Antichrist

#### Misconceptions

Popular culture, particularly Hollywood, has often depicted the Antichrist and the end times in sensational and often preposterous ways. Images such as "sacramental bazookas," "holy war machine guns," characters uniting with Lucifer in rituals (as in Ninth Gate), ritual sacrifice endings (The Omen), or the son of the Antichrist (Devil's Advocate) are presented as examples of these "ridiculous Hollywood images".

#### Biblical Typology: Types of Antichrist

The Orthodox and patristic tradition understands that biblical figures and events can serve as "types," prefiguring later realities.

Just as there are types of Christ, there are "characters and figures who are types of Antichrist". This means that while there may be a final, ultimate Antichrist figure, the spirit and actions characteristic of the Antichrist have manifested throughout history in various individuals and systems.

Examples of these historical types of Antichrist mentioned in the source include:

• Antiochus Epiphanes: This figure from the Maccabean period is presented as a key type of Antichrist. He committed the "abomination of desolation" listed in the Book of Daniel, which involved the profanation of the temple and the sacrificing of a pig on the altar. Jesus himself cited Daniel's reference to this Maccabean period event as a type of what would occur in 70 AD. Antiochus is described as one who attempts to "destroy and defame God's temple, God's church, God's people of that time".
• Nimrod: Mentioned from Genesis 10, Nimrod is described as a "mighty hunter against the Lord" and is seen as a type of the Antichrist. He attempted to establish a "global one-world government," a "unified culture," a "unified currency," and a "total one world system". His attempt to build a tower (like Babel) in defiance of God, symbolised by ancient ziggurats and pyramids, is understood as an effort for mankind to ascend to the divine plane and "re-enact Babel". The same "spirit behind Nimrod and the tower to heaven is the same spirit behind what we see in the apocalypse".
• Pagan Empires and Rulers: Generally, any pagan emperors or rulers who have attempted to "crush and stamp out God's people" are seen as typological of the Antichrist figure. Daniel predicted that the pagan Empire of his day (Rome) would be unseated by the Messiah's kingdom.
• Judas: Seen as a type of Antichrist due to his involvement in the rejection of Christ and the attempt to "destroy and root out Christianity by the enemies of Christ".
• Pharaoh: Also listed as a type.
• Goliath: Suggested as a potentially plausible typological aspect of Antichrist.
• Nero: Specifically identified as the figure St. John is speaking about in the Book of the Apocalypse, particularly in relation to the number 666 (or the textual variant 616). John reportedly used gematria, a coded way of speaking utilising letters as numbers, to refer to "Neron Kesar" (Nero Caesar). This allowed John to communicate his message to the churches without revealing his meaning to Roman guards. Nero is described as attempting to control "all commerce and Mammon" and implementing "versions of like tracking and tracing people with marks". The source asserts that John is "clearly using a coded way of speaking called gematria" and is "clearly talking about Nero".

#### The Spirit of Antichrist

Beyond specific historical figures, the source highlights the concept of a "spirit of Antichrist," as mentioned in St. John's letters. This spirit motivates the "same patterns and principles that repeat in history," being driven by an "evil spirit of demonic spirit," ultimately Satan.

This spirit seeks to "root out and destroy Christianity". According to St. John's epistles, a key characteristic of the spirit of Antichrist is the denial of the deity of Christ. Wherever this denial is seen, the spirit of Antichrist is at work.

#### The Final Antichrist Figure

While history has seen numerous types, the Orthodox tradition, along with the Church Fathers, teaches that *there will be a final, distinct Antichrist figure*.

St. Paul's writings to the Thessalonians are understood as predicting such a future figure. Jesus himself alludes to this, saying, "I come in my father's name and you don't receive me but if another comes in his own name him you will receive" (John 5).

Characteristics and actions attributed to this final Antichrist figure include:

• Attempting to "root out and destroy Christianity".
• Setting up a "global system, an Antichrist system".
• Attempting to be God himself, as stated by Paul in 2 Thessalonians 2. This mirrors the prediction that Antiochus Epiphanes claimed to be God.
• Manifesting in a way that will be "pretty obvious".
• Eventually demanding the worship of everyone.
• Potentially using a "false religious system" initially, such as "apostate Christianity" or an "apostate global New Age Church," before discarding it and demanding worship of himself. This apostasy of the largely Gentile church could serve as his tool.
• Sitting in the "temple of God claiming to be God". The source notes that Church Fathers differ on whether this refers to a rebuilt temple in Israel or the Church itself (understood spiritually), stating that this specific detail may not be known until the end arrives.
• The relationship with the Jews will be recognised, and the Antichrist is expected to "dupe" them.

