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Monday, January 23, 2023

Evolutionary taxonomy

Evolutionary taxonomy, evolutionary systematics or Darwinian classification is a branch of biological classification that seeks to classify organisms using a combination of phylogenetic relationship (shared descent), progenitor-descendant relationship (serial descent), and degree of evolutionary change. This type of taxonomy may consider whole taxa rather than single species, so that groups of species can be inferred as giving rise to new groups. The concept found its most well-known form in the modern evolutionary synthesis of the early 1940s.

Evolutionary taxonomy differs from strict pre-Darwinian Linnaean taxonomy (producing orderly lists only), in that it builds evolutionary trees. While in phylogenetic nomenclature each taxon must consist of a single ancestral node and all its descendants, evolutionary taxonomy allows for groups to be excluded from their parent taxa (e.g. dinosaurs are not considered to include birds, but to have given rise to them), thus permitting paraphyletic taxa.

Origin of evolutionary taxonomy

Jean-Baptiste Lamarck's 1815 diagram showing branching in the course of invertebrate evolution

Evolutionary taxonomy arose as a result of the influence of the theory of evolution on Linnaean taxonomy. The idea of translating Linnaean taxonomy into a sort of dendrogram of the Animal and Plant Kingdoms was formulated toward the end of the 18th century, well before Charles Darwin's book On the Origin of Species was published. The first to suggest that organisms had common descent was Pierre-Louis Moreau de Maupertuis in his 1751 Essai de Cosmologie, Transmutation of species entered wider scientific circles with Erasmus Darwin's 1796 Zoönomia and Jean-Baptiste Lamarck's 1809 Philosophie Zoologique. The idea was popularised in the English-speaking world by the speculative but widely read Vestiges of the Natural History of Creation, published anonymously by Robert Chambers in 1844.

Following the appearance of On the Origin of Species, Tree of Life representations became popular in scientific works. In On the Origin of Species, the ancestor remained largely a hypothetical species; Darwin was primarily occupied with showing the principle, carefully refraining from speculating on relationships between living or fossil organisms and using theoretical examples only. In contrast, Chambers had proposed specific hypotheses, the evolution of placental mammals from marsupials, for example.

Following Darwin's publication, Thomas Henry Huxley used the fossils of Archaeopteryx and Hesperornis to argue that the birds are descendants of the dinosaurs. Thus, a group of extant animals could be tied to a fossil group. The resulting description, that of dinosaurs "giving rise to" or being "the ancestors of" birds, exhibits the essential hallmark of evolutionary taxonomic thinking.

The past three decades have seen a dramatic increase in the use of DNA sequences for reconstructing phylogeny and a parallel shift in emphasis from evolutionary taxonomy towards Hennig's 'phylogenetic systematics'.

Today, with the advent of modern genomics, scientists in every branch of biology make use of molecular phylogeny to guide their research. One common method is multiple sequence alignment.

Cavalier-Smith, G. G. Simpson and Ernst Mayr are some representative evolutionary taxonomists.

New methods in modern evolutionary systematics

Efforts in combining modern methods of cladistics, phylogenetics, and DNA analysis with classical views of taxonomy have recently appeared. Certain authors have found that phylogenetic analysis is acceptable scientifically as long as paraphyly at least for certain groups is allowable. Such a stance is promoted in papers by Tod F. Stuessy and others. A particularly strict form of evolutionary systematics has been presented by Richard H. Zander in a number of papers, but summarized in his "Framework for Post-Phylogenetic Systematics".

Briefly, Zander's pluralistic systematics is based on the incompleteness of each of the theories: A method that cannot falsify a hypothesis is as unscientific as a hypothesis that cannot be falsified. Cladistics generates only trees of shared ancestry, not serial ancestry. Taxa evolving seriatim cannot be dealt with by analyzing shared ancestry with cladistic methods. Hypotheses such as adaptive radiation from a single ancestral taxon cannot be falsified with cladistics. Cladistics offers a way to cluster by trait transformations but no evolutionary tree can be entirely dichotomous. Phylogenetics posits shared ancestral taxa as causal agents for dichotomies yet there is no evidence for the existence of such taxa. Molecular systematics uses DNA sequence data for tracking evolutionary changes, thus paraphyly and sometimes phylogenetic polyphyly signal ancestor-descendant transformations at the taxon level, but otherwise molecular phylogenetics makes no provision for extinct paraphyly. Additional transformational analysis is needed to infer serial descent.

Cladogram of the moss genus Didymodon showing taxon transformations. Colors denote dissilient groups.

The Besseyan cactus or commagram is the best evolutionary tree for showing both shared and serial ancestry. First, a cladogram or natural key is generated. Generalized ancestral taxa are identified and specialized descendant taxa are noted as coming off the lineage with a line of one color representing the progenitor through time. A Besseyan cactus or commagram is then devised that represents both shared and serial ancestry. Progenitor taxa may have one or more descendant taxa. Support measures in terms of Bayes factors may be given, following Zander's method of transformational analysis using decibans.

