is the infallible Word of God have in general taken the position that prophecy is an impossibility. Passages in the New Tes tament, therefore, which speak of the rapture they con sider a record of the hope of the early church or in some cases a statement of divine purpose. They do not be lieve that prophecy should be accepted at face value as a bona fide prediction o f a future event. Liberals, when pressed, will acknowledge that human life cannot go on forever and that there must be some end to human exis tence in this present state. Nevertheless, they deny that the Bible outlines in any specific way a future program which will be literally fulfilled. The disinterest o f the church at large in the doctrine of the rapture may be traced in part to this attitude of unbelief in prophecy as a whole and questions concerning the authority, integrity, and accuracy of Scripture. Accordingly, writers who do not accept the infallibility of the Scrip tures seldom add anything to the doctrine of the rap ture, and for the most part avoid or ignore the sub ject completely. Only theological conservatives can engage in any vital discussion concerning the rapture. Normally, they hold to the concept that the Bible can predict the future. Regardless of their particular point of view, they usually agree that the Bible predicts the end of the age and a personal, bodily return of the Lord. For such, the question is how the passages dealing with the transla tion of the living church and the resurrection of the
■\>o
S W
by John F. Walvoord, Th.D.
ia
THE KINO'S BUSINESS
Made with FlippingBook Online newsletter