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Introduction:Left Behindas Nation-Maker
It is like we are living in the New Testament
Nicolae, page 258
In a little over a decade, a massive literary and cultural phenomenon has changed the way
millions of Americans think about their relationship to God, scripture, and current affairs.
Though largely ignored by academia, with over 70 million copies in print and several number
one spots on the New York Times bestseller list to boast, theLeft Behindseries is more than a
moneymaking piece of pop fiction; taken in total, the books themselves, and the industry
surrounding them, are a seminal event in American cultural history. These fourteen novels depict
the fulfillment of Biblical prophecy in Revelations, beginning with the Rapture of Gods
Church, leading readers on a long journey through the seven years of Tribulation and sadistic
world rule by the Antichrist, and ending with the glorious appearing of Jesus Christ, who returns
to earth to restore his kingdom and peace. The books exist in a strange universe where
action/adventure and science fiction writing meets dispensationalist evangelical ideology. With
their comic book-like characters, simple prose and overt social and political messages, these
books have spawned an entire cultural universe that revolves around the novels and its main
characters, but branches out into websites, study guides, fan fiction, spin off series, movies,
television, series for children and teens, even video games.Left Behindis being seriously read
and studied by tens of millions of people in this country, and for that reason it demands our
serious attention.
My goal in this thesis is to examine the precise way in which narratives like the Bible and
Left Behind, provide structure and meaning to the lives of individuals in every society.
Specifically, I will demonstrate how these novels function as much more than entertainment.
Using the theory set forth by Benedict Anderson in his influential book Imagined Communities, I
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will discuss how these novels create a reality that becomes the reality for those willing to accept
its ideology. I will also observe the ways in which the novels constitute a roman thse, an
ideological novel as described by Professor Susan Rubin Suleiman in her book Authoritarian
Fictions. This analysis will become a basis for a wider exploration of how these novels create
and reinforce specific conservative ideologies about politics, culture, and American society.
Specifically, I will investigate the way Jews and the State of Israel are represented in the novels.
In the Manichean world ofLeft Behind, where you are either on the side of Christ or Antichrist,
good or evil, the Jewish people play an ambivalent role that creates one of the only grey areas in
the novels worldview. Furthermore, the State of Israel plays a critical role in the fulfillment of
Biblical prophecy, creating a strange congruity between evangelical dispensationalist Protestants
and Zionistic Jews. These specific representations of Jews and Israel have clear applications in
the real world. Once the positions of these entities within the world of the novels are well
understood, it will be easy to see how the attitudes towards them have direct effects in the actual
social and political realms.
There are three basic questions we can ask about these novels: who are their audience?
Why are they read, and what does that reading accomplish for their readers? Amy Frykholm
attempts to answer these questions in Rapture Culture: Left Behind in Evangelical America, a
book detailing the results of a qualitative study of thirty five in-depth personal interviews
conducted to answer the question of who the readers are, how they understand the significance
of the books, and how they formulate religious beliefs in light of or in contradiction to their
fictional reading (Frykholm 4). The important thing to note about this study is that, within the
multiplicity of experience the novels provoke within the evangelical community, one common
thread remains: they are books of that community, written to give meaning and structure to those
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who chose to live by its precepts. As Frykholm states, these fictions have become a part of the
world readers inhabit and they world they construct for themselves; they have become imbedded
in what anthropologist Clifford Geetz calls the webs of significance of peoples lives. To
understand why this is so and how it happens is part of understanding the work that pleasure
reading does, how it aids people in the project of meaning making (Frykholm 9).