Cladistic analysis groups taxa by shared traits but incorporates a dichotomous branching model borrowed from phenetics. It is essentially a simplified dichotomous natural key, although reversals are tolerated. The problem, of course, is that evolution is not necessarily dichotomous. An ancestral taxon generating two or more descendants requires a longer, less parsimonious tree. A cladogram node summarizes all traits distal to it, not of any one taxon, and continuity in a cladogram is from node to node, not taxon to taxon. This is not a model of evolution, but is a variant of hierarchical cluster analysis (trait changes and non-ultrametric branches. This is why a tree based solely on shared traits is not called an evolutionary tree but merely a cladistic tree. This tree reflects to a large extent evolutionary relationships through trait transformations but ignores relationships made by species-level transformation of extant taxa.

A Besseyan cactus evolutionary tree of the moss genus Didymodon with generalized taxa in color and specialized descendants in white. Support measures are given in terms of Bayes factors, using deciban analysis of taxon transformation. Only two progenitors are considered unknown shared ancestors.

Phylogenetics attempts to inject a serial element by postulating ad hoc, undemonstrable shared ancestors at each node of a cladistic tree. There are in number, for a fully dichotomous cladogram, one less invisible shared ancestor than the number of terminal taxa. We get, then, in effect a dichotomous natural key with an invisible shared ancestor generating each couplet. This cannot imply a process-based explanation without justification of the dichotomy, and supposition of the shared ancestors as causes. The cladistic form of analysis of evolutionary relationships cannot falsify any genuine evolutionary scenario incorporating serial transformation, according to Zander.

Zander has detailed methods for generating support measures for molecular serial descent and for morphological serial descent using Bayes factors and sequential Bayes analysis through Turing deciban or Shannon informational bit addition.

The Tree of Life

Evolution of the vertebrates at class level, width of spindles indicating number of families. Spindle diagrams are often used in evolutionary taxonomy.

As more and more fossil groups were found and recognized in the late 19th and early 20th century, palaeontologists worked to understand the history of animals through the ages by linking together known groups. The Tree of life was slowly being mapped out, with fossil groups taking up their position in the tree as understanding increased.

These groups still retained their formal Linnaean taxonomic ranks. Some of them are paraphyletic in that, although every organism in the group is linked to a common ancestor by an unbroken chain of intermediate ancestors within the group, some other descendants of that ancestor lie outside the group. The evolution and distribution of the various taxa through time is commonly shown as a spindle diagram (often called a Romerogram after the American palaeontologist Alfred Romer) where various spindles branch off from each other, with each spindle representing a taxon. The width of the spindles are meant to imply the abundance (often number of families) plotted against time.

Vertebrate palaeontology had mapped out the evolutionary sequence of vertebrates as currently understood fairly well by the closing of the 19th century, followed by a reasonable understanding of the evolutionary sequence of the plant kingdom by the early 20th century. The tying together of the various trees into a grand Tree of Life only really became possible with advancements in microbiology and biochemistry in the period between the World Wars.

Terminological difference

The two approaches, evolutionary taxonomy and the phylogenetic systematics derived from Willi Hennig, differ in the use of the word "monophyletic". For evolutionary systematicists, "monophyletic" means only that a group is derived from a single common ancestor. In phylogenetic nomenclature, there is an added caveat that the ancestral species and all descendants should be included in the group. The term "holophyletic" has been proposed for the latter meaning. As an example, amphibians are monophyletic under evolutionary taxonomy, since they have arisen from fishes only once. Under phylogenetic taxonomy, amphibians do not constitute a monophyletic group in that the amniotes (reptiles, birds and mammals) have evolved from an amphibian ancestor and yet are not considered amphibians. Such paraphyletic groups are rejected in phylogenetic nomenclature, but are considered a signal of serial descent by evolutionary taxonomists.

Sunday, January 22, 2023

Heresy

From Wikipedia, the free encyclopedia

The Gospel triumphs over Heresia and the Serpent. Gustaf Vasa Church, Stockholm, Sweden, sculpture by Burchard Precht.
 
A statue in Vienna portraying Saint Ignatius of Loyola trampling on a heretic
 
The burning of the pantheistic Amalrician heretics in 1210, in the presence of King Philip II Augustus. In the background is the Gibbet of Montfaucon and, anachronistically, the Grosse Tour of the Temple. Illumination from the Grandes Chroniques de France, c. AD 1455–1460.

Heresy is any belief or theory that is strongly at variance with established beliefs or customs, in particular the accepted beliefs of a church or religious organization. The term is usually used in reference to violations of important religious teachings, but is also used of views strongly opposed to any generally accepted ideas. A heretic is a proponent of heresy.

The term is used particularly in reference to Christianity, Judaism, and Islam. In certain historical Christian, Muslim, and Jewish cultures, among others, espousing ideas deemed heretical was (and in some cases still is) met with censure ranging from excommunication to the death penalty.

Heresy is distinct from apostasy, which is the explicit renunciation of one's religion, principles or cause; and from blasphemy, which is an impious utterance or action concerning God or sacred things. Heresiology is the study of heresy.

