Apokaliptiek en veerkragtigheid

Abstract

Katastrofes van wêreldomvang word met verskillende terme beskryf. In die sekulêre wêreld word dit ’n apokalips genoem. Danksy die inherent menslike vermoë van veerkragtigheid word sulke gebeure as oorkombaar gesien. In fundamentalistiese godsdienskringe word dit gesien as finale gebeure wat volgens een of ander dispensasionalistiese skema die einde van die wêreld inlui. Verantwoordbare akademiese eksegese verstaan die apokalipse in die Bybel volgens die literatuursoort daarvan as verkondiging van God en sy oppergesag oor tyd en ewigheid. Veerkragtigheid wat uit geloof in God gebore is kan die Bybelleser in staat stel om katastrofale gebeure te oorleef.

Catastrophic events are part of human history. The Indian Ocean tsunami of 2004 and the COVID-19 epidemic of 2019 are cases in point. Several terms are used to describe such universal catastrophes. The modern press uses the word apocalypse to report on these events, which are usually seen as temporary and surmountable. In addition, the word resilience is often used to indicate man’s adaptability and elasticity of mind to overcome catastrophes and create new circumstances. Progress in scientific research makes it possible to face new challenges. The Bible presents several revelations indicating catastrophic events on earth. Sections of Joel and Zachariah, the Isaiah apocalypse in Isiah 24 to 27, the entire book of Daniel, the Little Apocalypse (found in Matthew 24 to 25, Mark 13 and Luke 21), sections of Jude and Peter, as well as the entire Book of Revelation are written in an apocalyptic style. The term apocalypse is used here as well. In a Biblical context it is intended to refer to catastrophic events, but the word apocalypse is also used to indicate a type of literature. A characteristic of this type of literature is its narrative form. In these stories it is told how a heavenly being reveals God’s plans for the world. The related term apocalyptic indicates a cluster of religious ideas constituting a revelation of God’s intention with the world. A third term, apocalypticism, is used to indicate the phenomenon of people using this type of communication. This type of communication is not static, but rather progressive and dynamic, representing changes in human history. In religious circles the apocalypses of the Bible are interpreted in different ways. Among the popular readings found mostly in fundamentalistically inclined groups, the contents of these revelations are understood literally. Due to the deterministic nature of the apocalypse, dispensational and millennialistic schemes are designed to foretell the future. In some instances, this approach has led to the death of numerous followers of such interpretation. The narrative nature of the Biblical apocalypses plays hardly any role in their reading and followers believe that the foretold apocalyptic catastrophes point to the finality of the present dispensation. Resilience is possible only in another time and another world. The arbitrariness of this type of interpretation allows for readers to be persuaded towards a skewed understanding. Academically inclined use of the apocalypses pays attention to the type of literature. The definition of apocalypses used by the Society of Biblical Literature emphasises their narrative style. Paying attention to features like plot, characterisation, and depiction of time and space, the apocalypse can basically be interpreted as a confirmation that God is in control of the universe and its history. It urges the reader to stand fast during calamity and be resilient, keeping faith in God’s rule. This point of view is illustrated by a cursory reading of several apocalypses in the Bible. A proto-form of later apocalyptic literature is found in Isaiah 24 to 27. These chapters provided the conceptual matrix to deal with new circumstances and problems when they arise in future. In Daniel 1 to 6, stories are told about Daniel and his three friends at the royal court. During the reign of different Babylonian and Persian kings, Daniel shows himself to be an interpreter of dreams. He possesses mantic wisdom, whereby God enables him to interpret the dreams of these kings. In each of these dreams, God is shown to be superior to all earthly kings. The theme of the poetic sections of the book of Daniel is expressed in the letter written by king Darius to “all the peoples, nations and men of every language throughout the land” (Dan. 6:27). God is the living God who rules forever. Daniel 7 to 12 contains four apocalypses. In these visions, alien animals and quaint scenes are pictured. Narrated time becomes narrative time here. Our common indication of time is changed here according to an ideologically oriented matrix to indicate that God is in command of all time and every event on earth. The section ends when Daniel is told to go his way and continue his life. Being told this – probably during persecution by Antioch Epiphanes during the second century B.C. – the readers are encouraged to be resilient under all circumstances. As presented in Matthew 24:1 to 25:46, Jesus used apocalyptic expressions to educate his disciples on the future of the temple. He exhorts them to be watchful and responsible while waiting upon the Son of Man to come. Probably writing his gospel for members belonging to a kingdom movement inaugurated by Jesus, Matthew urges them to be resilient and persevere in their faith. The Book of Revelation can be read as an apocalyptic drama with a prophetic-eschatological alignment. Positioned between a prologue (Rev. 1:1–8) and an epilogue (Rev. 22:6–21), the central part can be divided into three drama acts. The first act (1:9 to 3:22) addresses the seven congregations in Asia. The Son knows their circumstances and encourages them to continue in their faith. In the second and main act (4:1 to 11:19), the Lion of Judah opens the seven seals of the scroll he received. Dramatic events accompany the breaking of the seals. The act ends where John receives the order to bring the message that some will be saved and others not. The third act (12:1 to 22:1) presents visions of angels, the destruction of Babylon and the second coming of Christ. Offering a religious perspective on the history of the world, the revelation proclaims God’s rulership and his redemption of the world in and through the Son. The believer is urged to hold fast onto this message even under difficult circumstances, and to show religious resilience. Secular apocalypticism and religious apocalypticism share the use of the terms apocalypse and resilience. Unlike those who adopt a fundamentalistic viewpoint, both streams are of the persuasion that apocalyptic events are not the total end of history. Both believe in a continuation of life. However, their motivation for being resilient differs largely from each other. In academic research, the analysis of the narrative apocalypses in the Bible is God orientated and based on faith in God. Believers are to analyse “social and ecological ruptures”, as Jensen (2019) calls them. Like the “rest” in the Bible (i.e. the people who returned from exile only to be confronted with new catastrophes), present-day believers are to show resilience under fluctuating circumstances. Through believing in God’s power, they are to find meaning in life.