The project of meaning making, as Frykholm puts it, is not limited to the literary
world. In fact, it is in this area of study where a variety of disciplines- English and cultural
studies, history, politics, anthropology, sociology- converge in fascinating way. Imagined
Communities, a book by Benedict Anderson, Professor of International Studies at Cornell,
exemplifies this confluence of disciplines in an attempt to give a more precise account of the way
literature works to create the webs of significance that instill feelings of a shared community
which give rise to nationalism. Nationality, or, as one might prefer to put it in view of that
words multiple significations, nation-ness, as well as nationalism, are, by Andersons logic,
cultural artefacts of a particular kind (Anderson 4). The nation is imagined, because the
members of even the smallest nation will never know most of their fellow-members, meet them
or even hear of them, yet in the minds of each lives the image of their communion. It is
limited, because even the largest of them encompassing perhaps a billion living human beings,
has finite, if elastic, boundaries, beyond which lie other nations. And it is imagined as a
community, because, regardless of the actual inequality and exploitation that may prevail in
each, the nation is always conceived as a deep, horizontal comradeship (Anderson 7). Using
these criteria, one can deduce thatLeft Behindpresents a conception of the world after the
Rapture as having been divided into two antithetical nations; the first, the Global Community,
the evil nation, controlled by the Antichrist, which promulgates war and iniquity in the guise of
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pacifism and secular humanism, and the second, the Tribulation Force, composed of the
tribulation saints who realize Gods role in the rapture, accept Christ, and proselytize others
lest they die unsaved. This community of tribulation saints is imagined, as no one can possibly
know all the millions of believers. It is limited, although elastic, as it exists in contradiction to
the unsaved, who can nevertheless gain membership if they make the right choice. And it is
imagined as a community, with members from different countries, races, gender, prior religious
backgrounds, and socioeconomic background coming together in a fraternity that makes it
possible . . . for so many millions of people, not so much to kill, as willingly to die for such
limited imaginings (Anderson 7). These individuals know they are a special subset of humanity,
and their communal identity allows them to find peace and meaning amidst a world in chaos.
When speaking of theLeft Behindseries, there are two distinct national communities I
wish to speak of. The first is the community of readers, mostly evangelical Protestants, who
consume the novels, and whose involvement with the narrative confirms their ideology. The
second is the community of believers within the novels- the tribulation saints. For this nation,
coming to an acceptance of Biblical prophecy requires one crucial element: the acquisition of the
scripture that spells it out, as well as a valid interpretation that elucidates the precise way in
which actions are tied to the Word. It is important to recognize that this new nation of
believers is created in real time in the novels; out of the entirety of the population left behind
following the rapture, it is only these tribulation saints, who must change their identity if they are
to be saved, that constitute the imagined community.
The way in which this community comes to be conforms perfectly to Andersons
argument. He writes that at the dawn of the modern era, when nationalism first began taking
form as a powerful force in world affairs, it was the advent of print-capitalism which made it
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possible for rapidly growing numbers of people to think about themselves, and to relate
themselves to others, in profoundly new ways (Anderson 36). For the majority of people alive
after the rapture, Gods message is delivered not by Christian leaders, most of whom are now
gone, but through mass media: an article by internationally known journalist Buck Williams in
the Global Weekly summarizing the evangelical position; a widely respected Israeli Jews
worldwide revelation of Jesus authenticity as the Messiah, broadcast live across the world on
CNN; later on, that same Rabbis internet blog, where hundreds of thousands of believers come
to learn of Gods will, and what is next in store for his believers. These massive media events
provide the impression of a sociological organism moving calendrically through homogenous,
empty time that is a precise analogue of the idea of the nation, which also is conceived as a
solid community moving steadily down (or up) history (Anderson 26). Their existence in time
creates simultaneity of experience among believers across the globe, who are united in faith and
purpose through what is essentially a living text.
For the contemporary community that reads theLeft Behindseries, these books function
much like the old fashioned novel, with what once literary critic calls distinctive structure of
address and omniscient point of view, [that] becomes in this schema a device for generating a
sociologically complex world (Parker 40). The novels become a definite textual link across all
other boundaries, helping to forge a distinctly nation-like evangelical identity. Frykholm
elaborated further on the networks of readers this novel creates. ReadingLeft Behindis not an
isolated act in a faceless mass consumer culture. Rather, it is an act of social connection. . .
Readers are tied up in reading networks of family, friends, and church members, and reading is
an important part of establishing oneself as part of a community (Frykholm 40). This again
raises the obvious question: who are these readers? A recent article inNewsweektells us that 71
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percent of the readers are from the South and Midwest, and just 6 percent from the Northeast. . .
The "core buyer" is a 44-year-old born-again Christian woman, married with kids, living in the
South. This isn't the "Sex and the City" crowd (Gates). According to the article, 1 in 8
Americans have read the series; it is also said to be a favorite amongst soldiers battling in Iraq. A
definite message is being imparted to these individuals, one that is fortifying their sense of
community and values.