Etymology

Derived from Ancient Greek haíresis (αἵρεσις), the English heresy originally meant "choice" or "thing chosen". However, it came to mean the "party, or school, of a man's choice", and also referred to that process whereby a young person would examine various philosophies to determine how to live.

The word heresy is usually used within a Christian, Jewish, or Islamic context, and implies slightly different meanings in each. The founder or leader of a heretical movement is called a heresiarch, while individuals who espouse heresy or commit heresy are known as heretics.

Christianity

Former German Catholic friar Martin Luther was famously excommunicated as a heretic by Pope Leo X by his papal bull Decet Romanum Pontificem in 1520. To this day, the papal decree has not been rescinded.
 

According to Titus 3:10 a divisive person should be warned twice before separating from him. The Greek for the phrase "divisive person" became a technical term in the early Church for a type of "heretic" who promoted dissension. In contrast, correct teaching is called sound not only because it builds up the faith, but because it protects it against the corrupting influence of false teachers.

Tertullian (c. AD 155–240) implied that it was the Jews who most inspired heresy in Christianity: "From the Jew the heretic has accepted guidance in this discussion [that Jesus was not the Christ]."

The use of the word heresy was given wide currency by Irenaeus in his 2nd-century tract Contra Haereses (Against Heresies) to describe and discredit his opponents during the early centuries of the Christian community. He described the community's beliefs and doctrines as orthodox (from ὀρθός, orthos, "straight" or "correct" + δόξα, doxa, "belief") and the Gnostics' teachings as heretical. He also pointed out the concept of apostolic succession to support his arguments.

Constantine the Great, who along with Licinius had decreed toleration of Christianity in the Roman Empire by what is commonly called the Edict of Milan, and was the first Roman Emperor baptized, set precedents for later policy. By Roman law the Emperor was Pontifex Maximus, the high priest of the College of Pontiffs (Collegium Pontificum) of all recognized religions in ancient Rome. To put an end to the doctrinal debate initiated by Arius, Constantine called the first of what would afterwards be called the ecumenical councils and then enforced orthodoxy by Imperial authority.

The first known usage of the term in a legal context was in AD 380 by the Edict of Thessalonica of Theodosius I, which made Christianity the state church of the Roman Empire. Prior to the issuance of this edict, the Church had no state-sponsored support for any particular legal mechanism to counter what it perceived as "heresy". By this edict the state's authority and that of the Church became somewhat overlapping. One of the outcomes of this blurring of Church and state was the sharing of state powers of legal enforcement with church authorities. This reinforcement of the Church's authority gave church leaders the power to, in effect, pronounce the death sentence upon those whom the church considered heretical.

Within six years of the official criminalization of heresy by the Emperor, the first Christian heretic to be executed, Priscillian, was condemned in 386 by Roman secular officials for sorcery, and put to death with four or five followers. However, his accusers were excommunicated both by Ambrose of Milan and by Pope Siricius, who opposed Priscillian's heresy, but "believed capital punishment to be inappropriate at best and usually unequivocally evil." The edict of Theodosius II (435) provided severe punishments for those who had or spread writings of Nestorius. Those who possessed writings of Arius were sentenced to death.

In the 7th-century text Concerning Heresy, Saint John of Damascus named Islam as Christological heresy, referring to it as the "heresy of the Ishmaelites" (see medieval Christian views on Muhammad). The position remained popular in Christian circles well into the 20th century, by theologians such as the Congregationalist cleric Frank Hugh Foster and the Roman Catholic historian Hilaire Belloc, the latter describing it as "the great and enduring heresy of Mohammed."

For some years after the Reformation, Protestant churches were also known to execute those they considered heretics; for example, Michael Servetus was declared a heretic by both the Reformed Church and Catholic Church for rejecting the Christian doctrine of the Holy Trinity. The last known heretic executed by sentence of the Catholic Church was Spanish schoolmaster Cayetano Ripoll in 1826. The number of people executed as heretics under the authority of the various "ecclesiastical authorities" is not known.

Although less common than in earlier periods, in modern times, formal charges of heresy within Christian churches still occur. Issues in the Protestant churches have included modern biblical criticism and the nature of God. In the Catholic Church, the Congregation for the Doctrine of the Faith criticizes writings for "ambiguities and errors" without using the word "heresy."

Perhaps due to the many modern negative connotations associated with the term heretic, such as the Spanish inquisition, the term is used less often today. The subject of Christian heresy opens up broader questions as to who has a monopoly on spiritual truth, as explored by Jorge Luis Borges in the short story "The Theologians" within the compilation Labyrinths.

On 11 July 2007, Pope Benedict XVI stated that some Protestant groups are "ecclesial communities" rather than Churches. Representatives of some of these Christian denominations accused the Vatican of effectively calling them heretics. However, Pope Benedict XVI clarified that the phrase "ecclesial community" did not necessitate explicit heresy, but only that the communities lacked certain "essential elements" of an apostolic church, as he had written in the document Dominus Iesus.

Catholicism

Massacre of the Waldensians of Mérindol in 1545.

