60 The Journal of Ministry & Theology
The Rapture: Cosmic Segregation or
Antidote for Oppression?
A Critical Response to the “Racial
Ideology of Rapture”
Cory M. Marsh
Abstract: This article offers a much-needed critical response to a
2016 essay published in Perspectives in Religious Studies. In this
essay, author Nathaniel P. Grimes suggested that the doctrine of
the rapture was an idea used to promote “cosmic segregation,” a
heavenly avenue of escape for white supremacists from blacks and
other ethnic groups which society had marginalized. Framed
against contemporary notions of social justice, the article will first
expose Grimes’s flawed methodology used to validate positions
condemning the rapture as a racist doctrine before building a
positive case for the rapture as a biblical antidote for oppression
against minorities in the current economy.
Key Words: Rapture, cosmic segregation, white supremacy, social justice,
suppression
*****
Introduction
I
n keeping with trending social issues, a recently published
article in Perspectives in Religious Studies by Nathaniel P.
Grimes made a bold, if not sensational, claim: the
Versions of this article were presented at the Bible Faculty Summit held
at International Baptist College and Seminary in Chandler, AZ, in August
2019, as well as at the Council on Dispensational Hermeneutics held at
Calvary University in Kansas City, MO, in September 2019.
Cory M. Marsh, Th.M., serves as an Associate Professor of New
Testament at the College at Southern California Seminary located at 2075
East Madison Ave., El Cajon, CA 92019. Cory is currently pursuing a Ph.D.
in Biblical Theology at Midwestern Baptist Theological Seminary. He can
be reached at cory.marsh@socalsem.edu.
The Rapture 61
dispensational understanding of the church’s rapture is a racially
coded theology legitimizing evangelical mistreatment of
minorities in America since the wake of the Civil War.2
Perceiving the rapture to be a doctrine invented by Darby and
exploited by Scofield, Moody, and other Caucasian leaders of the
American Bible Conference Movement, Grimes posited the
pretribulational rapture was an idea used to promote a “cosmic
segregation,” a heavenly avenue of escape for white supremacists
from blacks and other ethnic groups that society had
marginalized.
The current article will offer a critical response to Grimes’s
thesis by first exposing a flawed research methodology he used
to validate positions condemning the rapture as a racist doctrine.
Additionally, against the backdrop of contemporary hotbed
notions of social justice, the essay will positively build a case for
the pretribulational rapture as a biblical antidote for oppression
against minorities in the current economy. The thesis will be
supported by two main drives: (1) The church is a spiritual, nonpolitical institution comprised of the most marginalized peoplegroups in human history forming a collective body whom Christ
will spare from impending devastation and doom upon the earth;
and (2) The imminent appearing of Christ as taught in the
pretribulational rapture demands an urgency in applying biblical
social justice themes out of love for all ethnicities in obedience
to Christ.
New Wine in Old Wineskins
It is nothing new to hear that the doctrine of the rapture is
under attack. Critiques range from those leveled by conservative
Reformed scholars to liberal critics condemning the doctrine as
heretical, cultic, or even the handmaiden to the prosperity
gospel.3 Lately, the doctrine concerning the pretribulational
Nathaniel P. Grimes, “The Racial Ideology of Rapture,” Perspectives
in Religious Studies 43, no. 3 (Fall 2016): 211–21.
3
Professor of NT at the Lutheran School of Divinity in Chicago,
Barbara R. Rossing, surfaces in Grime’s essay and perhaps represents the
worst of mischaracterizations and ad hominem rhetoric describing the
rapture as “a destructive racket” (1); “an invention” (19); “a false gospel of
2
62 The Journal of Ministry & Theology
rapture of the church is getting hit from a newer angle causing a
stir in the church: social justice. Taking it one step further, recent
advocates of social justice now claim dispensationalist teaching
regarding the church’s rapture promotes a racist, cosmic
segregation. According to one such critic, Nathaniel P. Grimes,
“Rapture portrays God’s answer to the destructions of the sins
wrought in the nineteenth century by war, greed, and white
supremacy as a move to create a state of cosmic segregation.” 4
On the surface, there is not much to critique in Grime’s
statement. That a collective group of believers on this earth will
indeed be “segregated” from the earth’s wickedness—which
certainly includes fleshly supremacist notions—is a staple belief
within pretribulationism. However, as Grimes’s essay plays out,
the “segregation” he has in mind is the picture one usually draws
in connection to racism characterized by 19 th century slavery and
20th century Jim Crow policies. For Grimes, rapture theology
viz., pretribulationism, was born in the wake of crises provoked
by the American Civil War and has chiefly served to “legitimize”
evangelical abandonment of society’s most marginalized. 5
Flawed Research Methodology
Though space limits a full critical analysis, there is much to
critique in Grimes’s research. For instance, in his article “The
Racial Ideology of Rapture,” 6 Grimes provides minimal direct
quotation from those whose rapture teachings he believes
justified racism such as Scofield, Moody, and Darby, choosing
rather to depend on secondary sources that have clear anti dispensational or anti-evangelical axes to grind.7 One such
prosperity combined with promise of escape from any consequences,” used
in connection with Jimmy Baker (4); even going so far as to say: “The
Rapture vision invites a selfish non-concern for the world. It turns salvation
into a personal 401(k) plan that saves only yourself” (18). See Barbara R.
