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.”