In the Catholic Church, obstinate and willful manifest heresy is considered to spiritually cut one off from the Church, even before excommunication is incurred. The Codex Justinianus (1:5:12) defines "everyone who is not devoted to the Catholic Church and to our Orthodox holy Faith" a heretic. The Church had always dealt harshly with strands of Christianity that it considered heretical, but before the 11th century these tended to centre on individual preachers or small localised sects, like Arianism, Pelagianism, Donatism, Marcionism and Montanism. The diffusion of the almost Manichaean sect of Paulicians westwards gave birth to the famous 11th- and 12th-century heresies of Western Europe. The first one was that of Bogomils in modern-day Bulgaria, a sort of sanctuary between Eastern and Western Christianity. By the 11th century, more organised groups such as the Patarini, the Dulcinians, the Waldensians and the Cathars were beginning to appear in the towns and cities of northern Italy, southern France and Flanders.

In France the Cathars grew to represent a popular mass movement and the belief was spreading to other areas. The Cathar Crusade was initiated by the Catholic Church to eliminate the Cathar heresy in Languedoc. Heresy was a major justification for the Inquisition (Inquisitio Haereticae Pravitatis, Inquiry on Heretical Perversity) and for the European wars of religion associated with the Protestant Reformation.

Cristiano Banti's 1857 painting Galileo facing the Roman Inquisition.

Galileo Galilei was brought before the Inquisition for heresy, but abjured his views and was sentenced to house arrest, under which he spent the rest of his life. Galileo was found "vehemently suspect of heresy", namely of having held the opinions that the Sun lies motionless at the centre of the universe, and that the Earth is not at its centre and moves, and that one may hold and defend an opinion as probable after it has been declared contrary to Holy Scripture. He was required to "abjure, curse and detest" those opinions.

Pope Gregory I stigmatized Judaism and the Jewish people in many of his writings. He described Jews as enemies of Christ: "The more the Holy Spirit fills the world, the more perverse hatred dominates the souls of the Jews." He labeled all heresy as "Jewish", claiming that Judaism would "pollute [Catholics and] deceive them with sacrilegious seduction." The identification of Jews and heretics in particular occurred several times in Roman-Christian law.

Between 1420 and 1431 the Hussite heretics defeated five anti-Hussite Crusades ordered by the Pope.

Eastern Orthodoxy

In Eastern Orthodox Christianity heresy most commonly refers to those beliefs declared heretical by the first seven Ecumenical Councils. Since the Great Schism and the Protestant Reformation, various Christian churches have also used the concept in proceedings against individuals and groups those churches deemed heretical.

The Eastern Orthodox Church also rejects the early Christian heresies such as Arianism, Gnosticism, Origenism, Montanism, Judaizers, Marcionism, Docetism, Adoptionism, Nestorianism, Monophysitism, Monothelitism and Iconoclasm.

Lutheranism

Martin Luther and Philip Melanchthon, who played an instrumental part in the formation of the Lutheran Churches, condemned Johannes Agricola and his doctrine of antinomianism – the belief that Christians were free from the moral law contained in the Ten Commandments – as a heresy. Traditional Lutheranism, espoused by Luther himself, teaches that after justification, "the Law of God continued to guide people in how they were to live before God."

The Augsburg Confession of 1539, which is among the foundational documents of Lutheranism, lists 10 heresies by name which are condemned: Manichaeans, Valentinians, Arians, Eunomians, Mohammedans, Samosatenes, Pelagians, Anabaptists, Donatists and "certain Jewish opinions".

Anglicanism

The 39 Articles of the Anglican Communion condemn Pelagianism as a heresy.

In Britain, the 16th-century English Reformation resulted in a number of executions on charges of heresy. During the thirty-eight years of Henry VIII's reign, about sixty heretics, mainly Protestants, were executed and a rather greater number of Catholics lost their lives on grounds of political offences such as treason, notably Sir Thomas More and Cardinal John Fisher, for refusing to accept the king's supremacy over the Church in England. Under Edward VI, the heresy laws were repealed in 1547 only to be reintroduced in 1554 by Mary I; even so two radicals were executed in Edward's reign (one for denying the reality of the incarnation, the other for denying Christ's divinity). Under Mary, around two hundred and ninety people were burned at the stake between 1555 and 1558 after the restoration of papal jurisdiction. When Elizabeth I came to the throne, the concept of heresy was retained in theory but severely restricted by the 1559 Act of Supremacy and the one hundred and eighty or so Catholics who were executed in the forty-five years of her reign were put to death because they were considered members of "a subversive fifth column." The last execution of a "heretic" in England occurred under James VI and I in 1612. Although the charge was technically one of "blasphemy" there was one later execution in Scotland (still at that date an entirely independent kingdom) when in 1697 Thomas Aikenhead was accused, among other things, of denying the doctrine of the Trinity.

Another example of the persecution of heretics under Protestant rule was the execution of the Boston martyrs in 1659, 1660, and 1661. These executions resulted from the actions of the Anglican Puritans, who at that time wielded political as well as ecclesiastic control in the Massachusetts Bay Colony. At the time, the colony leaders were apparently hoping to achieve their vision of a "purer absolute theocracy" within their colony. As such, they perceived the teachings and practices of the rival Quaker sect as heretical, even to the point where laws were passed and executions were performed with the aim of ridding their colony of such perceived "heresies."

