Apocalyptic Literature-Dr. Tim Milinovich, PhD
The very nature of the terms “prophesy” and “apocalypse” tend to incite rather instant and passionate feelings in the Western world. The number of fictional books and movies produced using the Judeo-Christian (and sometimes other faiths) literatures of prophesy and apocalypse are too numerous to even begin to list. The evangelical movement of working to decipher Biblical texts regarding “apocalypse” is exceedingly strong and exceedingly “literal”. There is a tremendous movement which has been ongoing for centuries, but has recently picked up momentum in literally working out days, numbers and events used in scripture to determine the date of Jesus’ Parousia.
Enter the concept of the Vaticinium Ex Eventu style of prophesy. The mere mention of such a mechanism of genre in scripture instantly creates a firestorm of opinions, articles, dissentions, defenses and more. The “Vaticinium Ex Eventu” literally translates from the latin: prophesy from (or after) the event. The idea of the formation of a work in this manner assumes a “pseudepigraphy” whereas the writer assumes the identity of a respected wise person of a previous age. This “wise person” is documenting certain future events which were given during a revelation. (In keeping with the usual definition of apocalyptic literature, this revelation is from heaven either through an otherworldly journey, or a vision delivered by otherworldy creatures.) Of course, though attributed to the “wise person”, if the work is written by someone else, they would naturally have knowledge of the events and the prophesy would appear to have been accurate.
So the question is raised, what is the purpose of the ex eventu? Must it be a crisis of faith or is it an affirmation of faith? With an understanding of the mode of declaration and the literary mechanisms of the ancient world, the notion of a subversive motive is obtuse. The purpose of texts using this device was to teach, exhort and edify.
The typical Evangelical position has a difficult time with ex eventu. Especially as it could deny the authority of scripture if prophesy contained in the Canonized Bible is indeed pseudepigraphic. I.e. did or did not Daniel write the book of Daniel? Did or did not the apostles write the gospels? To say they did not could be considered a complete affront to the authority of scripture. And there is a good point with that argument. If, indeed, Daniel did not write Daniel (and it is often considered one of the pseudepigraphic ) one could easily use it as a good reason to doubt the whole of scripture and thus, not believe. The group of www.badnewsaboutchristianity.com has chosen to do exactly that and have a full article to proselytize the non-believer. (It is referred to as: Christian Deceptions 4: The Restrospective Prophesy.)
In the wake of such arguments and with the genuine intention of refutation for the purpose of apologetics, evangelical scholars have endeavored to engage the argument of the authority of scripture. The evidence of the reliability of scripture is argued in general terms regularly through the use of logic and archeological findings of writings in pure forms such as those found with the Dead Sea Scrolls. “Thanks to archeology and the Dead Sea Scrolls, we now know. One of the scrolls was a complete MS of the Hebrew text of Isaiah. It is dated by paleographers around 125 B.C. This MS is more than 1000 years older than any MS we previously possessed.” [“The Best of Josh McDowell: A Ready Defense” Bill Wilson, Thomas Nelson Publishers c1993, pp 50-51]
Other evangelical scholars have worked to defend texts such as Daniel. One example of an anti-ex eventu defense of Daniel is the article by Dr. G. Ch. Aalders, PhD (1880-1960). [“The Book of Daniel: Its Historical Trustworthiness and Prophetic Character”; Evangelical Quarterly 2.3 (July 1930): 242-254] His work argues against negative criticism used to declare the Biblical book inaccurate, and he point by point approaches the major arguments given to him at the time. Dr. Aalders even goes so far as to defend what is often considered as the major inaccuracy: the demise of Antiochus. “We point to the death of Antiochus, predicted Dan. viii. 25 and xi.45: he was ‘broken without hand,’ a severe illness made him meet his fate. Critics consider it as a contradiction… but this is only due to a misunderstanding of the text…” While not specifically stated in his introduction, the conclusion of the article addresses ex eventu by name.
“Consequently, the suppositions which has to sustain the vaticinia ex eventu theory lacks exegetical validity… For, of course, the belief in the truth of Holy Writ does not depend upon the result of any scientific investigation, yet, over against the claim of negative Bible criticism, as if it were arriving at its conclusions merely by a thorough, impartial investigation of the Bible itself, we have to throw strong light upon the fact that a solid, accurate, scientific examination of the Bible does not impugn its truth.”
While his conclusion shows his opinion that his defense of the text has proven it may be historically verified, how this is supposed to deny ex eventu does not seem to be well-argued. A more accurate than previously thought text could argue either way for ex eventu or perfect prophesy. The purpose of its citation here is to show existing supportable work by the evangelical community to combat ex eventu specifically.
