In the Shadow of "God's Sun-Dial: Jesus is Coming
Born in Adams, New York in 1841, William Eugene Blackstone became a successful businessman specializing in real estate outside Chicago after the Civil War. A self-taught lay evangelist and Bible teacher in the Methodist Episcopal Church, Blackstone eventually devoted himself to missionary work. While at a YMCA convention, Blackstone asked the Reverend James Hall Brooke, one of the foremost ministers of the time, to write a tract about the second coming that he could pass out on trains as he traveled. Instead, Brooke suggested that Blackstone write it himself and that he would publish it. Brooke's suggestion led Blackstone to compose Jesus is Coming, hailed as "probably the most wide-read book in this century on our Lord's return."[7] First published in 1878, its 1908 revised edition was financed by California oilman Lyman Stewart and distributed by the hundreds of thousands; by Blackstone's death in 1935, Jesus is Coming had been translated into thirty-six languages, with over a million copies printed.[8]
Blackstone, like Brooke and other evangelists of that time, was influenced by the Plymouth Brethren dispensationalist premillennialism preached by the influential Anglo- Irish minister John Nelson Darby on his tours of North America in the seventies. The year Jesus is Coming first appeared--1878--also saw the first of a series of prophecy and Bible conferences, eventually known as the Niagara Prophecy Conferences, held around the United States which established this proto-fundamentalist theological tendency. Ministers from a wide spectrum of denominations combined elements of Princeton theology, biblical literalism, and premillennialism with a conservative opposition to higher criticism, modernism, and other liberalizing trends.
Premillennial eschatology challenged the prevailing postmillennial framework which had dominated American Protestantism since the innovations of Jonathan Edwards, Samuel Hopkins, and Daniel Whitby in the eighteenth and early nineteenth centuries.[9] Much of Jesus is Coming is a polemic with postmillennialism that can be characterized as a somewhat optimistic outlook, anticipating, in the words of Alexander Campbell, "the consummation of that ultimate amelioration of society proposed in the Christian Scriptures."[10] Such amelioration included the conversion of the entire world to Christianity--the "fullness of the gentiles"--but also involved visions of scientific achievement, social reform, just government, and peace. While the Jews also would accept Jesus as their Messiah, they would remain a separate ethnic group, God's chosen people still, in order to return to Palestine to restore their ancient kingdom.
While the postmillennialist may have read the "signs of the times" as steps in the improvement of humanity, the premillennialist read history as an accretion of disasters; the horrors of history were read as welcome harbingers of Jesus's any-moment advent. The postmillennialist postponed the return by at least a thousand years--an intolerable delay for Blackstone--but the premillennialist interpreted the current time as the last "dispensation" or age in God's calender before Jesus arrives to usher in the thousand years of triumph. The premillennialist, although characterizing himself as optimistic because of his faith in the imminent arrival of Jesus, is driven by a more pessimistic outlook, a sense that the "confident anticipation of our democratic age" was scripturally "doomed to disappointment."[11] According to Blackstone, premillennial faith "gives us a view of the world, as a wrecked vessel, and stimulates us to work with our might that we may save some."[12] For the few followers of Christ who would be saved from this wrecked vessel--either by "rapture" or by resurrection--the restoration of Israel in Palestine is essential to their triumph: the Jews remain God's chosen people, and Jesus, surrounded by the Christian elect, will rule the world from his reestablished Kingdom in Jerusalem. At the end of his cover letter to his Memorial, Blackstone wishes the President "to take a personal interest in this great matter" and secure through negotiations
a home for these wandering millions of Israel, and thereby receive to yourselves the promise of Him, who said to Abraham, "I will bless them that bless thee," Gen. 12:3.[13]
Blackstone's eschatological view of history makes plain what such a blessing entails: the premillennial scenario bolsters the dominion of Protestants of true faith alongside the ultimate source of power by the restoration of God's original nation.
