Jesus’ second coming filled my thoughts as a young child. In my apocalyptic vision, Jesus descended from heaven, trumpets sounded, and saved persons were raptured into heaven. On Earth there would be years of torment for those who weren’t Christians, and after seven years, Jesus would come back again (third coming?) to see if anyone would believe in him now. God would then separate and send those destined for heaven or hell. Eternity began then. My eschatological version represented a dispensationalism worldview. I held onto this view for too long.
As a youngster, some mornings I would wake up, open my eyes, stay in bed and think that the rapture had taken my family, leaving me to fend for myself. Moreover, I believed that Jesus was going to come back when everyone least expected it. So I would constantly think about the Second Coming in hopes that Jesus wouldn’t have the chance to come back. This paradox comforted me.
Nowadays, I rarely think about the second coming or any kind of end of the world type scenario. Franz Kafka, in Paradoxes and Parables, defines my current paradox quite well: The Messiah will come only when he is no longer necessary; he will come only on the day after his arrival; he will come, not on the last day, but on the very last day.
Jacques Derrida focused some of his later writings to the idea of the messianic. Derrida speaking, in the beginning of the documentary Derrida, says
“In general, I try to distinguish between what one calls the future and the “l’avenir”. The future is that which –tomorrow, later, next century — will be. There’s a future which is predictable, programmed, scheduled, foreseeable. But there is a future, l’avenir (to come) which refers to someone who comes, whose arrival is totally unexpected. For me, that is the real future. That which is totally unpredictable. The Other who comes without my being able to anticipate their arrival. So if there is a real future beyond this other known future, it’s l’avenir in that it’s the coming of the Other when I am completely unable to foresee their arrival.
The unpredictable future, that which changes and transforms everything, begins with coming of the Other. Governments, afraid of the Other, want to domesticate the Other making our future predictable. Hence, we have created a society of little children who don’t grow up. We don’t have to cook, our music comes in an instant, we can work at home, and we can order anything and receive it the next day. No sense of struggle or appreciation is necessary.
Struggle gives life meaning; consuming demeans and desensitizes us from existence. On this point of struggle, Hegel thought that it was important that nations go to war. He wrote, “War is not to be regarded as an absolute evil…by its agency as I have remarked elsewhere the ethical health of the peoples is preserved in their indifference to the stabilization of finite institutions; just as the blowing of the winds preserves the sea from the foulness which would be the result of a long calm, so also corruption in nations would be the result of prolonged, let alone ‘perpetual’ peace.” The perpetual peace is a reference to a pamphlet Kant wrote, saying that peace is the highest political good. At this point, I agree with Hegel, not that war is necessary, but that some rumblings need to happen in a nation.
Our contemporary wars are not the same as Hegel would have understood it. Our weapons have advanced so they no longer need someone to operate them. If war in the past confronted the Real in humanity, then today war has dehumanized us to the point of extinction. Our checks and balances in the US have not been effective in years. The NSA, JSOC, or the military or prison-industrial complex won’t allow the Other to exist. Watch Dirty Wars to find out more disturbing information.
If Jesus were to come from the heavens, the US government would know about it a week in advance and murder him midair.
We must otherize the Other to open us up to new possibilities. It’s a call to vulnerability, not stupidity; struggling for a meaningful existence rather than idly letting life pass by, etc.
The Derridian prayer seems most appropriate here: Come, Oh Divine Other, come.