Long before the dawn of the computer age and concern over the alleged influence of Russian hacking, the fate of nations and the tides of war lay in the power of cryptography.   During World War II, the best and the brightest were pressed into service as cryptographers seeking to create and to break unbreakable codes.   The stories of these unsung men and women have been recounted in recent movies such as Windtalkers and The Imitation Game.

One of the most significant of these crypto-analysts was British mathematician, Alan Turing.  Turing led a team of researchers at Britain’s infamous Bletchley Park lab to build a machine capable of decoding messages encrypted by Hitler’s famed Enigma machines.  Turing’s machine, or Automated Computing Engine, was the earliest electro-mechanical computer, a machine which revolutionized the modern age.

Despite Turing’s brilliance and achievement in cracking the world’s foremost cryptographical enigma, however, he could not decode the ultimate enigma, the meaning of life.  His untimely death by cyanide poisoning in 1954 was ruled a suicide.  Turing was not the first notable man in history to grapple with the enigma of meaning and meaninglessness.   Solomon, in the Bible, had done it all.  He had unparalleled wisdom, wealth and experience, but he still wrestled with the same ultimate questions of meaning and meaningless that create existential angst for each of us today.

Cracking Hitler’s Enigma machine seems child’s play compared to deciphering the symbolism of Revelation 20.   The theologies growing out of the events described in Revelation 20 are the most divisive and enigmatic in Christian eschatology, or the study of ‘last things.’   And Christians often use another’s position on the Millennium as litmus tests for orthodoxy or heterodoxy.   Though fashionable to ask, “are you pre-mil, a-mil, or post-mil?”  Asking another Christian his position on the millennium is akin to asking how he voted in the last election.

But the enigmata of Revelation 20 is its ultimate irony.   The Revelation is not given to obscure, but reveal.  Not to distress, but comfort.  Not to divide, but to unify.   In An Eschatology of Victory, Marcellus Kik notes that accessing the comfort of Revelation 20 depends upon rightly understanding three simple, yet profound images: the binding of the devil, the reigning of the saints, and the two deaths and resurrections.  

Warfare between various theological camps erupts at just these salient points.   Yet, to miss the meaning of these powerful images is to miss some of the richest gospel comfort offered in Scripture.  Join us as we examine Revelation 20:1-10 and find simple, yet profound comfort from one of the Scripture’s most enigmatic passages.

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. 

“Shock and Awe, simply Shock and Awe!”  For most, this phrase entered our vernacular from CNN Reporter, Peter Arnett, describing the stunning exhibition of US airpower from his hotel in Baghdad on March 21, 2003.   The second Gulf War had begun.   Operation Iraqi Freedom was underway.  We watched live as coalition airpower obliterated Saddam Hussein’s Presidential compound on the Tigris and other government and military sites in and around Baghdad.   ‘Shock and Awe’ was meant to make a statement, to break the will of Saddam’s army — to end a war before it began.

Military strategists as far back as Sun Tzu have understood the value of destroying the enemy’s will to fight.   But the concept of ‘Shock and Awe’ was meant to take it to the next level.  It is Sherman’s ‘total war’ on steroids.   The phrase ‘shock and awe’ was originally introduced by Harlan Ullman in a 1996 Pentagon study.  For Ullman, ‘shock and awe’ defined a concept of engagement so massive and sudden that the enemy would be stunned, confused, overwhelmed, and paralyzed.

But the coalition bombardment that began on March 21, 2003 was nothing compared to the ‘Shock and Awe’ described in Revelation 19 as the world’s final battle that pictures the return of Christ in judgement.   Kings and captains, mighty men, men both free and slave, small and great gather for battle.  Summoned by the King of Rebels, the ancient Dragon and his Beast and False Prophet, they have come to resist the will of their rightful King, the Lord Jesus Christ.  They trust in everything false and swear allegiance to the King of Lies and Murder.    They think this will be their moment – and indeed it is.  Just not the moment they expected.

As the Lord Jesus appears in power and glory, the armies of heaven following after Him, He brings ‘Shock and Awe’ His enemies never anticipated.    “Every eye will see him, even those who pierced him, and all the tribes of the earth will wail on account of him…. Kings of the earth and the great ones and the generals and rich and powerful and everyone slave and free, [will hide] themselves in caves and among the rocks of the mountains calling to the mountains, ‘Fall on us and hide us from the face of him who is seated on the throne and from the wrath of the Lamb.’”

Their swagger and boasting, rebellion and hatred of the Lord will come to nothing in an instant.   The mighty power of the Beast and the pervasive influence of the False Prophet dissipate at the appearing of the one who is Faithful and True, who slays His enemies with the sword of the Word of God.    The return of Christ comes as ‘shock and awe’ to His enemies, and ours.   But to those who have loved not their lives unto death, who have held to the testimony of Jesus, who have been sealed with the seal of the Living God, the “shock and awe” of His coming causes them to cry ‘Glory!’

