The Apocalypse Code

Hank Hanegraaff’s latest book, The Apocalypse Code is another in a series of books that critique trends affecting Christianity that, in his view, run counter to the historic Christian faith.

The book focuses mainly on what is called Dispensational Pre-Millennialism, a modern view of the end times that is seen by many Christians as a radical departure from historic Christian belief. It’s beliefs include a modern day Israeli-centric focus on world events, the secret removal of the church, a 7 year Great Tribulation ruled by a Satanic controlled anti-Christ, the deaths of two-thirds of the all the Jews in Israel, a literal 1000 year period of peace where Christ rules the earth, and final rebellion against him which he crushes. While many Christians sincerely hold this as a more theologically-focused view of the end-times, others have used it was a platform to fuel wild speculation on among other things, the date of the secret rapture, the identify of anti-Christ, barcodes as the Mark of the Beast, some for massive financial gain.

Politically-oriented Dispensational groups (sometimes called Christian Zionists) blend their theology with political power and lobby heavily for unconditional US foreign-policy support for modern-day Israel into a very self serving agenda.  In their view, giving Israel all the political cover it needs with regards to dealing with their Palestinian population, “speeds up” the date when they will be taken to heaven.  In their view, this event will only happen if Israel can rebuild a temple on the current site of the Al-Aqsa Mosque in Jerusalem. The implication here is obvious. This can only happen if there is no longer a mosque in Jerusalem, which by it’s implication, indicates there are no Muslims left Israel.  You can see where they’re going.  Some Christian Zionists even use the litmus test of unconditional political support for Israeli policy as a test of theological orthodoxy within the church.

By the 1990’s, a reform movement within mainstream Dispensationalism had effectively moderated the more extreme views. However, with the publication of the “Left Behind” series of novels, a fictional portrayal of the end of the world, interest was rekindled its tendency towards speculation and prognostication. So popular were these books that they spawned a radio drama series, a set of end-times flavored children’s books, graphic novels (AKA comic books), an end-times daily devotional, greeting cards (yes, greeting cards!), a paid subscription newsletter, calendars, a worship CD,  and even a controversial action video game.

The Apocalypse Code turns the spotlight on the issues and personalities surrounding the Dispensational “ends times” movement that is so popular within evangelicalism today.

Like his other popular books Counterfeit Revival and Christianity in Crisis, Hannegraaff’s analysis of those who he sees as misrepresenting end-times theology is thoroughly documented. Characteristic of all of Hanegraaff’s books, its written in a conversational style that is both easy to read, yet confrontational.

The Apocalypse Code is however, somewhat different from his other popular exposes. Whereas both Christianity in Crisis and Counterfeit Revival exposed clear biblical error, abuses and departures from historic Christianity, this book attempts to partially shoot at a moving target. Eschatology (the study of last things) is by its nature more fluid and speculative than topics dealing with doctrinal aberrations. Lending support to this, one need only look at church history and see how historic Christianity has embraced several positions of eschatology over its 2000 year history. Hannegraaff scores a bull’s eye when it comes to debunking the more sensational aspects of pop-eschatology and its associated personalities. However he misses the mark when it comes to proving, beyond a shadow of doubt, his view of the end times is correct. (As a note, Hanegraaff is a partial-preterist, a view that sees significant portions of Biblical prophecy fulfilled.)

One of Hanegraaaf’s trademarks is the use of acronyms. His books and literature are full of them. He claims they are to help readers (or listeners to his radio program) to remember key points in a specific argument or counter-argument. Even the CRI website www.equip.org is an acronym. This book is no exception. He organizes his chapters using two; E2 which stands for Exegetical Eschatology and L-I-G-H-T-S which stands for Literal, Illumination, Grammatical, Historical, and Typological Principles. The S is for Scriptural Synergy. While acronyms can help people understand and remember important points, they also tend to force fit major ideas into simplistic containers. While Hanegraaff’s work is certainly not a scholarly work, the use of acronyms and self coined phrases throughout, places the book in the genre of the books and literature he is arguing against. In my view, if you are arguing against people who define doctrine in light of popular culture, defining your counter-arguments in the same light reduces their effect.

One other notable fault is the use of logical fallacies in his arguments. Some of Hanegraaff’s arguments include straw man and guilt-by-association fallacies, especially when defining popular spokesman and author Tim LaHaye and defining the popular pre-trib dispensational premillenialism as representative of all of pre-millennialism. (As a note, pre-millennialism is very broad category. The dispensational pre-trib variety is just one of several views. Classic or historical pre- millennialism, a view held by many early church fathers and people like Charles Spurgeon, George Eldon Ladd and James Montgomery Boice has only some commonality with the dispensational variety and is an acceptable historic view by many of those who disagree with Dispensationalism.) His Ad Hominem argument and broad brushing of J. N. Darby (the 19th century alleged inventor of Dispensationalism) also taints his argument against both he and his writings. The use of fallacies against those in the pre-trib dispensational camp who themselves commonly use fallacies (i.e. all those who don’t agree with us are anti-Semitic.  Although strangely enough, non-Dispensationalists sometimes level the same charge) does not elevate the argument to a level of truth through facts.  As a result, this book will not deal a mortal blow to the movement.

Overall, I don’t think this book will have the same impact on the “end-times” movement that Christianity in Crisis, and Counterfeit Revival had on the Word-Faith and Extreme Pentecostal movements. I do think that the appearance of books like Apocalypse Code and others which challenge the prevailing eschatological view are beneficial. While their effect is like touching an exposed nerve, the end result is they are exposing some major chinks in the armor of a view that has traditionally been left unchallenged. Even with its flaws, Apocalypse Code’s can have a therapeutic effect by helping those who want an pop-genre introduction to the movement’s eschatological theology, its extra-biblical nature and the motives behind the personalities who are driving it.

Ultimately, I find the publication of the book to be of greater impact than it content. I see it as an indicator that pre-millennial Dispensational eschatology is no longer untouchable. As such, it’s an important step in opening the debate to a wider audience.  However, as for it content, it really brings no new facts to the table that have not already been published in other books critical of Dispensationalism.

Opinion: May be interesting to those who are curious but certainly not recommended for those already familiar with the arguments.

Postscript: I think Understanding Dispensationalists by Vern Poythress is the best overall critique of the Dispensational system.  It’s level-headed, scholarly, to the point and leaves the emotionalism aside. 

 

I also think This World is Not My Home: The Origins and Development of Dispensationalism by Michael Williams is an excellent historical analysis of the system and its beliefs. While these books are broader in scope, they will help round out one’s view of the overall Dispensational system.