Part Two: Jews and the Prophecy Fulfilled
. . . I wouldLove you ten years before the Flood,
And you should, if you please, refuseTill the conversion of the Jews.
Andrew Marvell, To His Coy Mistress
A primary way in which theLeft Behindnovels impart their ideological message is
through their comic-book like representation of characters, from the primary protagonists and
antagonists, all the way down to the most minor characters in the novels. They serve as types
whose loose characterizations become templates we can the use to bind entire groups of people
into narrow, easily judged categories. With so much of the novel reliant on events and
personalities from the state of Israel, an examination of the important Jewish characters provides
us with a set of characters that support this contention. The Jewish people play a fascinating role
in theLeft Behindseries. The rebuilding of the Holy Temple on the site of the Dome of the Rock,
as well as the conversion of 144,000 Jews to Christ following the rapture are two of the key
fulfillments of Biblical prophecy, and Jewish characters play important roles in the Tribulation
Force, the group formed by Buck Williams, Bruce Barnes, and Rayford and Chloe Steele in the
second novel. On a global level, Jews play an ambivalent role; they are close to the one true God,
but unsaved because of their failure to accept Christ, despite being so close to him for so long.
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The best way to understand how Jews are characterized in the novels is to analyze the major
Jewish characters within them. In the first four novels of the series, these characters are Dr.
Chaim Rosensweig and Dr. Tsion Ben-Judah. Taken together, these characters reflect much of
what is good- and problematic- about Gods Chosen People. Furthermore, their position in the
series provides a critical window through which we can observe how the novels use
representation to advance specific ideological claims.
Chaim Rosensweig is one of the first characters we meet in the first novel; in fact, we
learn the story of his connection to Buck Williams, one of the series central protagonists, before
the rapture that occurs fifteen pages into the first novel. The authors are letting us know up front:
this guys important. It is Rosensweigs discovery of a formula that allows vegetation to grow
virtually anywhere, in all weather conditions, that makes Israel the richest nation on earth, far
more profitable than its oil-laden neighbors (Left Behind 8). Israel selfishly guards the formula
from the world, refusing the share it with any other nation, due to the fact that Israels new
comparative advantage ensured the power and independence of the State of Israel, and allows
her to make peace with her neighbors in an apparent fulfillment of Biblical prophecy (Left
Behind 8). As a result of Rosensweigs revolutionary discovery, The Global Weekly decides to
make Chaim their Newsmaker of the Year, and Buck Williams, an intrepid young reporter of
international fame, is assigned to cover the story.
While in Israel with Chaim, the country is attacked by the Russian air forces, who desire
the formula for themselves. Still ailing from a transition out of Communism, the Russians are
determined to dominate and occupy the Holy Land. . . The Russians sent intercontinental
ballistic missiles and nuclear-equipped MiG fighter-bombers into the region. The number of
aircraft and warheads made it clear their mission was annihilation (Left Behind 10). To
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highlight the intensity of Bucks terror at the moment of attack, the narrator describes it as the
holocaust, a loaded term to describe an attack on the Jewish people that is certainly making a
historic parallel to the Nazis Final Solution (Left Behind 12). It is at the moment of greatest
despair, with Buck believing the end is inevitable, that a miracle occurs, and a firestorm, along
with rain and hail and an earthquake, consumed the entire offensive effort (Left Behind 14).
Even more incredibly, not a single Israeli is killed in the assault. This episode brings Chaim and
Buck together, renewing their mutual faith in God, though neither fully accepting Christ; neither
is prepared to go that far (Left Behind 15). The link of friendship they forge in Israel becomes
critical to the entire plot of the novel, as it is through Chaim that the Tribulation Force is able to
penetrate the inner circle of Nicolae Carpathia, the leader of the a worldwide government the
United Nations turned Global Community-created by the Antichrist to ensure peace and unity
after the Rapture.
Left Behind is an ideological novel, and it has a message to teach. According to Susan
Rubin Suleiman, such a book is essentially teleological---it is determined by a specific end,
which exists before and above the story. The story calls for an unambiguous interpretation,
which in turn implies a rule of action applicable (at least virtually) to the real life of the reader
(Suleiman 54). This novel clearly meets this criterion: one of its first lessons is that events in the
world strictly fulfill Biblical prophecy, from both the New and the Old Testaments. After the
miraculous defeat of the Russians, several specific details are related: Russias secret alliance
with Middle Eastern nations, primarily Ethiopia and Libya; the value of the ruins of the
Russian air force, where the Israelis found combustible material that would serve as fuel and
preserve their natural resources for more than six years; the gruesome heap of Russian dead so
large that special task forces competed with buzzards and vultures for the flesh of the enemy
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dead, trying to bury them before their bones were picked clean and disease threatened the nation
(Left Behind 14). Immediately thereafter, we receive the explanation for including these details.