Moving forward, Dr. Aalders begs the question: Is it a “crisis” to use a scientific method and determine that a text (more importantly a truth text i.e. scripture) may, in fact, not be perfectly accurate? Is making such a “discovery” equivalent to maligning scripture? One may reasonably infer that this is the very concern of Dr. Aalders.
The purpose of such a style of prophesy in its proper setting is a necessary component of investigation. Ex eventu was a normative tool of communication throughout the ancient world. Multiple religions relied upon it to encourage their faithful. Kenton Sparks, in his book “Ancient Texts for the Study of the Hebrew Bible” [Hendrickson Publishers, Inc. 2005] notes its use in Mesopotamian, Egyptian, Persian and Greek apocalypses. Likewise, Christopher Buck’s article “Baha’u’llah as Zoroastrian savior” [Baha’i Studies Review, vol. 8-1998] gives another example of an apocalypse using the ex eventu method. “The prophecies of the Persian messiah, Shah Bahram Varjavand, are clearly modeled on the legendary Persian warlord Bahram obin …”
Why would ancient authors use this technique? First, by attributing its authorship to a hero or wise person who is known throughout the culture, the text gains instant credibility. Secondly, it was the regular thought of the era that history was cyclical. Ex eventu would be useful in retelling the events of a significant period in the culture’s history when it was recurring so the faithful could steel themselves in preparation. “There is no doubt, of course, that this pseudoprophetic device would have duped some readers, but it is perhaps more helpful to view the practice as a pious ruse rather than as a mendacious attempt to mislead.” (Sparks p.250)
Supporting the position that those who declare texts to be pseudepigraphic ex eventu works are not working to subvert the faithful is defended by Dr. Sam Storms. A self-professed “Reformed Evangelical”, his article “Apocalyptic” is a very brief outline/introduction to the entire genre of Apocalyptic literature. [www.enjoyinggodministries.com/ariticle/apocalyptic] In his section “Special Note on Daniel” he says:
“It is not necessarily the case that a scholar who places Daniel in the 2nd century and thus classifies it as pseudepigraphical does so because he has an anti-supernatural bias or is philosophically opposed to the possibility of predictive prophecy. Many believe that Daniel is simply another example of Jewish apocalyptic which, although canonical, manifests the same characteristics as all the ancient literature in that particular genre.”
He then utilizes a quote from John J. Collins which will be expanded here from Storm’s original text. “Nebuchadnezzar and Cyrus of Persia were unquestionably historical figures, but the stories in which they are mentioned are not for that reason factual. One can grant the a priori possibility of predictive prophecy without conceding that we find it in Daniel.” [Daniel with an Introduction to Apocalyptic Literature, John J. Collins, William B. Eerdmans Publishing Co. pp. 28-29] In this quote is the very permission by a highly esteemed scholar in the field of apocalyptic literature to believe both elements of historicity and mystery in these texts.
If it can be understood that each of these works, indeed most all apocalypses and several major prophesies were written during a time of real or perceived persecution or threat to ideology, then whether or not the writings were before or after the fact become moot. The point that this mode of declaration would or can only serve to undermine the authority of God is to misunderstand the genre and the authors entirely. “Apocalyptic literature is crisis literature. These writings were produced during a time of perceived crisis to offer hope to oppressed and beleaguered individuals by giving them an alternative picture of reality…” [Apocalyptic Literature: a Reader, Mitchell G. Reddish, Hendrickson Publishers, Inc. 1995 p.24]
Below are three examples of generally accepted scholarly accounts of the situations for many profound apocalyptic texts, both canonical and non-canonical as stated in “Reader”:
• Book of Daniel – The persecution of the Jews by Antiochus Epiphanes (p.27) but written as though during the diaspora into Babylon.
• The Animal Apocalypse- attributed to Enoch, during the Maccabean revolt also during the time of Antiochus Epiphanes. (p.43) but written as if from almost the beginning of days.
• 4 Ezra-100C.E. to bemoan the destruction of Jerusalem (p.58) but written as though from the scribe Ezra in around 556. (p.58)
To borrow heavily, indeed to allow another to speak the natural conclusion of grappling with the potential ethical/faith crisis which one could have in response to the idea of the Vaticinium Ex Event, Reddish states it perfectly:
“…for those people who value the religious dimension of apocalyptic literature, these writings continue to challenge and comfort. The eschatological visions of the apocalypses often serve at catalysts…serve as forceful reminders that the world…is not the way it should be…” (p36)
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