Methodism

The Articles of Religion of the Methodist Churches teach that Pelagianism is a heresy.

John Wesley, the founder of the Methodist tradition, harshly criticized antinomianism, considering it the "worst of all heresies". He taught that Christian believers are bound to follow the moral law for their sanctification. Methodist Christians thus teach the necessity of following the moral law as contained in the Ten Commandments, citing Jesus' teaching, "If ye love me, keep my commandments" (cf. Saint John 14:15).

Islam

Mehdiana Sahib: the Killing of Bhai Dayala, a Sikh, by the Mughals at Chandni Chowk, India in 1675

Starting in medieval times, Muslims began to refer to heretics and those who antagonized Islam as zindiqs, the charge being punishable by death.

Ottoman Sultan Selim the Grim regarded the Shia Qizilbash as heretics. Shiites, in general, have often been considered heretics by Sunni Muslims, especially in Indonesia, Saudi Arabia and Turkey.

To Mughal Emperor Aurangzeb, Sikhs were heretics.

In some modern day nations and regions, heresy remains an offense punishable by death. One example is the 1989 fatwa issued by the government of Iran, offering a substantial bounty for anyone who succeeds in the assassination of author Salman Rushdie, whose writings were declared as heretical. Moreover, the Baháʼí Faith is considered an Islamic heresy in Iran, with systematic persecution of Baháʼís.

Judaism

Orthodox Judaism considers views on the part of Jews who depart from traditional Jewish principles of faith heretical. In addition, the more right-wing groups within Orthodox Judaism hold that all Jews who reject the simple meaning of Maimonides's 13 principles of Jewish faith are heretics. As such, most of Orthodox Judaism considers Reform and Reconstructionist Judaism heretical movements, and regards most of Conservative Judaism as heretical. The liberal wing of Modern Orthodoxy is more tolerant of Conservative Judaism, particularly its right wing, as there is some theological and practical overlap between these groups.

Other religions

The act of using Church of Scientology techniques in a form different than originally described by L. Ron Hubbard is referred to within Scientology as "squirreling" and is said by Scientologists to be high treason. The Religious Technology Center has prosecuted breakaway groups who have practiced Scientology outside the official Church without authorization.

Although Zoroastrianism has had an historical tolerance for other religions, it also held sects like Zurvanism and Mazdakism heretical to its main dogma and has violently persecuted them, such as burying Mazdakians with their feet upright as "human gardens." In later periods Zoroastrians cooperated with Muslims to kill other Zoroastrians deemed heretical.

Buddhist and Taoist monks in medieval China often called each other "heretics" and competed to be praised by the royal court. Although today most Chinese believe in a hybrid of the "Three Teachings" (Buddhism, Taoism, Confucian) the competition between the two religions may still be seen in some teachings and commentaries given by both religions today. A similar situation happened with Shinto in Japan. Neo-Confucian heresy has also been described.

Non-religious usage

In other contexts the term does not necessarily have pejorative overtones and may even be complimentary when used, in areas where innovation is welcome, of ideas that are in fundamental disagreement with the status quo in any practice and branch of knowledge.

Scientist/author Isaac Asimov considered heresy as an abstraction, mentioning religious, political, socioeconomic and scientific heresies. He divided scientific heretics into: endoheretics, those from within the scientific community; and exoheretics, those from without. Characteristics were ascribed to both and examples of both kinds were offered. Asimov concluded that science orthodoxy defends itself well against endoheretics (by control of science education, grants and publication as examples), but is nearly powerless against exoheretics. He acknowledged by examples that heresy has repeatedly become orthodoxy.

Publishing his findings as The Dinosaur Heresies, revisionist paleontologist Robert T. Bakker, himself a scientific endoheretic, treated the mainstream view of dinosaurs as dogma:

I have enormous respect for dinosaur paleontologists past and present. But on average, for the last fifty years, the field hasn't tested dinosaur orthodoxy severely enough.

He adds that, "Most taxonomists, however, have viewed such new terminology as dangerously destabilizing to the traditional and well-known scheme." The illustrations by the author show dinosaurs in very active poses, in contrast to the traditional perception of lethargy.

Immanuel Velikovsky is an example of a recent scientific exoheretic; he did not have appropriate scientific credentials and did not publish in scientific journals. While the details of his work are in scientific disrepute, the concept of catastrophic change (extinction event and punctuated equilibrium) has gained acceptance in recent decades.

The term heresy is used not only with regard to religion but also in the context of political theory. The term heresy is also used as an ideological pigeonhole for contemporary writers because, by definition, heresy depends on contrasts with an established orthodoxy. For example, the tongue-in-cheek contemporary usage of heresy, such as to categorize a "Wall Street heresy" a "Democratic heresy" or a "Republican heresy", are metaphors that invariably retain a subtext that links orthodoxies in geology or biology or any other field to religion. These expanded metaphoric senses allude to both the difference between the person's views and the mainstream and the boldness of such a person in propounding these views.