Passages from the Bible, pointed out by Jewish scholars, talk about God destroying Israels
enemies with a firestorm, earthquake, hail and rain (Left Behind 14). Buck is stunned when
he reads Ezekiel 38 and 39, a text describing a great enemy from the north invading Israel with
the help of Persia, Libya, and Ethiopia. More stark was that the Scriptures foretold of weapons of
war used as fuel fire and enemy soldiers eaten by birds or buried in a common grave (Left
Behind 15). The authors of the novel set up a neat, almost Socratic method for teaching how one
can apply Biblical prophecy directly to actual world events. It is a skill those left behind after the
rapture will have to use skillfully if they are able to come to Christ before dying unsaved, or
worse, at the glorious appearing, and it is a skill the authors hope their readers will begin to
integrate into their own worldview. Rayford Steele actually puts this lesson into words; after
hearing Bruce Barnes sermon linking Biblical prophecy to recent events, the narrator uses free
indirect discourse to get into Rayfords head:
In one way, this was all new to Rayford, and he knew it was to Chloe as well. But theyhad been so immersed in this teaching with Bruce since they had to come to faith in
Christ that Rayford anticipated every detail. It seemed he was becoming an instant expert,
and he could not recall ever having picked up on a subject so quickly. He had alwaysbeen a good student, especially in science and math. He had been a quick study in
aviation. But this was cosmic. This was life. This was the real world. It explained what
had happened to his wife and son, what he and his daughter would endure, and what
would happen tomorrow and for the next several years (Tribulation Force 71).
Rationality is well and good, but science must bow to God. Only those who assimilate pre-
millenialist dispensationalist doctrine into the real world will be spared the tribulation and be
guaranteed salvation.
Rosensweigs connection to Carpathia, in a more subtle way, is another illustration of the
way in which we see God working His will into the world, not through nature, but through the
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resources and networks he has allowed humankind to develop. It is here, in the paradox of
progress in human affairs, that constitutes one of the most basic philosophic outlooks of the
movement. To understand it, we must examine the essential teachings of the evangelical
Protestant movement, as characterized by the series. In theLeft Behindworld, there is only one
way to God: through Christ. Doing good deeds is nice (a favorite word of the authors), but not
sufficient; in the words of Tribulation Force founder Bruce Barnes, were to be good not so we
can earn our salvation but in response to our salvation (Left Behind 201). Being good is nice,
but it wont save your soul and keep you out of hell. It isnt enough because, as Barnes explains,
the Bible says all have sinned, that there is none righteous, no not one (Left Behind 200). Only
by making the supernatural transaction, by telling Christ that we acknowledge ourselves as
sinners and lost, and receive his gift of salvation, can you be saved, guaranteeing your souls
place in heaven.
Receiving Christ means limiting yourself to an understanding of Truth only as written in
the Bible. Science, progress, ease of suffering, all the rational Enlightenment principles
popularized through democracy and credited with easing mans discomfort, are the pleasant side
effects of following Gods will, but they are not an end in themselves. According to this
ideology, that end sought after by so many of Western civilizations greatest philosophers, a
utopian society, a world at peace, heaven on earth, can only be achieved when Christ returns to
Earth, and for those who accept Christ, in the world to come. The paradox of this worldview is
that all events, including many evil ones, are ultimately good, because they are necessary links
in the chain of causality, laid out in the Bible, that lead, to borrow from Hegel, to historys final
synthesis: Christ establishing his Kingdom on Earth, the reign of the Messiah.
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It is with these two ideas in mind- that God works through man, that bad actions may
have unintended positive consequences- that we look again to Chaim Rosensweig, and his
position in the text. With his enormous intellect, he invents a formula that could feed the entire
world. He has the ability to end world hunger, but in order to protect the security of the Jewish
people and the State of Israel, he hoards the secret, with the Israeli governments encouragement
and protection. It is only when Carpathia needs the formula in order to assume leadership of the
United Nations that Rosensweig relents, leasing the rights to distribute to the formula to the U.N.
in exchange for a seven year peace treaty between Israel and the world.