We are reminded in Philippians that

God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Some will confess Jesus’ Lordship out of love for their King.  Others will confess it under compulsion of judgment.   When Jesus comes, He comes with ‘shock and awe.’   For those who submit to Him in grace, there is joy.   But for those who refuse His light and easy yoke, submission comes only in judgement.   As one theologian noted regarding that moment.

“Either judgment is done on [Christ] at the cross [on our behalf], or else, failing that, judgement is done by him as people’s unforgiven sin sends them to hell.”

Have you submitted to his grace?  Or are you resisting your rightful King, gathering together with the King of Rebels and the enemies of the Living God?   ‘Shock and awe’ is coming.   Are you ready?   Join us this Sunday as we examine Revelation 19:11-21 and the great promise and the great warning of Christ’s return.

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. 

Are you tired yet?   Tired of ‘all things Covid?’  Tired of protocols?  Tired of rapid tests?  Tired of feeling like everything is inside a bubble?  Tired of not being able to understand the cashier because of two masks and a layer of plexiglass?  Tired of the calculus of doom?  Life these days is filled with all kinds of fatigue.  Fatigue was not something I heard much about as a boy, but now it is everywhere. 

Caregiver fatigue is creating burnout and impacting care for the sick and elderly.   And while media pins ICU bed shortages on the unwashed masses, a nursing shortage is more to blame.  Then there is compassion fatigue.  Compassion fatigue is a creeping callousness toward suffering due to an overload of caregiving.   Those suffering compassion fatigue struggle to care about those they care for.  Now I am hearing about Decision Fatigue.  

Every routine action now requires an elaborate decision matrix.  The complexity of quarantine calculus requires a Cray supercomputer.   The statistics used as decisioning criteria are a classic GIGO (garbage-in, garbage-out) paradigm.  Facebook friends are obliterating straw men left and right, decrying the uninformed by declaring their own unsubstantiated misinformation to be self-evident to all non-Cretans.  We are going to war over decisions we are ill-equipped to make.  Mask or not? Vax or not?  The emotional exhaustion wrapped up in these questions is creating decision fatigue.   Struggling to make a decision is not necessarily a lack of decisiveness but more a function of fatigue. 

But for the Christian there is a decision fatigue much more persistent than our covid mitigation strategy.   How are we to live in the world, but not be of the world?  What is our relationship to culture?    The question has challenged the church throughout its existence: “How are Christians to engage and relate to the surrounding culture? How should we then live? What does it look like to be in the world but not of it?”

H. Richard Niebuhr’s classic book, Christ and Culture, he wrestles with this question. Niebuhr proposed five models:  Christ against culture; Christ of culture; Christ above culture; Christ and culture in paradox; and Christ the transformer of culture.  While Niebuhr does not resolve the tension this question creates, he puts his finger on its nuances.  While at some level each category resonates with Scripture and our experience, what is the complete picture?

Another theologian has described the church as a community of resident aliens.  Resident aliens have great power to influence and effect society.   They bring their particular cultural strengths to the table, but also foster the distinctives of their homeland.  They are a part of society, without losing their identity. The Church is to be like this – resident aliens, “an island of one culture in the middle of another.” (Phil 3:20)   But it must never be merely an enclave.  For while the Church fosters the culture of its heavenly homeland, its calling is to transform its sphere of influence, not just “coexist.” 

Revelation speaks to this question pointedly.   Written to a church under pressure to conform or be cast out, Revelation graphically pictures what it means for the church to be in the world but not of the world.   In the history of interpretation, however, this message has often been obscured by its apocalyptic medium.  

Revelation is a book of unveilings.  Beginning in chapter 17, the Spirit unveils the hideous nature and doomed future of worldly culture united only by its rebellion against God.   Though alluring and seductive, its ways are the ways of death.   In the chapters that follow, the church is warned and encouraged.  Warned not to be seduced from the way of Christ to the way of the world.  And encouraged by holding fast to Christ the church will endure eternally in radiant beauty and peace.

In Revelation 18, the Lord unveils the destruction of Babylon, the Harlot, who pictures rebellious, worldly culture.   The people of God are commanded to come out of her.  And while her lovers mourn her downfall from a distance, those who belong to God give thanks for her destruction.   At first glance this seems an ungracious, or even vindictive, portrait of the church. But a deeper examination reveals important insights into the responsibility and the relationship of the church to the world.  Join us this week as we examine Revelation 18 and consider what this passage says about our calling to be ‘in the world,’ but not ‘of the world.’

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube.