Cultic Studies Review, Vol. 2, No. 2, 2003, Page 221
4. Syncretic and Cultist Forms.
Possible scenarios for the end of the world provide opportunities for the exploitation of
fears, utopian ideals, and radical ideology under cultic leadership. That is what makes this
book important to those concerned with destructive cultism—even though it isn‘t this work‘s
focus.
The aim of this book is not to discuss the idea of millenarianism in purely theological or
sociological terms. It is rather to examine a variety of specific movements, the ―most
vigorous expressions (of millenarianism) within the Christian faith over the last two hundred
years‖ (7). ―what is self-evidently one of the perennial and most dynamic of visions‖ (p.
11). To accomplish such an endeavor, the editor has called upon experts able to speak from
the disciplines of ―sociology, anthropology, biblical studies, church and cultural history, and
theology.‖ (p. 7)
The volume deals with millenarianism as it is found within the mainstream of Christian
tradition, in the tendency toward Christian extremism and sects, and finally as it influences
larger society. Malcolm B. Hamilton‘s first chapter helps define and distinguish the subject
from a sociological perspective:
Lately millenarian sects have attracted much attention as a consequence of
groups such as the People‘s Temple, the Branch Davidians, the Solar Temple,
Aum Shinrikyô, and Heaven‘s Gate.
The tragic loss of life resulting from the confrontation of apocalyptic groups
such as these with the wider society has puzzled and perturbed contemporary
society.
The millennial idea, however, is not only manifested in clearly definable
movements or relatively discrete and organized sectarian bodies, but runs as
a current through society, greatly varying in intensity over time, attracting
varying numbers… and with varying degrees of influence in their lives and
society in general. (pp. 34, 35)
The next essay by Martyn Percy provides information that helps explain the ―Left Behind‖
series by Tim LaHaye (though these popular novels/films are not mentioned here). The
chapter is subtitled, ―Evangelicals, The Millenium and Millenarianism.‖ ―Evangelicals‖ are
conservative Christians who take the Bible literally, or at least authoritatively. They are
similarly divided as to whether they believe the ―thousand year period‖ of Revelation 20:
2b, 4b to be a literal thousand year period or a symbolic ideal of history‘s consummation in
justice and peace. In describing Evangelicals' three biblical interpretation of the millenium
as post-millennial (Christ coming to earth after the millennium), amillennial (the millennium
seen as symbolic), and dispensational (the ―Left Behind‖ scenario), Percy unfortunately
misses historic premillennialism of which dispensationalism is only a rather modern variant.
Insightful history and details regarding the origins of dispensationalism are provided by a
later essay, Mark Patterson and Andrew Walker‘s ―Irving, Albury, and the Origins of the Pre-
tribulation Rapture‖ (p. 98).
In this volume we find historic backgrounds from ancient, medieval, and early modern
history. We learn of global movements such as the T‘Aiping Rebellion in China, ―Catholic
Apocalypticism and the Army of Mary‖ in Europe, and ―A Peruvian Messiah and the Retreat
from Apocalypse.‖
With scholarly balance, this book makes clear that not even ―extreme‖ millennial
movements are necessarily dangerous. In ―The Heavenly Millenium of Seventh-Day
Adventism,‖ Kenneth Newport declares: ―Seventh-day Adventism is without doubt one of
the more successful, even if less-known, pre-millennial movements in the world today‖ (p.
4. Syncretic and Cultist Forms.
Possible scenarios for the end of the world provide opportunities for the exploitation of
fears, utopian ideals, and radical ideology under cultic leadership. That is what makes this
book important to those concerned with destructive cultism—even though it isn‘t this work‘s
focus.
The aim of this book is not to discuss the idea of millenarianism in purely theological or
sociological terms. It is rather to examine a variety of specific movements, the ―most
vigorous expressions (of millenarianism) within the Christian faith over the last two hundred
years‖ (7). ―what is self-evidently one of the perennial and most dynamic of visions‖ (p.
11). To accomplish such an endeavor, the editor has called upon experts able to speak from
the disciplines of ―sociology, anthropology, biblical studies, church and cultural history, and
theology.‖ (p. 7)
The volume deals with millenarianism as it is found within the mainstream of Christian
tradition, in the tendency toward Christian extremism and sects, and finally as it influences
larger society. Malcolm B. Hamilton‘s first chapter helps define and distinguish the subject
from a sociological perspective:
Lately millenarian sects have attracted much attention as a consequence of
groups such as the People‘s Temple, the Branch Davidians, the Solar Temple,
Aum Shinrikyô, and Heaven‘s Gate.
The tragic loss of life resulting from the confrontation of apocalyptic groups
such as these with the wider society has puzzled and perturbed contemporary
society.
The millennial idea, however, is not only manifested in clearly definable
movements or relatively discrete and organized sectarian bodies, but runs as
a current through society, greatly varying in intensity over time, attracting
varying numbers… and with varying degrees of influence in their lives and
society in general. (pp. 34, 35)
The next essay by Martyn Percy provides information that helps explain the ―Left Behind‖
series by Tim LaHaye (though these popular novels/films are not mentioned here). The
chapter is subtitled, ―Evangelicals, The Millenium and Millenarianism.‖ ―Evangelicals‖ are
conservative Christians who take the Bible literally, or at least authoritatively. They are
similarly divided as to whether they believe the ―thousand year period‖ of Revelation 20:
2b, 4b to be a literal thousand year period or a symbolic ideal of history‘s consummation in
justice and peace. In describing Evangelicals' three biblical interpretation of the millenium
as post-millennial (Christ coming to earth after the millennium), amillennial (the millennium
seen as symbolic), and dispensational (the ―Left Behind‖ scenario), Percy unfortunately
misses historic premillennialism of which dispensationalism is only a rather modern variant.
Insightful history and details regarding the origins of dispensationalism are provided by a
later essay, Mark Patterson and Andrew Walker‘s ―Irving, Albury, and the Origins of the Pre-
tribulation Rapture‖ (p. 98).
In this volume we find historic backgrounds from ancient, medieval, and early modern
history. We learn of global movements such as the T‘Aiping Rebellion in China, ―Catholic
Apocalypticism and the Army of Mary‖ in Europe, and ―A Peruvian Messiah and the Retreat
from Apocalypse.‖
With scholarly balance, this book makes clear that not even ―extreme‖ millennial
movements are necessarily dangerous. In ―The Heavenly Millenium of Seventh-Day
Adventism,‖ Kenneth Newport declares: ―Seventh-day Adventism is without doubt one of
the more successful, even if less-known, pre-millennial movements in the world today‖ (p.
