End Times and the Class Divide

Fitzgerald observed that the “rich are very different”, apparently so are the poor. Of course, one person’s different is another’s normal depending on where you sit on the socio-economic ladder. A recent Upshot Article in the New York Times examined how Google searches vary by geographic location and by extension socio-economic status. The study suggests that the well-off want to know about digital cameras while the poor obsess about the Antichrist.

Specifically, the study looked at what searches correlated with what the researchers deemed the hardest places to live in the country and the easiest. The study employed a six-factor index (education, household income, unemployment, disability, life expectancy, and obesity) to determine the difficulty of life in each county in the country.

The top ten highest correlated searches to the hardest places to live include “antichrist”, “the antichrist”, “rapture”, and “about hell”. Apparently, where life is hard, people like their religion hard as well. Admittedly, a search for “rapture” may indicate an escapist fantasy but it also has a dark side. Those left behind will go through the “tribulation”—an ironic analogy to the divide between rich and poor.

At its heart, tales of the endtimes are ghost stories, albeit “Holy Ghost” stories. Fearing something that is not real, or cannot be proved to be real can be a diversion from a very real life of grinding poverty. It also suggests that fate or “God’s will” plays a part in one’s station in life. In some ways, accepting the “God’s will” argument parallels the final stage of grief, acceptance. But what happens when the hopeless suddenly have hope?

Revelation 11-First in the Revelation Trilogy is set in a small Central Pennsylvania mining town where the coal and iron veins have been exhausted. The people who remain eke out a living by commuting long distances or running marginal small businesses. When a mega-church set up in an old high school broadcasting fire and brimstone to the world via satellite starts pumping money into the local economy, the residents are all too willing to believe their long-awaited salvation is at hand. Whether it is or not is the story’s essential mystery.

Through a Glass Darkly

Many religious texts begin with the assumption that humans and God are separated, that humans feel for and stumble toward God in spiritual darkness. In Judeo-Christian theology light is often a metaphor for God. For example, Jesus proclaimed himself to be “the light of the world.”

The description parallels mental illness or at least deep dysfunction where the individual stumbles somewhat blindly through life. Often those observing can identify the individual’s self-limiting false perceptions, but telling the individual brings about no change. The change must come from within when the individual’s perception changes to accept reality. For example, anyone can tell a person engaging in addictive behavior that things will be better if he or she stops, but the addict will continue the destructive behavior most likely until death or "hitting bottom".

In literature, this irony, where the reader knows what is needed for salvation and character will not acknowledge it, creates tension that propels the story along its narrative arc. Because many of us have observed or experienced self-destructive behavior, the story is at once a mystery and familiar.

I have experimented throughout Revelation 11 and its sequels with characters being a part of something they don’t completely understand (the human condition?). Some characters conclude that we are living in the end times and the events occurring before them are unfolding Biblical prophecy. Others see only the events, not the prophetic context. For them, believing in prophecy requires too large a step of faith. Are they wise or foolish? What are the consequences of guessing wrong?

The apostle Paul said, “We see through a glass darkly and then face to face.” In Revelation 11, everyone sees “through the glass darkly” even if they believe they are seeing “face to face.”