#### When the end time comes, "we will know".

Eschatological Context: 70 AD and the Last Days

Understanding the Antichrist within the Orthodox framework is intertwined with a specific interpretation of biblical prophecy, particularly concerning the destruction of Jerusalem in 70 AD and the nature of the "last days."

• The source strongly emphasises that many New Testament prophecies, including those often interpreted as solely about the distant future (e.g., parts of Matthew 24 and Luke 21), are actually predictions of the destruction of Jerusalem and the temple in 70 AD. Jesus's statements in these passages are presented as being directed towards his immediate audience, the Apostles, indicating events they would witness in their lifetime.
• This destruction in 70 AD is understood as a fulfillment of the "covenantal curses" promised to Israel in the Old Testament (e.g., Deuteronomy 28-30, Leviticus 26) for unfaithfulness, particularly culminating in the rejection and death of Christ. The Apocalypse is interpreted as a "covenantal divorce letter" from God to "flesh Israel," fulfilling promises to "spiritual Israel," the Church, which is seen as the "true Israel" and the fulfilment of promises.
• The "great city" listed in the Apocalypse, where Christ was crucified, is identified as Israel (Jerusalem), which is compared spiritually to Sodom, Gomorrah, Babylon, Sodom, and Egypt. The curses of Egypt, described in Leviticus and Deuteronomy, are seen as being placed upon unfaithful Israel.
• The destruction of Jerusalem in 70 AD is considered a historical fulfillment (preterist). However, the source also explains that this event is viewed by the Church Fathers as a type of the destruction of the whole universe. This "mirrored sense" allows for both a historical fulfillment in the first century and a future application, including the final judgment and "eschatological recreation" of a new heavens and a new earth.
• This perspective is distinguished from "full preterism," which is rejected as a "bizarre fringe Gnostic heresy" that claims everything was fulfilled in the first century, denying a future Second Coming, bodily resurrection, and a future Antichrist. The Orthodox view holds to a preterist understanding of 70 AD while affirming a future eschatological end.
• The "last days" were inaugurated with the coming of Christ. The current period involves the Gentile nations being brought into the Covenant. St. Paul's teaching in Romans 11 is interpreted to mean that there will be a future conversion of the Jews. This is described as a consistent teaching of all the Church Fathers, both Eastern and Latin, with Eastern fathers like Saint Cyril of Alexandria being particularly emphatic.

#### Interpreting Prophecy and Identifying the Antichrist

Take heed not to rely on sensationalism, current news headlines, or attempting to find the Antichrist in mundane things like barcodes or political figures (like Ronald Reagan or Hitler). Such approaches are seen as misguided and based on misunderstanding the historical and typological nature of the prophecies.

Instead, a proper understanding requires focusing on the historic context, the biblical typology, and the patristic interpretations. The Book of the Apocalypse itself is understood as a liturgical worship service seen by John in heaven, making understanding the Orthodox liturgy crucial for its correct interpretation. The preservation of liturgical tradition is presented as a key marker of the "true church".

Orthodox theology considers premillennialism "not tenable" and a "condemned view" in the early councils. Amillennialism and post-millennialism are considered potentially debatable within the tradition. The emphasis is on a "fiercely liturgical, fiercely biblical and fiercely patristic" approach to understanding these themes.

#### Further Reading

Several books are recommended for deeper study from this perspective, including works by David Chilton (Days of Vengeance, The Great Tribulation, Paradise Restored), Ken Gentry (Before Jerusalem Fell, He Shall Have Dominion), George Peter Hallford (on the destruction of Jerusalem), Milton Terry (on biblical hermeneutics/Apocalypse), A.W. Pink (on Antichrist), and the collection of Church Fathers' writings titled Apostasy and Antichrist. Reading historians like Josephus is also recommended for understanding the events of the first century.

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