Amillennialism

Augustine of Hippo was an amillennialist

Amillennialism or amillenarism is a chillegoristic eschatological position in Christianity which holds that there will be no millennial reign of the righteous on Earth. This view contrasts with both postmillennial and, especially, with premillennial interpretations of Revelation 20 and various other prophetic and eschatological passages of the Bible.

Revelation 20:1-6 describes a vision in which, "for a thousand years," Satan is bound "so that he might not deceive the nations any longer," and "the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark . . . came to life and reigned with Christ for a thousand years." Amillennialists interpret the "thousand years" symbolically to refer either to a temporary bliss of souls in heaven before the general resurrection, or to the infinite bliss of the righteous after the general resurrection, in the eternal state.

Amilennialists reject the view that Jesus Christ will physically reign on the Earth for exactly one thousand years. Rather, they interpret the "thousand years" mentioned in Revelation 20 as a symbolic number, not as a literal duration of time. Amillennialists hold that the millennium has already begun and is simultaneous with the current church age. Amillennialism holds that while Christ's reign during the millennium is spiritual in nature, at the end of the church age, Christ will return in final judgment and establish a permanent reign in the "new heaven and new Earth."

Many proponents dislike the term "amillennialism" because it emphasizes their differences with premillennialism rather than their beliefs about the millennium. "Amillennial" was actually coined in a pejorative way by those who hold premillennial views. Some proponents also prefer alternate names such as nunc-millennialism (that is, now-millennialism) or realized millennialism, although these other names have achieved only limited acceptance and usage.

Variations

There are two main variations of amillennianism, perfect amillenarism (the first resurrection has already happened) and imperfect amillenarism (the first resurrection will happen simultaneously with the second one). The common denominator for all amillenaristic views is the denial of the Kingdom of the righteous on Earth before the general resurrection.

Perfect amillenarism

  • Marcion (c. 85 – 160) taught that only souls will resurrect, rejecting the bodily resurrection. He followed the teachings of Simon Magus (1st century) and Cerdo (1st-2nd centuries) [See. St. Irenaeus of Lyons, Against Heresies, 1, 27; St. Epiphanius of Cyprus, Panarion. Against the Marcionites, Heresies 22 and 42].
  • Origen (c. 185 – 254) further developed the amillenarism of Marcion in his teaching about the reign of the saints in heaven while rejecting the idea of the Kingdom of the righteous coming down to the Earth [On the First Principles, book 2, chapter 11; Against Celsus, book 2, chapter 5]. This teaching was later supported by Gaius of Rome (died c. 217) [See Eusebius], St. Dionysius of Alexandria (died 265) [See Eusebius], and Eusebius of Caesarea (c. 263 – 340) [Church History, volume 3, chapter 28; volume 7, chapters 24-25].
  • Emanuel Swedenborg (1688 – 1772) taught about the reign of saints in heaven but denied the bodily resurrection [The Open Apocalypse, chapter 20].
  • A.P. Lopukhin's Explanatory Bible (1904 – 1913) argues that the first resurrection refers to the state of the righteous souls reigning in heaven, that is, "they can be guides and helpers to the Christians who are still fighting the good fight of faith on the earth. The souls find in this a new source of joy and blessing."
  • Joseph Sickenberger (20th century) interprets the first resurrection as the ascension of the souls of martyrs into heaven. The Millennium is for him "a symbolic number".
  • Charles Homer Giblin and Tadros Malaty (20th century) see the Millennium as the life of saints in heaven.
  • Daniil Sysoev (1974 – 2009), taught that the first resurrection is the life and reign of the righteous souls in heaven [Conversations on the Apocalypse, chapter 20].

Imperfect amillenarism

  • According to Epiphanius of Salamis, writing between 374 and 377, the gnostic Cerinthus (1st-2nd centuries) believed that Jesus Christ "ha[d] not yet risen but will rise when the general resurrection of the dead takes place." [See Epiphanius of Salamis, Panarion, 8 and 28, §6]. Thus, Cerinthus—whom Epiphanus charged with heresey—allegedly denied a distinct first resurrection. At the same time, he is said to have held that "Jesus suffered and rose from the dead, but Christ, who had descended upon Him, went up to heaven without suffering. And the one who came down from heaven in the form of a dove is Christ, but Jesus is not Christ." [ibid., §1; St. Irenaeus of Lyons, Against Heresies, book 1, chapter 26].
  • Ephrem the Syrian (c. 306 – 373) believed that the first resurrection would occur simultaneously with the second and both would constitute "one resurrection". The Millennium signifies "the immensity of eternal life" [Discourse 96. On repentance].
  • Theodoret of Cyrrhus (386 – 457) expressed similar views on the Millennium to those of Ephrem's. [A Brief Exposition of Divine Dogmas, chapter 21].

