There are several ways of interpreting the eschatology of the book of Revelation. Three of these overarching approaches are preterism, futurism, and idealism. Each of these approaches the overall meaning of Revelation in a different way to explain what the book means and to whom it was written (Robinson, 2023, paras. 1-2). The preterist view holds that the events of Revelation after chapter three occurred in the past, while the futurist view holds that the events of Revelation after chapter three will occur in the future. Alternatively, idealism holds that the events of Revelation after chapter three are not about events that have or will happen, but rather are about theology and the war between good and evil (Robinson, 2023).
In preterist eschatology, there are three main views of the meaning of Revelation. The first of these is that the book symbolically talks about the Romanโs persecution of the Christians. The second of these views holds that the book talks about the destruction of Jerusalem and Israel under Titus. Lastly, the third belief holds that the book is understood to address the situation in the Roman Empire until its demise in the year 476 AD (Burge & Green, 2020, Preterist Interpretation section). Most biblical scholars believe in the preterist interpretive approach today (Robinson, 2023, para. 3).
Futurist eschatology, marked as the most common Revelation interpretation, holds that Revelation was written for events yet to come (Burge & Green, 2020). Of those that believe in the futurist interpretation include dispensational premillennialism and historic premillennialism, the former which believes in a pre-tribulation rapture, and the former which usually holds to a post-tribulation rapture (Robinson, 2023, paras. 24-43). In addition, there is also amillennialism, commonly accepted by confessionalists, which believes in a symbolic millennium, with Jesus returning after the millennial period, though this, along with postmillennialism can apply to other interpretations of Revelation (Robinson, 2023, para. 47; Smith, 2019, para. 4).
Idealist eschatology uniquely views Revelation as an allegory for the battle of good and evil (Robinson, 2023, paras. 18-19). This view holds that no person or event was or will be someone of something specific but is representative of all of the evil in the course of the world and Godโs action against it (Burge & Green, 2020, Idealist Interpretation section). This views puts specific emphasis on the theological bearing of Revelation, while detaching it from literal meaning. It also holds that, due to this belief, it holds the same bearing to believers from the time it was written to the present day (Robinson, 2023, paras. 18-19). This belief is fairly controversial due to its disconnection from any literality of the book of Revelation (Burge & Green, 2020, Idealist Interpretation section).
There are several denominations and branches of Christianity that hold to preterism, though they are comparatively limited in number. Despite this, it is claimed to be represented in most mainline Christan denominations and in Catholicism (What Is the Preterist View?, 2023). This is a belief often held by the majority Biblical scholars today (Robinson, 2023, para. 3). Among those who hold to preterism include Brian Godawa, a notable preterist novelist and author (Godawa, 2021). Also notable is N. T. Wright (one of the main advocates for the New Perspective on Paul), who affirms preterism (Preterist Scholars โ Preterist Archives, n.d.)
Futurism became largely popular in the rise of dispensationalism through John Nelson Darby and later through the popularity of the Scofield Reference Bible (both of which affirm a pre-tribulation rapture and being among the origins for that belief) (FUTURISM AND DISPENSATIONALISM, n.d., para. 1). The origins (being origins because the early church leaders were at the beginning of church history, thus unable to look backwards at church history) for the modern futurist belief originate in the counter-reformation movement (Gullon, 2000, p. 73). A Jesuit priest, Francisco Ribera, is credited for being the creator of modern futurism. He formulated this belief due to the Protestant leaders (who were historicists) beliefs that the papacy was the Antichrist (Martin, 2024, para. 4). Today, this belief is mainstream and is one of the most common interpretive methods to the book of Revelation and the apocryphal writings (Burge & Green, 2020, Futurist Interpretation section).
Idealism is not directly associated with any specific denomination. Nonetheless, some theologians do hold to the belief. Notable followers of this belief include William Milligan, William Hendriksen, Paul S. Minear, and others (Gentry, 2014, para. 4). William Milligan was a member of the Church of Scotland, which is of the Presbyterian denomination (Torrance & Barbour, 1970, p. 103). Two commentators in addition to William Milligan that writes on Revelation from the idealist interpretative viewpoint are Michael Wilcock, author of I Saw Heaven Opened: The Message of Revelation, and Richard Charles Henry Lenski, author of The Interpretation of St. Johnโs Revelation (Robinson, 2023, paras. 21-23).
The Christian and the Missionary Alliance holds to premillennialism (which most usually is associated with futurism, though also with historicism as the founder, A. B. Simpson, believed) (Perry, n.d.). The Alliance denomination usually approaches eschatology from a futurist viewpoint. In defense of the denominationโs view on premillennialism, they say โThe King is coming soon; things may be bad but they will get worse [โฆ] The future is bleak; the psychology is pessimistic, the time is running out; and our reaction should be one of urgencyโ (Perry, n.d., para. 4). This apologia of beliefs in premillennialism clearly represents a perspective from the futurist point of view. While beliefs in theology and more specifically eschatology vary amongst members of the denomination, mainstream belief does hold to the futurist interpretation of Revelation.
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