According to Blackstone's exegesis of the end-days, earth's history is divided into six "aions" or dispensations, of which the current age is the last before the seventh Sabbath "day" of the millennium. This new age will dawn with the "rapture," the sudden disappearance from earth of all true believers who will ascend into the sky to meet their Savior as he begins his descent from Heaven, the community of individual believers constituting the true, noninstitutional church which as a corporate body becomes a "bride" to Jesus. Blackstone is a "pretribulationist," believing that the entire church by its rapture escapes the ensuing chaos and disaster of seven years of tribulation which are marked by the appearance of the Antichrist, who is "the culminating manifestation of Satan" and who will rule from Jerusalem. He "will be received, even by the Jews, who, having returned to their own land and rebuilt their temple, will make a treaty with him, called by the prophet 'a covenant with death and an agreement with hell' (Isaiah 28:14-18)."[14]
Blackstone's theology relieves the Pope or the Sultan from the role of Antichrist, characterizing the evil personage as an unknown to be discovered by history, although he speculates that "the atheistic and lawless trio of socialism, nihilism and anarchy...which seeks to wipe out all law relating to marriage, property, etc...[may be] the immediate precursors of Antichrist."[15] He even speculates in other tracts that the Antichrist could very well rise from the Jews themselves, since he would be the counterfeit of Jesus who himself was a Jew.[16] In any case, after three and a half years of his rule, the Antichrist will reveal his true sinful nature as the Man of Evil, demand that he be worshipped as God, and begin persecuting the Jews who resist his idolatry. After massive bloodshed, during which most Jews die, Christ will appear at the end of the seven years, deliver the surviving remnant of the Jews, and destroy the Antichrist.
The devil will be bound for the thousand years of the millennium, while the restored twelve tribes of Israel will enter into a new covenant with Christ to repossess the full extent of the now blossoming Promised Land. Christ and the saints, which will include the surviving, believing remnant of Jews, will rule the world from Jerusalem and its rebuilt temple until the end of the millennium. At that time Satan will be briefly released, upon which he will be cast into "the lake of fire" forever and an eternity of bliss will ensue.[17]
In this scheme, Jewish restoration occurs twice. In its final manifestation during Christ's millennial rule, national and political "restoration" is a reward to be shared by all those receiving salvation, allowing Gentiles to be included in the restorative project while maintaining the chosen, covenantal role of the Jews to await the final battle with Satan, after which restoration is rendered irreversible. However, in its initial occurrence, Jewish restoration, despite leading to Jewish collaboration with the devil, is anticipated as the most significant, hopeful sign that the "rapture" is imminent and the eschatological narrative is about to begin. Consequently, every Christian should assist in hastening what is a necessary overture to the greater drama to come, despite the inevitability of the Jews' second betrayal of Christ and their consequent destruction.
In the third edition of Jesus is Coming, Blackstone describes the conditions of colonization in 1908 and even the completion of the railroad from Jaffa to Jerusalem as confirming scripture. To Blackstone, Israel is "God's sun-dial. If we want to know our place in chronology, our position in the march of events look at Israel..." Jews, despite their rejection of Jesus, are God's actors in history; scriptural prophecies still pertain to this peculiar people, and "if Israel is beginning to show signs of national life and is actually returning to Palestine," then the "end of this dispensation" is surely nigh.[18] Blackstone has no problem in conceiving of this scenario in consciously political terms, for, as he writes in another tract, "the Bible is a political Book rather than anything else," and, in a telling revision of Clauswitz, "religion is only the highest form of politics," for God is the head of all government, his Kingdom supreme.[19]
This political perspective allows Blackstone in the 1908 edition to depart from his usual style of creating a narrative from a montage of scriptural references in order to discuss the modern realities of Zionism to a Gentile world as yet unfamiliar with the nascent movement among the Jews. Blackstone first approvingly notes orthodox Jews who hold to a literalist faith in divine restoration, although he acknowledges that they reject the plan "as an attempt to seize the prerogatives of their God." Then he disdainfully describes Reform Jews who, like their liberal Protestant counterparts, succumb to false spiritualizing and "have rapidly thrown away their faith in the inspiration of the Scriptures": "They have no desire to return to Palestine. They are like the man in Kansas, who, in a revival meeting said he did not want to go to heaven, nor did he wish to go to hell but he said he wanted to stay right there in Kansas." These Jews "[prefer] the palatial homes and gathered riches which they have acquired in Western Europe and the United States." But Blackstone then discusses another group of "agnostics," Zionists like Herzl and Nordau who believe "that this is not a religious movement at all. It is purely economic and nationalistic." Despite their "unbelief," the new movement advocating resettlement of the ancient homeland "has certainly marked a wonderful innovation in the attitude of the Jews and a closer gathering of the dry bones of Ezekiel."[20]
Blackstone's approval of political Zionism is a radical departure from the postmillennialist assumption that the Jews would convert before or conterminously with their return. But for Blackstone the fact that the colonization of Palestine is organized by secular Jews poses no problem; rather, it only serves to confirm the literal truth of prophecy--that the Jews would return in their unbelief. In the 1878 edition of Jesus is Coming, Blackstone has fewer political allusions, but his notion of the centrality of "God's sun-dial" already establishes this radical shift from postmillennialist Jewish restoration theology, thereby directing even more intense attention to the Jews as the fulcrum of history: even without their repentance and conversion they would receive God's blessing.
Such objectification of Jews is, of course, deeply rooted in older Christian theological traditions. Blackstone's Darbyite premillennialist innovations, however, make Christian eschatology even more thoroughly dependent upon the behavior of Jews in history. Blackstone's exaggerated interest in Jews stems from the way his own religious fantasies and Anglo-Saxon identity revolve around what he perceives as the original, authentic nation: Jews are God's own herrenvolk. He rails at Reform Jews for the same allegorizing heresy as the Protestant liberals; but, more pointedly, he rejects these modernizing "amalgamationists" because they refuse to act according to his eschatological script.
I do not want to suggest that Blackstone merely displayed false sympathy or was crudely self-serving. Certainly, as he learned more about Jews in his career, he would express genuine concern for the victims of anti-Semitism; but at root Blackstone always watched "God's sun-dial" in order to tell his own time. His assertion of the absolute centrality of the Jews and the myth of their restoration had to contend with other trends, such as Anglo-Israelism (the identification of Anglo-Saxons with the ten lost tribes) and the more generalized white supremacist Anglo-Saxonism prevalent in both British and American Protestantism.[21] Blackstone had to convince white Protestants that they had to submit themselves to the fate of a small, despised, impure people in order to assure ultimate Protestant supremacy: "There are special blessings for the Church, and special blessings for Israel," he explains.[22] In the end the saints are far more blessed, for they will rule with Jesus from Israel, the restoration of which "like the red thread in the British rigging...runs through the whole Bible."[23]
Such a narrative harmonizes with previous American settler-colonial experience. Indeed, by justifying Jewish restoration with biblical imperative, Blackstone presents an even more essentialized civilizing mission than any of the more secular versions. With all of his fascination with a despised and persecuted people, Blackstone characteristically renders the indigenous people of Palestine as all but invisible. Arabs, even the "nominal" Christians of the Holy Land, are almost never mentioned, while the Ottoman Turks are considered merely as the usurpers of sacred text:
The title deed to Palestine is recorded, not in the Mohammedan Serai of Jerusalem nor the Serglio of Constantinople, but in hundreds of millions of Bibles now extant in more than three hundred languages of the earth.[24]
So long as the deed to Palestine did not rest in the hands of its rulers or its indigenous people, Europe and America could take the attitude of advocates of reform, of righting ancient wrongs, through the vehicle of a progressive, sanctified colonialism. Only a few years later, President McKinley, one of the signers of the Blackstone Memorial, would fall to his knees in prayer before hearing the command of God to take the Philippines (and, according to Blackstone, become the instrument for divine punishment of Spain for expelling the Jews in 1492).[25] The premillennial eschatology, particularly when injected into the political rhetoric of the period, reified an authorizing narrative of colonial conquest cloaked in a sense of benevolence that resonated far beyond the immediate issues of anti-Semitism, immigration of impoverished Jews to the West, and the long-anticipated resolution of the Eastern Question.