Rossing, The Rapture Exposed: The Message of Hope in the Book of
Revelation (New York: Basic Books, 2005).
4
Grimes, “Racial Ideology,” 219.
5
Ibid., 211.
6
Ibid., 211–21.
7
E.g., Michael Phillips, White Metropolis: Race, Ethnicity, and
Religion in Dallas 1841–2001 (Austin: U of Texas P, 2010); Barbara R.
The Rapture 63
example is an essay written by Michael Cartwright, an essay that
Grimes intersperses throughout his article. 8 In Cartwright’s
essay, itself largely dependent on questionable research, 9
Cartwright draws loose connections between premillennialdispensationalism and the racism surrounding the Reconstruction
period. Describing dispensational hermeneutics in terms of
platonic rationalism with prejudiced undertones, Cartwright goes
so far to claim, “A dispensationalist hermeneutic may serve to
conceal racist patterns of thought.” 10
Of the few times Grimes does quote from a dispensational
thinker relevant to the time period, like C. I. Scofield, Grimes
does so out of context, leveling charges of racism without any
actual firsthand support. Simply referring to the prophetic
declaration in Genesis 9 in the Scofield Reference Bible that
“from Ham will descend an inferior and servile posterity” and
using it to suggest that Scofield promoted a sense of security for
“white identity” since the “white elites of Dallas” would be able
to escape “the negroes” by way of rapture defies responsible
Rossing, Rapture Exposed; Douglas Frank, Less than Conquerors: How
Evangelicals Entered the Twentieth Century (Grand Rapids: Eerdmans,
1986); and Timothy P. Weber, Living in the Shadows of the Second Coming:
American Premillennialism 1875–1982 (Grand Rapids: Zondervan, 1983).
Of the four, Weber’s is perhaps the fairest in his analysis, especially his first
edition published in 1979 (an historical survey stopping at 1925), which
grew out of his doctoral dissertation at the University of Chicago.
Nevertheless, the use of these and other secondary and tertiary sources in
Grimes’s article showcases a biased research methodology, with very few
primary or firsthand sources represented.
8
Michael G. Cartwright, “Wrestling with Scripture,” in The Gospel
Black and White: Theological Resources for Racial Reconciliation, ed.
Dennis L. Okholm (Downers Grove, IL: InterVarsity, 1997), 71–114.
9
Examples include his dependence on overtly biased sources that have
merely handed down repeated mischaracterizations of dispensational
thought (such as Douglas Frank), and inaccurate, yet easily verifiable
historical details (such as his inaccurately associating of C. I. Scofield with
Dallas Theological Seminary [Grimes, “Racial Ideology,” 94]).
10
Cartwright, “Wrestling,” 174-175, n 48.
64 The Journal of Ministry & Theology
research in a stunning display of illegitimate jumps. 11 Indeed, not
a hint of racism is present in any of the few direct quotations
Grimes supplies by either Scofield 12 or D. L. Moody. 13 Moreover,
his treatments of J. N. Darby, though as prominent it is for his
study, lacks any direct quotation from Darby himself, being
entirely dependent on anti-Darbyite or anti-dispensational
sources. 14 It is Grimes’s dependence on secondary and tertiary
resources that unfairly mischaracterize premillennial dispensationalism as racist theology—nothing from actual
premillennial-dispensationalists or pretribulationists themselves.
In light of such research methods, one is reminded of historian
Jim Owen who wrote in The Hidden History of the Historic
Fundamentalists: “More is required from the critic than … to
build one’s reputation as a scholar by painting unflattering
graffiti on their tombs.” 15
A final yet major flaw should be noted concerning Darby and
Grimes’s thesis, that is, because the doctrine of the rapture was
birthed in the wake of the American Civil War with ties to
slavery, therefore the rapture contains racist ideology. Though
Grimes suggests that Darby, a citizen of the UK, “pioneered”
rapture doctrine, 16 he neglects disclosing that there was no recent
slavery or civil war in Europe out of which to posit a supposed
racist rapture. The Slave Trade Act of 1807 and The Slavery
Abolition Act (1833/34) were both passed by Parliament,
See Grimes, “Racial Ideology,” 215. Moreover, in another instance,
Grimes admits the curse of Ham in Genesis 9 known to yield inaccurate
racist interpretations by some was an outdated argument “no longer in
vogue” (213) at the time of Scofield but uses the same text to justify blaming
Scofield and rapture theology as producing racism (215). In any case,
Scofield does not use Genesis 9 in any way whatsoever to refer to blacks
and/or minorities or the rapture.
12
Ibid., 215, 218.
13
Ibid., 217, 218, 219.
14
Ibid., 214.
15
Jim Owen, The Hidden History of the Historic Fundamentalists
1933–1948: Reconsidering the Historic Fundamentalists’ Response to the
Upheavals, Hardships, and Horrors of the 1930s and 1940s (Lanham, MD:
University P, 2004), 14–15.
16
Grimes, “Racial Ideology,” 214.
11
The Rapture 65
criminalizing the institution of slavery in Europe long before the
American Civil War ensued (1861–65). This suggests there was
no justified racist social milieu occurring in England and Ireland
that would propel Darby or any other European dispensationalist
to “invent” a rapture doctrine to escape blacks and other
minorities. 17 Yet, Grimes frames his entire argument around the
American Civil War and American white supremacy as birthing
the doctrine of the rapture while simultaneously positing that
Darby invented the rapture in England. It seems Grimes cannot
reconcile the contradiction, that Darby invented the rapture in the
UK and that it originated in America in the context of American
slavery and white supremacy. 18 In actuality, “rapture theology”
predates 19th century America and Europe by far. Scholars have
long documented its origin as stemming from an early theology
of imminence, even tracing it to within the first few centuries of
the church. 19
The term “justified” here is in the context of government-approved,
institutionalized slavery which would then “justify” such racist notions. This
author is not suggesting that racism is ever morally “justified,” nor is he so
naïve as to believe that racism did not exist in Europe merely because of
Parliament’s official prohibitory acts.
18
It should be noted that though Grimes is more focused on the ways
rapture-belief developed in America rather than proving the origin of the
doctrine itself, or that it is inherently racist, his essay nevertheless is
pervasive with strong (illogical) inferences that inevitably lead one to
summating the doctrine is racist—since those who taught it were supposedly
racist. In any event, the tension present in Grimes’s article regarding Darby
as the doctrine’s inventor and its inherent racism as carried over and birthed
in America cannot be relieved.
19
See J. Dwight Pentecost, Things to Come: A Study in Biblical
Eschatology (Grand Rapids: Zondervan, 1981), 193–205; cf., William
Watson, “Medieval Dispensationalism (A.D. 430–990),” in Discovering
Dispensationalism: Tracing Dispensational Thought from the First to the
Twenty-First Century (El Cajon, CA: Southern California Seminary P,
forthcoming). For an interesting historical survey of the mid-to-late 19th
century disputes surrounding the idea of the Lord’s “imminent” return, see
Richard R. Reiter, “A History of the Development of the Rapture Positions,”
in Three Views on the Rapture, ed. Stanley Gundry (Grand Rapids:
Zondervan, 1996), 9–44.
17
66 The Journal of Ministry & Theology
Rapture Theology and Post-Civil War Black Ministers
Contrary to Grimes’s description of rapture theology being
racially coded and peddled by white supremacists of the 19 th
century, various Civil War era African American pastors and
thinkers eagerly adopted rapture theology—and did much to
promote it. A notable example is 54 th Massachusetts Regiment
veteran, the Reverend Eli George Biddle. A minister in the
African Methodist Episcopal Zion Church, Biddle understood
that the rapture of the church and subsequent premillennial return
of Christ would ultimately put an end to all injustice in the world,
even predicting that all racial prejudice and intolerance will cease
in the church. At the imminent appearing of Christ, “all iniquity,
injustice, unrighteousness, and impiety will be overthrown,”
declared Biddle. 20 In light of Biddle’s decidedly dispensationalpretribulational positions, it is surely strange that Grimes would
suggest, “The racial ideology of Darby’s dispensationalism had
effectively served to exclude [black ministers].” 21 In reality,
Biddle and many of his black contemporaries viewed the rapture
of Christ’s body as the immediate and divine relief of injustice
expected for those believers most oppressed. 22
Rapture and the Oppressed
Throughout his well-articulated, yet flawed, article, Grimes
asserts the doctrine of the rapture served a 19 th century politicosociological purpose leaving devastating effects “from which
neither America nor the church has recovered.” 23 In actuality, at
Elder E. George Biddle, “The Restoration of all Things,” Star of Zion
(February 1927): 1–5. See also Biddle’s two-part series, “Pre-Millennialism:
Or the Doctrine that the Second Coming of Christ Precedes the Millennium,”
Star of Zion (August and September 1922). Cf. Mary Beth Swetnam
Mathews, Doctrine and Race: African American Evangelicals and
Fundamentalism Between the Wars (Tuscaloosa, AL: U of Alabama P,
2017), 82–83.
21
Grimes, “Racial Ideology,” 218.
22
Although it does appear that Biddle wavered back and forth on his
premillennialism as time went on, he never flatly rejected it or his belief in
the pretribulational rapture. See, e.g., Mathews, Doctrine and Race, 82–86.
23
Grimes, “Racial Ideology,” 211.
20
The Rapture 67
the risk of being marginalized by Confederacy sympathizers who
permeated local civic magistrates, many churches during the
Civil War and post-war periods (even within the Southern
Presbyterian tradition) held to dispensational doctrines like the
rapture while simultaneously promoting themes of justice that
sought to benefit oppressed minorities. This they accomplished
by emphasizing an obedience to the NT, especially via
evangelism-outreaches seeking to build Christ’s church.
Prominent dispensational leaders of the time included none other
than John Nelson Darby who believed the present state of the
church, as evidenced by its unbiblical emphasis of secular
politics, was a “ruined” economy just like the others before it. 24
Influencing a swarm of American Christians, Darby frowned
upon churches tied to denominations enveloped in political
earthly affairs. He heavily praised independent assemblies that
were bound together by nothing other than the public
evangelization of the lost with a gospel message that resonated
with society’s poor and marginalized as well as the edification of
believers, those who waited obediently for Christ to receive them
to himself (John 14:3). 25 Indeed, it was their belief in the
pretribulational rapture of the church that gave the most
satisfactory hope to those Christians most marginalized by
society, knowing that at any moment they can be “caught up”
For more on Darby’s position on the church’s “ruin,” see this author’s
chapter, “Luther Meets Darby: The Reformation Legacy of Ecclesiastical
Independence,” in Forged From Reformation: How Dispensational Thought
Advances the Reformed Legacy, ed. Christopher Cone and James I. Fazio
(El Cajon, CA: Southern California Seminary P, 2017), 109–44.
25
These distinctive elements of Darby’s ecclesiology is especially
pronounced in two of his notable essays: “Considerations on the Nature and
Unity of the Church of Christ,” and “On the Formation of Churches,” both
in The Collected Writings of J. N. Darby, vol. 1, ed. William Kelley
(Winschoten: Heijkoop, 1971). For good summaries of Darby, his
influencers, and those he himself influenced, see Crawford Gribben and
Mark Sweetnam, “J. N. Darby and the Irish Origins of Dispensationalism,”
JETS 52, vol. 3 (September 2009): 573–76; and, Bruce A. Baker, “The Early
Life and Influence of John Nelson Darby” JMAT 21, no. 2 (Fall 2017): 110–
26.
24
68 The Journal of Ministry & Theology
together to meet the Lord in the air (1 Thess 4:17) and be relieved
of earthly pains like racism. 26
Spirituality (Not Passivity) Leading to Rapture
Churches that garnered praise by notable 19 th century
dispensational leaders in particular emphasized a renewed
“spirituality in the church,” a position that refused to push secular
politics and authority onto church members. This traditionally
reformed doctrine which early dispensational thinkers adopted,
maintained a distinction between church and state—the former’s
purview being spiritual, the latter’s being secular. 27 Emphasizing
a spiritual authority only so far as Scripture demands, its “Most
ardent proponents,” Snoeberger explains, “were found in the
pulpits of ‘border churches’—churches positioned along the
geographical boundary between the Union and Confederacy, and
easily the most vulnerable of all to violent schism.” 28 Indeed,
pastors who advocated such a spirituality in the church during
the Civil War, like Samuel McPheeters who led the Pine Street
Presbyterian Church in St. Louis, were forced through unChristian political means to resign their pastorates for refusing to
stand with any civil legislature supporting states’ rights that
Despite the fact that the Greek word ἁρπά[-ζω] / [-γμός] (“seize[ure],” “snatch,” or “caught up”), which the Vulgate translated as rapt[-ura]
/ [-io] (“rapture”) occurs 14 times in the NT, some such as Barbara B.
Rossing—from whom Grimes draws support in his article—definitively
declares: “No specific passage in the Bible uses the word ‘Rapture’”
(Rapture Exposed, 21). Rossing represents a slew of either uninformed or
biased, non-exegetes who still hold on to the erroneous claim that the Bible
nowhere uses the word contrary to the preponderance of actual biblical data
(e.g., Matt 11:12; John 6:15; 1 Thess 4:17; 2 Cor 12:2; Jude 23; Rev 12:5,
et al.). For a sound biblical defense of the pretribulational rapture position,
see Richard L. Mayhue, “Why a Pretribulational Rapture?” MSJ 13, no. 2
(Fall 2002): 241–53.
27
See Russell D. Moore and Robert E. Sagers, “The Kingdom of God
and the Church: A Baptist Reassessment,” Southern Baptist Journal of
Theology 12 (Spring 2008): 68–86, esp. 70.
28
Mark A. Snoeberger, “A Tale of Two Kingdoms: The Struggle for
the Spirituality of the Church and the Genius of the Dispensational System,”
Detroit Seminary Baptist Journal 19 (2014): 57.
26
The Rapture 69
legalized slavery or for not swearing allegiance to federal
government policies during church services. 29
Churches such as Pine Street Presbyterian and even Walnut
Street Presbyterian Church led by pre-tribulationist James Hall
Brookes who publicly defended McPheeters, promoted
spirituality in the church by emphasizing personal holiness and
evangelism while actively waiting for the imminent appearing of
Christ. They did so by recognizing the economic distinction
between the Christian church as entirely spiritual and the Jewish
theocracy under which national Israel was formed in the OT. 30
As such, ecclesiology, not eschatology, was the governing
doctrine that formed these early dispensationalists’ belief in
rapture and any cultural engagement they thought complemented
such a belief. Because they viewed the church as purely spiritual
and relieved of all legalistic politicism or theocratic notions that
motivated national Israel, they were freed to engage the poor and
underclass solely as spiritual ministry. 31 Keeping civic debate at
an arm’s length, these churches advocated for the evangelism of
all races and promoted holy living in the church as they sought
29
Cf. ibid., 61–63. A primary and sympathetic source account of the
schisms endured by McPheeters due to his spirituality-in-the-church
emphasis is Charles Hodge, “The Complaint of Rev. Dr. McPheeters,” The
Princeton Review 3 (July 1864): 551–75. Hodge, like Brookes, adamantly
defended the ousted McPheeters.
30
Snoeberger, “Tale,” 57–58; cf. n17. For an in-depth analysis on
Brookes and his positions see, Carl E. Sanders, “The Premillennial Faith of
James Hall Brookes” (Ph.D. dissertation, Dallas Theological Seminary,
1995).
31
Although the notion of a split between a spiritual church and secular
world is an area that both Grimes and I certainly agree on, we have different
starting points and consequently evaluations of that development. For
Grimes, the notion of a split is precisely what he attempts to challenge by
arguing against the idea of the church as purely spiritual and apolitical. He
does this by presupposing history as the guide to ecclesiology and thus views
the church as bearing a distinctly political role to play on the earth. Though
I recognize the legitimacy of history as an important tool for one’s
ecclesiology, I nonetheless presuppose the authoritative NT as the only
infallible guide for ecclesiology—regardless of how fallible men have
developed such a doctrine throughout history.
70 The Journal of Ministry & Theology
to obey Christ’s command to render to Caesar what was Caesar’s
and to God what was God’s before Christ’s return (Matt 22:21).
Although the origin of the doctrine of the spirituality-of-thechurch emphasized a distinction between secular political affairs
and Christian spiritual affairs during the present economy, the
distinction, in time, did yield an eschatological emphasis by
dispensational proponents. 32 Those who advocated such a
distinction between secular legislature and spiritual living, as
even John Nelson Darby did, 33 also taught that the church, a
spiritual body comprised of believers from all backgrounds and
ethnicities—even those most oppressed—would at any moment
be raptured and forever relieved of fleshly social ills and earthly
political agendas. 34 Such a doctrine ran congruent with Paul’s
description of the church in Galatians 3 that “there is neither
slave nor free … for you are all one in Christ Jesus” (v. 28). As
such, the sin of racism has no place in the body of Christ or
biblical rapture theology.
32
As Larry Pettegrew observed, it was never about “date setting,” or an
overemphasis on eschatology for the pretribulationist; rather, it was about
holy living during the church age. Pettegrew quotes James Brookes who
stated, “Many suppose that this [prophecy] is the only topic discussed, and
some have circulated the report that we have fixed the day, or at least the
year, of our Lord’s return. But there is not a shadow of truth in either the
surmise or the statement” (Believers’ Meeting at Clifton Springs, 403,
quoted in Larry Pettegrew, “The Rapture Debate at the Niagara Bible
Conference,” BSac 157, no. 627 [July 2000]: 349, n17).
33
Snoeberger, “Tale,” 60.
34
It is worth reinforcing that Darby’s conviction over the rapture of the
church grew out of, not only his literal interpretation of the NT, but also his
view of the spirituality-of-the church. Indeed, it was the church’s spiritual
character as distinct from the worldly affairs on earth that yielded so neatly
to a pretribulational rapture. As such, he was able to say in his Collected
Writings, vol. 11, “Prophecy does not relate to heaven. The Christian’s hope
is not a prophetic subject at all” (156). Thus, ecclesiology was the primary
doctrine supporting Darby’s pretribulational rapture, not his eschatology.
Cf., John Walvoord, The Rapture Question (Findlay, OH: Dunham, 1957),
16, who, representing most modern pretribulationists, takes a stance similar
to Darby’s.
The Rapture 71
Remarkably, this runs overtly counter to Grimes’s thesis that
“rapture theology” is historically racist since it was developed in
the wake of the Civil War by those who, at one time or another,
allegedly supported Confederate abuses of blacks and
sympathized with legalized slavery and/or white supremacy.
Rather, it was what is today referred to as the pretribulational
rapture that provided the ultimate positive antidote to oppression
and gained its profound following in America precisely because
of the issues surrounding slavery and the Civil War . Though
Grimes claims his article does not “judg[e] the motivations of
individual premillennialists” but rather aims to trace “the
disastrous sociological effects” that the doctrine of the rapture
has had on America, 35 his essay is replete with one-sided antidispensational biases, yielding only conclusions that do in fact
judge the intentions of godly leaders from a previous century. A
few notable examples will suffice.
One is Grimes’s affirming quotation from Michael Phillips’s
White Metropolis, where Phillips draws an absurd comparison
between
dispensationalism,
whiteness,
racism,
and
Manicheanism. Attempting to connect to Phillip’s falsecomparison, Grimes goes so far as to suggest that the racism he
believes is embedded in the rapture is the result of the
dispensationalist’s plain reading of Scripture. 36 Another instance
is found in Grimes’s concluding analysis: “Premillennialism in
America was both shaped by white supremacy and in turn served
to shape history in ways that disproportionately afflicted black
people and others identified as non-white—those on the
underside of society.” 37 How one is to distinguish between the
doctrine of premillennialism and those who promoted it is
anyone’s guess. Grimes does not offer an answer, only the
Grimes, “Racial Ideology,” 211, 220. In various places, Grimes seems
to confuse the distinction between premillennialism and pretribulationism,
often equating the two. It deserves clarifying here that while the latter always
includes the former, the converse is not necessarily true. Historicpremillennialists, for example, are traditionally postribualational while
dispensational-premillennialists are traditionally pretribulational.
36
Ibid., 215–16.
37
Ibid., 219.