Teaching

Amillennialism rejects the idea of a future millennium in which Christ will reign on Earth prior to the eternal state beginning, but holds:

  • that Jesus is presently reigning from heaven, seated at the right hand of God the Father;
  • that Jesus also is and will remain with the church until the end of the world, as he promised at the Ascension;
  • that the millennium began with the resurrection of Jesus, the first resurrection (Colossians 1:18 [Jesus Christ] is the beginning, the firstborn from the dead; that in all things he might have the preeminence; Revelation 20:4-6 [the millennium] is the first resurrection);
  • that at Pentecost (or days earlier, at the Ascension of Jesus), the millennium began, citing Acts 2:16-21, wherein Peter quotes Joel 2:28-32 on the coming of the kingdom, to explain what is happening; and
  • that, therefore the Church and its spread of the gospel is Christ's Kingdom and forever will be.

Amillennialists also cite scripture passages that they believe to indicate that the kingdom of God is not a physical realm. Several verses cited by amillennialists in this context are:

  • Matthew 12:28, where Jesus cites his driving out of demons as evidence that the kingdom of God had come upon them;
  • Luke 17:20–21, where Jesus warns that the coming of the kingdom of God can not be observed, and that it is among them; and
  • Romans 14:17, where Paul speaks of the kingdom of God being in terms of the Christians' actions.

Because amillennialists believe that the millennium is simultaneous with the present age, they also believe that the binding of Satan in Revelation 20, which occurs at the beginning of the millennium, has already occurred; in their view, he has been prevented from "deceiv[ing] the nations" by the spread of the gospel. Nonetheless, they maintain that good and evil will remain mixed in strength throughout history and even in the church, according to the amillennial understanding of the Parable of the Wheat and Tares.

Amillennialism is sometimes associated with Idealism, as both schools teach a symbolic interpretation of many of the prophecies of the Bible and especially of the Book of Revelation. However, many amillennialists do believe in the literal fulfillment of Biblical prophecies; they simply disagree with Millennialists about how or when these prophecies will be fulfilled.

History

Comparison of Christian millennial interpretations. Some amillenniallists, such as Roman Catholics, believe in a scenario close to Post-tribulational Premillennialism, but with the Antichrist taking the place of the second coming in the timeline, the millennium after Antichrist being symbolic, and the second coming occurring at the same time as the last judgment.

Early church

Few early Christians wrote about this aspect of eschatology during the first century of Christianity, but most of the available writings from the period reflect a millenarianist perspective (sometimes referred to as chiliasm). Bishop Papias of Hierapolis (A.D. 70–155) speaks in favor of a pre-millennial position in volume three of his five volume work. Aristion and the elder John echoed his sentiments, as did other first-hand disciples and secondary followers. Though most writings of the time tend to favor a millennial perspective, the amillennial position may have also been present in this early period, as suggested in the Epistle of Barnabas, and it would become the ascendant view during the next two centuries. Church fathers of the third century who rejected the millennium included Clement of Alexandria (c. 150 – c. 215), Origen (184/185 – 253/254), and Cyprian (c. 200 – 258). Justin Martyr (died 165), who had chiliastic tendencies in his theology, mentions differing views in his Dialogue with Trypho the Jew, chapter 80:

"I and many others are of this opinion [premillennialism], and [believe] that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise."

Certain amillennialists, such as Albertus Pieters, understand Pseudo-Barnabas to be amillennial, though many understand it instead to be premillennial. In the 2nd century, the Alogi (those who rejected all of John's writings) were amillennial, as was Caius in the first quarter of the 3rd century. With the influence of Neo-Platonism and dualism, Clement of Alexandria and Origen denied premillennialism. Likewise, Dionysius of Alexandria (died 264) argued that Revelation was not written by John and could not be interpreted literally; he was amillennial.

Origen's idealizing tendency to consider only the spiritual as real (which was fundamental to his entire system) led him to combat the "rude" or "crude" Chiliasm of a physical and sensual beyond.

Premillennialism appeared in the available writings of the early church, but it was evident that both views existed side by side. The premillennial beliefs of the early church fathers, however, are quite different from the dominant form of modern-day premillennialism, namely dispensational premillennialism.

It is the conclusion of this thesis that Dr. Ryrie's statement [that the early church fathers held dispensationalist views] is historically invalid within the chronological framework of this thesis. The reasons for this conclusion are as follows: (1) the writers/writings surveyed did not generally adopt a consistently applied literal interpretation; (2) they did not generally distinguish between the Church and Israel; (3) there is no evidence that they generally held to a dispensational view of revealed history; (4) although Papias and Justin Martyr did believe in a Millennial kingdom, the 1,000 years is the only basic similarity with the modern system (in fact, they and dispensational pre-millennialism radically differ on the basis of the Millennium); (5) they had no concept of imminency or of a pre-tribulational Rapture of the Church; (6) in general, their eschatological chronology is not synonymous with that of the modern system. Indeed, this thesis would conclude that the eschatological beliefs of the period studied would be generally inimical to those of the modern system (perhaps, seminal amillennialism, and not nascent dispensational premillennialism ought to be seen in the eschatology of the period).

Medieval and Reformation periods

Amillennialism gained ground after Christianity became a legal religion. It was systematized by Augustine of Hippo in the 4th century, and this systematization carried amillennialism over as the dominant eschatology of the Medieval and Reformation periods. Augustine was originally a premillennialist, but he retracted that view, claiming the doctrine was carnal.

