Theologies of History

Theologies of history have, at least, two functions:
1. They provide a thematic layout of general history.
2. They provide an interpretive framework for specific events in history.

We term them “theologies” because there are a number of various theological approaches to history. Examples are Augustine’s Two City Theology and Dispensationalism.

Some Terminological Clarifications
Vs. Historical Theology
Theology of history is, of course, certainly not historical theology; that may not need to be mentioned, except for clarification of terminologies. Historical theology is the name of a discipline that studies the historical development of theology. On the contrary, theology of history theologically approaches history with theories and interpretations. For example, historical theology studies issues like how the doctrine of Trinity developed in history. Theology of history, on the other hand, addresses issues like what the Bible says about why postmodernism came to be or whether wars are going to cease.

Vs. Philosophy of History
A further distinction needs to be made between theology of history and philosophy of history. While a theology of history approaches history from the vantage point of the Bible; however, philosophy of history (e.g. the dialectical theory of Hegel or Marxist philosophy of history) approaches history from the perspective of a philosophical tradition. A philosophical bias towards history, for instance in the secular humanist approach to history, will usually demythologize ancient historical accounts recorded from a theological perspective.

Vs. Non-Biblical Theology
There are also non-biblical theologies of history like, for instance, the Cyclical Theory of History and the Theory of the Four Yugas. The beginning points of these theologies are in non-biblical sources. They fall under “theology” since the sources are claimed to have a sacred origin.

Vs. Prophecy
While prophecy relates to the future, theology of history encompasses the entire time-spectrum and also provides the framework for the interpretation of prophecy (but not without the hermeneutical circle—the reading of prophecy does also influence the development of a theology of history, provided the view and approach towards biblical interpretation – e.g. literal or allegorical).

Relationship with Cosmology, Soteriology, and Eschatology
Theology of history certainly involves discussions of cosmology, soteriology, and eschatology; however, these are viewed as parts of its own grand story. These narratives are parts of the metanarrative, which is meta not only in the sense of being the bigger story, but also in the sense of providing the theological vantage point from which these events derive theological significance.

Important Characteristics of Theologies of History
A few important characteristics of theologies of history may be pointed out as follows:
1. They are normative, not descriptive. Theologies of history prescribe the blueprint for an understanding of history.
2. They are interpretive. Theologies of history attempt to theologically interpret general and specific events in history in light of the theological metanarrative.

Few Theologies of History

1. Augustine’s The City of God. Rome was sacked in 410 by the Visigoths who inflicted on it barbaric destruction. In the aftermath, critics assailed Christianity for being the reason of Rome’s fall. One challenge of history that Christianity faced was, “How could Rome as strong as it was crumble down after turning to Christianity?” Augustine wrote The City of God in response to this question. His theology of history was actually an apologetic that provided a theological framework for an understanding of the Sack of Rome in light of God’s metanarrative of history. To Augustine, there are ultimately only two cities: the City of the World and the City of God. The book is, in essence, a commentary on history from the vantage point of this view of the two cities and the conflict between them.

2. Dispensationalism. Dispensationalism was systematized by John Darby (1800-82) and was popularized by C.I.Scofield through his Scofield Reference Bible. Dispensationalism divides the history of the world into various ages which provides also a hermeneutic normative for interpretation of Biblical history and God’s dealings with the nations. Some dispensationalists consider the ages to only be three (Law, Grace, and Kingdom), while others opt for four, seven, or more (e.g. Innocence, Conscience, Human Government, Law, Grace…). Further, there are also differences with regard to the division a particular age; for instance, whether the tribulation would follow or precede the rapture. Dispensationalists theology of history also tries to identify the present status of Israel and the nations in the plan of God.

3. Dominionism. Dominion theology or dominionism has variants in movements such as Christian Reconstructionism and the Kingdom Now theology and looks to the triumph of Christ on the Cross over principalities and powers as the ground for Christian dominionism. While there are disagreements between various theological perspectives in this camp, there is a general agreement on postmillennialism (that the reign of Christ began with Christ’s triumph on the Cross). The view, thus, prescribes Christians to become actively involved in politics, arts, education, and economics, in order to transform history.

Any reading of the Scriptures will need a theology of history to relate the events to each other. A theology of history becomes necessary not only for an understanding of God’s dealings with humans at different times, but also in order to understand, for instance, why a particular divine commandment is not binding at other times. Thus, theology of history also sheds light on biblical politics and ethics. More significantly, it helps us in the understanding of contemporary history and its trends and in being able to predict where all this is leading towards.

Further Reading
The 6th and 5th Century BC in the Theology of History
Globalization and Gospelization
The Upper and Lower Story Problem in Theologically Secularizing Politics
Religious Fundamentalism - A Philosophical Perspective

The Sixth-Fifth Century BC in the Theology of History

Proceeding from a Christo-centric view of History as a linear and purposeful succession of events that are centered around the Revelation of Jesus Christ and the consummation of all things in Him, we also observe that the 6th-5th c. B.C. had a significant role to play in the development of the preparatio evangelica towards the advent of Christ. This period of world-history was characterized by reform movements worldwide.

Middle-East:
The Babylonian invasion of Israel, the burning of the temple, and the rise of Prophetical reforms among the Jews. The shift of focus from the temple to worship in spirit and in truth. The prophets in action as Ezekiel, Daniel, Jeremiah, and also Haggai and Zechariah, while Ezra and Nehemiah lead the Jews who return to Jerusalem in true spirituality. The gentiles also witness the Sovereignty of YHWH and His rule over all the earth.

Zoroastrianism is widespread in Persia (the traditional view placing Zoroaster in the 6th c. B.C.).

Europe:
Greek Philosophy comes to surface. Reason supersedes blind faith, investigates belief, and unleashes the search for true wisdom.

Asia:
Jainism and Buddhism rise as protest and reform movements in India. They protest against violence, priestcraft, practice of sacrifice, polytheism, and the social evils and preach a highly ethical and non-violent path. The religion of ahimsa (non-violence) is taught in the people's own tongue, and not in the elite Sanskrit. The way is opened to all people.

In China, Confucianism teaches what the ultimate goal of religion is.

Whether these reform movements were in anyway influenced by the Jewish diaspora is a thesis that needs to be researched. However, one thing is evident. The spiritual wall between Jerusalem and the world was being leveled down as people everywhere openly begin to seek the way of the right and the vision of Truth. Corruption would soon creep into each of these various movements, but reforms would spring up now and then again and again. The Spirit of Christ prepares peoples and cultures for the salvation of God by turning their hearts away from the vanity of vain religion. Yet, the shackles haven't been fully broken. Yet, the world has been saved from the cascade of self-destruction.

We also begin to see several key theological truths emerge during these years:

1. God is Sovereign. He overthrows the wicked and will destroy evil. (Judaism, Zoroastrianism)
2. God must be worshiped in Spirit and in truth and not merely through rituals of religion. (Judaism)
3. True religion doesn't consist in cants, castes, and creeds. True religion is personal and salvific. (Jainism, Buddhism)
4. Animal sacrifices cannot bring deliverance. Sacrifice should be personal. Salvation consists in emancipation from the bondage of human lusts and passions. (Jainism, Buddhism)
5. Duty towards our neighbor is more important than the knowledge of metaphysics, or of heaven and of hell. (Confucianism)
6. Morality cannot be based upon polytheistic beliefs. (Greek Philosophy)
7. The Good is the golden path between the extremism of hedonism and asceticism. (Aristotle, Gautama Buddha).

© Domenic Marbaniang, February 2, 2011.