35
72 The Journal of Ministry & Theology
implication that they are synonymous. In any case, there is little
merit to Grime’s contention that fundamentalists’ or
dispensationalists’ lack of efforts in social action or reform was
because of a supposed pessimism demanded by their
premillennial eschatology. Rather, as Snoeberger has well
outlined using the father of American Dispensationalism James
Brookes as an example, it was these pastors’ conviction over the
spirituality-of-the-church, not premillennial eschatology, that
informed their resistance to large scale political social reform. 38
This means the pretribulational rapture of the church was at
most a logical corollary or implication from these leaders’
spirituality-of-the-church position and not their supposed
pessimistic end-times views demanding cultural passivity. Held
by reformed and dispensational thinkers alike, the spirituality-ofthe-church underscores two distinct realms birthed in the wake
of Christ’s first coming that operate within their own divinelyappointed jurisdictions viz., the church and the state.39 Teasing
this distinction out yields logically to a pretribulational rapture
for the former’s main mission is spiritual, not political (e.g., the
Great Commission). The state, on the other hand, will once again
return to a theocracy after the church is removed, first to one that
is distorted and evil (2 Thess 2:3–8), followed by one that is
characterized by peace, righteousness, and justice in fulfillment
of prophecy (Luke 1:32–33; Matt 19:28; 2 Tim 2:12; Rev 20:2 –
6; cf. Isa 2:2–5; 11:6–11; 19:24–25).
Rapture Demands Social Justice
One’s theology of rapture, if indeed biblical, does not in any
way “legitimize” evangelical’s abandonment or mistreatment of
minorities, as Grimes suggests. 40 In fact, by its distinct virtue of
Snoeberger, “Tale,” 63–64.
Todd Magnum, The Dispensational-Covenantal Rift: The Fissuring
of American Evangelical Theology from 1936–1944 (Waynesboro, GA:
Paternoster, 2007), 8–10; 103–106, provides as strong a case as any
demonstrating the affinity shared between old Princetonian Reformed
thinkers and dispensational thinkers concerning the spirituality-of-thechurch.
40
Grimes, “Racial Ideology,” 211.
38
39
The Rapture 73
imminence leading to an urgent proclamation of the gospel
before Christ’s appearing, the pretribulational rapture is the very
catalyst that stimulates both evangelism as well as correcting
societal ills. This is because, as Peter warned, “the end of all
things is near” (1 Pet 4:7). 41 In other words, it is because the end
time is approaching, a time realized at either Christ’s rapture of
his church or his return with the church, that Christians are to
show love and hospitality to those around them as good stewards
of God’s grace (vv. 8–10). 42 This urgency demanded by
dispensational-premillennialism runs contrary to both
amillennial and postmillennial theologies that posit either a
gnomic or virtually indefinite period of time before the return of
Christ.
Whereas non-pretribulational options allow for passive
engagement with culture—the thought being a sort of “time is on
our side” notion—the doctrine of the pretribulational rapture
rebukes such passivity knowing time is approaching its end. For
those who hold to a pretribulational rapture, time is certainly
counting down with each second representing a moment to win
souls for the gospel—even if only giving a cold drink to a thirsty
beggar in the name of Christ. Those who truly understand the
doctrine of the rapture of the church do not sit idly by in the face
of social evils, accepting them as the inevitable signs of the
times—for example, the legalized genocide of countless numbers
of minority races called abortion.
Former Fuller Seminary president Richard Mouw, who is not
a dispensationalist, understands the positive social implications
The (consummative) perfect active indicative ἤγγικεν (“is near” or
“is at hand”) highlights its temporal function and stative aspect. Peter’s
usage suggests the current state of affairs is the result of Christ’s first advent,
and it is a state of affairs approaching its final destination which is the return
of Christ. Cf. BDAG, 2165.2, BibleWorks.
42
Though it lies outside the scope of this paper, an argument can be
made for a distinctly dispensational reading of Peter’s admonition by
underscoring his placing of οἰκονόμοι (literally, “dispensation-ers”) with
χάριτος θεοῦ (“grace of God”). Without pressing in too hard, Peter may be
hinting at Christian responsibility in what is commonly referred to as the
current “dispensation of grace.”
41
74 The Journal of Ministry & Theology
of the doctrine of the pretribulational rapture perhaps better than
many who claim to be dispensational. In answering his own
stated question as to why those who hold to a pretribulational
rapture actively protest societal evils when those very evils seem
to run congruent with biblical prophecies, Mouw defends such
rapture advocates with integrity:
Because they believe that obedience to the gospel requires us to
speak out against evil, even if we have no realistic hope for success
in stemming the tide, prior to God’s final victory in history. If Jesus
is to return during their lifetimes, they want to be found faithfu lly
opposing all that dishonors his name, even if the things they oppose
are prophesied in the Bible as signs that the end is in sight. 43
Indeed, Mow captures well the inevitable tension the Bible
presents with commands to love one another, including our
enemies, and do good for everyone (Gal 6:10), even going so far
as to step in and fight on behalf of the oppressed (Prov 24:11–
12). Believers are to do these good things as well as expect the
final days to “come with difficulty” (2 Tim 3:1) marked by evil
people who will “go from bad to worse” (v. 13). This is, as
George Marsden termed, a “paradoxical tension” that Christians
must hold in balance; but good must still be done while there is
opportunity. 44 Those who hold to a pretribulational rapture, most
notably dispensationalists, therefore, cannot be thought of as
clinging to a “racially coded theology” that justifies racism, as
43
Richard J. Mouw, The Smell of Sawdust: What Evangelicals Can
Learn from their Fundamentalist Heritage (Grand Rapids: Zondervan,
2000), 100.
44
It is this very tension—which dispensationalist/pre-tribulationists
hold in balance—that exposes a major weakness in Joel Carpenter’s
fascinating study, Revive Us Again: The Reawakening of American
Fundamentalism (New York: Oxford UP, 1997). Throughout the book,
Carpenter presents the early dispensationalist desire for revival as
inconsistent with their descriptive eschatology, but he does so by
misunderstanding their true motive for revival. Dispensationalpretribulationsts have always understood that wrath is indeed coming, a
horrific future event that in turn motivates their desire for societal repentance
and salvation, much like Jonah toward Nineveh.
The Rapture 75
Grimes posited. Nor, can they be charged with neglecting social
action that honors the Christ of Scripture as scholars such as
Bahnsen, Gentry, and North have repeatedly charged. 45
Again, Mouw, a critic of dispensational theology, recognizes
such mischaracterizations that dispensational-pretribulationists
have endured unfairly. With honest transparency, he confesses,
“The dispensationalist perspective was supposed to undercut
Christian social concerns—but long before I ever heard of
Mother Teresa,” says Mouw, “I saw dispensationalists lovingly
embrace the homeless in inner-city rescue missions.” 46 Likewise,
another notable critic of pretribulational-dispensationalism,
Calvin University professor Joel Carpenter, expressed sentiments
similar to those of Mouw: “As eager interpreters of ‘the signs of
the times,’ they were among the first Americans to see—and
denounce—the Nazi’s persecution of Jews.” 47 Carpenter would
go on to describe the urgency fundamentalist-dispensationalists
displayed toward those in society whom they reached as an
outworking of their belief in the rapture, even admitting that it
45
The charge of societal neglect is overwhelmingly so in Greg L.
Bahnsen and Kenneth L. Gentry Jr., House Divided: The Break Up of
Dispensational Theology (Tyler, TX: Institute for Christian Economics,
1989), esp. 13–138; moreover, Gary North’s monthly newsletter,
“Dispensationalism in Transition: Challenging Dispensationalism Code of
Silence,” published by the Institute for Christian Economics, available at
https://www.scribd.com/document/141399309/Dispensationalism-inTransition, is a poorly argued denunciation of dispensationalism that also
inaccurately represents the social implications of the pretribulation rapture.
46
Mouw, Smell of Sawdust, 101.
47
Carpenter, Revive Us Again, 244. Contra the outlandish claims by
Kenneth L. Gentry Jr. in, “Anti-Semitism and Dispensationalism,” Modern
Preterism, 2011, https://www.preteristarchive.com/2011_gentry_antisemitism-and-dispensationalism/. Remarkably, Gentry attempts to make an
argument that dispensationalism is more guilty of anti-Semitism than
Reformed-supersessionism by claiming the former “frequently citing
academic works” from ultra-critical or liberal authors who are themselves
inconsistent with their claims, and that they [dispensationalists] celebrate the
return of Jews to the modern state of Israel while anticipating their
“wholesale slaughter.” The incredibly overt strawman arguments and
irresponsible mischaracterizations against dispensational theology by all
three scholars (Gentry, North, and Bahnsen) is nothing short of stunning.
76 The Journal of Ministry & Theology
was they, in contrast to liberal optimists that had “the more
realistic outlook” on society. 48 Indeed, dispensationalpretribulationists motivated by nothing other than an urgent call
to love, care for, and evangelize the most oppressed in the
world—before the opportunity is lost at the church’s imminent
disappearing—is the indelible legacy of rapture theology.
Rapture as Oppression’s Divine Antidote
The doctrine of the rapture insists on believers actively
making disciples for Christ who in turn influence culture by their
very lives while there is still time—“In order that in everything
God may be glorified through Jesus Christ. To him belong glory
and dominion forever and ever. Amen” (1 Pet 4:11). Contrary to
Grimes’s premise of the rapture being a racial “cosmic
segregation,” it is actually a divine antidote to wicked, racial
oppression. Referred to by Paul as “the blessed hope,” the rapture
of the church demands a vibrant Christian life as believers live
and minster to others in this present age being “zealous for good
works” (Titus 2:11–14).49 Gerald Priest notes, “While it is
scripturally true that Christians are to occupy until the Lord’s
return, this injunction does not mean we squat and wait no more
than we swat at everything that does not suit us. We are to reach
out into the world evangelistically without becoming tainted by
the world, which is not an easy task. … Befriending the lost in
this world need not translate into befriending worldliness.” 50
One must not forget that pretribulationists (or
fundamentalist-dispensationalists) did in fact fight what they
considered to be the social evils of their day, most prominent
48
Carpenter, Revive Us Again, 244–45; cf. 108–109; See Mouw, Smell
of Sawdust, 102; and Timothy P. Weber, “Premillennialism and the
Branches of Evangelicalism,” in The Variety of American Evangelicalism,
ed. Donald W. Dayton and Robert K Johnston (Downers Grove, IL:
InterVarsity, 1991), 14-15, for a similar conclusion.
