In the context ofChristian eschatology,idealism (also called thespiritual approach, theallegorical approach, thenonliteral approach, and many other names) involves an interpretation of theBook of Revelation that sees all or most of theimagery of the book assymbolic. Idealism is common among Reformed theologians and it is associated withamillennialism.[1][2] There exists degrees of Idealism, the most radical form sees it as entirely symbolic, while a more moderate view may allow for some historical fulfillment of events.[3]
Idealism was common in medieval writers and is still taught by some modern theologians.[4]
F. D. Maurice (1805–1872) interpreted the Kingdom of Heaven idealistically as a symbol representing society's general improvement, instead of as a physical and political kingdom.Karl Barth (1886–1968) interpreted eschatology as representing existential truths that bring the individual hope, rather than as history or as future-history.[5] Barth's ideas provided fuel for theSocial Gospel philosophy inAmerica, which saw social change not as performing"required" good works, but because the individuals involved felt that Christians could not simply ignore society's problems with future dreams.[6]
Different authors have suggested thatthe Beast of Revelation represents various social injustices, such asexploitation of workers,[7] wealth, the elite,commerce,[8]materialism, andimperialism.[9] VariousChristian anarchists, such asJacques Ellul (1912–1994), have identified theState andpolitical power as the Beast.[10]
Christian eschatological idealism is distinct fromPreterism,Futurism andHistoricism in that it does not see any of the prophecies (except in some cases theSecond Coming, andFinal Judgment) as being fulfilled in a literal, physical, earthly sense in the past, present or future.[11] It views interpretation of the eschatological portions of theBible in a historical or future-historical fashion as an erroneous understanding.[12]
Revelation