Amillennialism was the dominant view of the Protestant Reformers. The Lutheran Church formally rejected chiliasm in The Augsburg Confession—"Art. XVII., and condemned the Anabaptists (historically, most Anabaptist groups were amillennial) and others 'who now scatter Jewish opinions that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being everywhere suppressed.'" Likewise, the Swiss Reformer Heinrich Bullinger wrote up the Second Helvetic Confession, which asserts, "We also reject the Jewish dream of a millennium, or golden age on earth, before the last judgment." John Calvin wrote in Institutes of the Christian Religion that chiliasm is a "fiction" that is "too childish either to need or to be worth a refutation." He interpreted the thousand-year period of Revelation 20 symbolically, applying it to the "various disturbances that awaited the church, while still toiling on earth."

Modern times

The Eastern and Oriental Orthodox Churches have long held amillennial positions, as has the Roman Catholic Church, which generally embraces an Augustinian eschatology and which has deemed that premillennialism "cannot safely be taught." Amillennialism is also common among Protestant denominations such as the Lutheran, Reformed, Anglican, Methodist, and many Messianic Jews. It represents the historical position of the Amish, Old Order Mennonite, and Conservative Mennonites (though among the more modern groups premillennialism has made inroads). It is common among groups arising from the 19th century American Restoration Movement such as the Churches of Christ, Christian Church (Disciples of Christ) and Christian Churches and Churches of Christ. It also has a following amongst Baptist denominations such as The Association of Grace Baptist Churches in England. Partial preterism is sometimes a component of amillennial hermeneutics. Amillennialism declined in Protestant circles with the rise of Postmillennialism and the resurgence of Premillennialism in the 18th and 19th centuries, but it has regained prominence in the West after World War II.

Millenarianism

From Wikipedia, the free encyclopedia

Millenarianism or millenarism (from Latin mīllēnārius, "containing a thousand") is the belief by a religious, social, or political group or movement in a coming fundamental transformation of society, after which "all things will be changed". Millenarianism exists in various cultures and religions worldwide, with various interpretations of what constitutes a transformation.

These movements believe in radical changes to society after a major cataclysm or transformative event.

Millenarianist movements can be secular (not espousing a particular religion) or religious in nature, and are therefore not necessarily linked to millennialist movements in Christianity.

Terminology

The terms "millennialism" and "millenarianism" are sometimes used interchangeably. Stephen Jay Gould has argued that this usage is incorrect, stating:

Millennium is from the Latin mille, "one thousand," and annus, "year"—hence the two n's. Millenarian is from the Latin millenarius, "containing a thousand (of anything)," hence no annus, and only one "n".

The application of an apocalyptic timetable to the changing of the world has happened in many cultures and religions, continues to this day, and is not relegated to the sects of major world religions, both Abrahamic and non-Abrahamic. Increasingly in the study of apocalyptic new religious movements, millenarianism is used to refer to a more cataclysmic and destructive arrival of a utopian period as compared to millennialism which is often used to denote a more peaceful arrival and is more closely associated with a one thousand year utopia.

Millennialism often refers to a specific type of Christian millenarianism, and is sometimes referred to as Chiliasm from the New Testament use of the Greek chilia (thousand). It is part of the broader form of apocalyptic expectation. A core doctrine in some variations of Christian eschatology is the expectation that the Second Coming is very near and that there will be an establishment of a Kingdom of God on Earth. According to an interpretation of biblical prophecies in the Book of Revelation, this Kingdom of God on Earth will last a thousand years (a millennium) or more.

Theology

Many if not most millenarian groups claim that the current society and its rulers are corrupt, unjust, or otherwise wrong, and that they will soon be destroyed by a powerful force. The harmful nature of the status quo is considered intractable without the anticipated dramatic change. Henri Desroche observed that millenarian movements often envisioned three periods in which change might occur. First, the elect members of the movement will be increasingly oppressed, leading to the second period in which the movement resists the oppression. The third period brings about a new utopian age, liberating the members of the movement.

In the modern world, economic rules, perceived immorality or vast conspiracies are seen as generating oppression. Only dramatic events are seen as able to change the world and the change is anticipated to be brought about, or survived, by a group of the devout and dedicated. In most millenarian scenarios, the disaster or battle to come will be followed by a new, purified world in which the believers will be rewarded.

While many millennial groups are pacifistic, millenarian beliefs have been claimed as causes for people to ignore conventional rules of behavior, which can result in violence directed inwards (such as the Jonestown mass suicides) or outwards (such as the Aum Shinrikyo terrorist acts). It sometimes includes a belief in supernatural powers or predetermined victory. In some cases, millenarians withdraw from society to await the intervention of God. This is also known as world-rejection.

Millenarian ideologies or religious sects sometimes appear in oppressed peoples, with examples such as the 19th-century Ghost Dance movement among Native Americans, early Mormons, and the 19th and 20th-century cargo cults among isolated Pacific Islanders.

The Catechism of the Catholic Church rejects all forms of millenarianism and its variations:

The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the 'intrinsically perverse' political form of a secular messianism.

Information asymmetry

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