49
The substantive present participle προσδεχόμενοι in Titus 2:13
suggests a proactive waiting or expecting, one characterized by the good
works and personal holiness in the world as stated in the pericope.
50
Gerald L Priest, “Early Fundamentalism’s Legacy: What is It and
Will it Endure Through the 21st Century?” Detroit Baptist Seminary Journal
9 (2004): 342.
The Rapture 77
among them being public school policy and prohibition. 51
Though these may reflect “evils” of a generation now past, it was
nonetheless their literal interpretation born out of conviction for
Scripture’s authority that propelled them to actively engage the
culture. Rather than allowing the belief in a pretribulational
rapture to keep them from social action, they took to the fight
their firm belief in the authority of Scripture. Indeed, at a recent
ETS conference, Madison Trammel lists doctrinal loci such as
the Bible, sin, salvation, the church, and eschatology as “most
directly relevant to cultural engagement” for classic
dispensationalists like Ironside, Gaebelein, Scofield and
Chafer. 52
Moreover and undeniably, it was the zealous urgency caused
by the belief in a pretribulational rapture that fueled modern
foreign missions and global evangelism—movements often
spearheaded by fundamental-dispensationalists, as documented
by multiple scholars. 53 “Driven by a literal dispensational
interpretation of the Bible,” contends Priest, “local church
pastors and institute workers challenged young Christians to
aggressively win their cities and neighborhoods to the Savior
before it was ‘too late.’” 54 Priest would later suggest, “Following
the example of campaign evangelists Moody and Sunday, many
Though the literature is vast regarding early 20th century
dispensational/fundamentalist cultural engagement, a good primer is George
M. Marsden, Understanding Fundamentalism and Evangelicalism (Grand
Rapids: Eerdmans, 1991). Although Marsden displays customary ignorance
toward dispensational teaching, e.g., inaccurately stating that each
dispensation represents a “different plan of salvation” (40), he is nonetheless
recognized an authoritative voice in the history of early fundamentalism.
52
Madison Trammel, “Dispensational Theology and Fundamentalist
Social Action: A Match Made in Heaven or Strange Bedfellows?” (paper
presented at the Evangelical Theological Society Far-West conference,
Riverside, CA, March 29, 2019).
53
See, for example, Joel A. Carpenter, Revive Us Again, 28–31; 242–
49; Gerald L. Priest, “Fundamentalism’s Legacy,” 335–37; and. Larry D.
Pettegrew,” Rapture Debate, 331–47, as well as his five-part series “The
Niagara Bible Conference and American Fundamentalism,” published in
Central Baptist Quarterly (1976–78).
54
Priest, “Fundamentalism’s Legacy,” 335.
51
78 The Journal of Ministry & Theology
ventured out from the churches as itinerant evangelists exposing
personal and national sin and calling for revival in a spiritually
destitute land” (emphasis added). 55 A time was rapidly
approaching, taught pretribulationists, when Christians would no
longer have a witness in the world by loving those who society
had always deemed unlovable.
Indeed, the love of God in Christ compels the church to love
the poor, marginalized, and downcast of society in order for God
to be glorified—and the urgency to do so is demanded in the
doctrine of the rapture of the church. As such, Christ receiving
his bride to himself as prophesied in the NT (cf. John 14:3; 1
Thess 4:17) before the most devastating period in human history
occurs—that is, the doctrine of the pretribulational rapture—
provides the greatest hope for believers of all ethnicities and
backgrounds in the current economy as they have the hopeful
opportunity to be spared from God’s wrath to be poured out on
all the unregenerate (1 Thess 5:9).
Conclusion
The church is made up of the most marginalized people
groups in human history. From its inception hated tribes from
around the globe fill its ranks. Its homecoming or “rapture” does
not promote a “cosmic segregation” as suggested by Grimes.
Rather, it serves as a powerful antidote to oppression against
minorities demanded by the imminent appearing of the Lord
Jesus Christ. Christ receiving the church to himself before the
great day of wrath on the earth epitomizes the special type of love
a husband has only for his bride—a bride as diverse as the
countless ethnicities and economic backgrounds that comprise
her beauty. It is out of love for their fellow man—no matter the
persuasion or ethnicity—and his need to escape impending doom
which undergirds the pretribulationist’s zeal for the lost.
The sensational claim by Nathaniel P. Grimes that the
dispensational understanding of the church’s rapture is a racially
coded theology legitimizing evangelical mistreatment of
minorities in America since the wake of the Civil War has been
demonstrated to be severely flawed. Contrary to the belief that
55
Ibid., 336.
The Rapture 79
the rapture is a modern doctrine invented by Darby and exploited
by other white dispensational leaders in the late 19 th century as a
“cosmic segregation,” or privileged avenue of escape for white
supremacists from blacks and other ethnic groups, this paper
defended the pretribulational rapture as a biblical antidote for
oppression against minorities in the current economy. As argued,
the church is a spiritual (not political) institution comprised of
the most marginalized people-groups in human history, indeed a
collective body of countless ethnicities and nationalities whom
Christ will spare from impending doom upon the earth.
Copyright of Journal of Ministry & Theology is the property of Baptist Bible Seminary and
its content may not be copied or emailed to multiple sites or posted to a listserv without the
copyright holder's express written permission. However, users may print, download, or email
articles for individual use.