In the flurry of attention that Chaim receives after winning the Nobel Prize for Chemistry
and becoming Times Man of The Year for his invention of a formula that literally makes the
deserts bloom, leaders from across the globe court Rosensweig, currying his favor for a chance
at acquiring this incredibly powerful tool. Amidst this chorus of brownnosing, one man truly
impresses him; surprisingly, he is a mere lower house representative from an Eastern European
country: Nicolae Carpathia. It is this notable connection- the Jewish connection- that gives
Carpathia the ability to meet the worlds most important leaders and financiers, putting him on
the path to ultimate power. In an extraordinary turn of events which are never clearly explained,
Carpathia ascends from congressman to President of Romania following the resignation of the
current president, who appoints Carpathia, in a decision acclaimed by a vote of the Romanian
people. Once on the world stage, it is through the financial support of Todd-Cothran and
Stonagal, shadowy figures who are thought to control world financial market and possess vast
financial reserves, and the influence and goodwill generated by Rosensweig, that Carpathia is
able to garner international attention in a stirring speech before the United Nations shortly after
the rapture. Using Rosensweigs formula as a bartering chip, Carpathia is able to get then-
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secretary general Ngumbo of Botswana to step down in exchange for a seven year lease on the
formula, who in turn nominates Carpathia, the Antichrist, to take his position. This series of
events sets the stage for Carpathia to begin his one world government, the Global Community, as
well as a one world religion, The Enigma Babylon One World Faith. In Nicolae, the narration
spells out exactly the importance of Rosensweig to Carpathias rise to power. It had taken more
than Carpathias charismatic personality to effect all this. He had a trump card. He had gotten to
Rosensweig. . . the power of the formula allowed Carpathia to wield made it possible for him to
bring the rest of the world willingly to its knees. . . Before anyone realized what had happened,
Nicolae Carpathia, now called the grand potentate of the Global Community, had quietly become
the most militarily powerful pacifist in the history of the globe (Nicolae 142-3). This is one of
several instances where the Israeli Jew Chaim Rosensweig acts as a link between different
realms of existence. It is because of his friendship that the Antichrist quickly ascends the ranks
of power.
In addition to using his formula to elevate Nicolae into power, Rosensweig also comes up
with the scientific theory Nicolae uses in order to explain away the Rapture. Halfway through
Left Behind, we learn that Carpathia has appointed Rosensweig to head up a committee
dedicated to understanding the Rapture, to try to make sense of this great tragedy and allow us
to take steps towards preventing anything similar from ever happening again (Left Behind 253).
Rosensweigs idea is that some confluence of electromagnetism in the atmosphere, combined
with as yet unknown or unexplained atomic ionization from the nuclear power and weaponry
throughout the world, could have been ignited or triggered- perhaps by a natural cause like
lightning, or even by an intelligent life-form that discovered this possibility before we did- and
caused this instant action throughout the world (Left Behind 254). In this instance, Rosensweig
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uses his smarts and position within the world as Nobel Prize winner and statesman to come up
with an account that explains away God. In this capacity, he represents the Jew as the
scientist/humanist (think Freud, Marx, etc.) who distances himself from God with supposedly
rational science- a point of view the authors of the series deliberately critique.
Rosensweig, the Jewish humanist, is a critical tool the Antichrist needs in order to take
power and spread doubt of Gods role in the rapture. From this perspective, one might deduce
that as one of the two most important Jewish characters in the novel, he represents everything
that is wrong about the Jewish people, a group vilified by the Catholic and later Protestant
Churches for their refusal to accept Christ despite his origins within their community.
1
However,
upon further inspection, a more ambiguous picture of Rosensweig emerges, one that combines
elements of righteousness and blasphemy, black and white blending. His position is therefore
one of intransigence, paradox, the site where stark distinctions of good and evil break down in a
rare display of nuance and grey. As an Israeli and Jew, Rosensweig has earned the distinction of
bringing peace and prosperity to one of the most troubled regions in the world. He is a
remarkably sympathetic and likable character. However, he is not a believer in Christ, and it is
his inability to see in stark terms of good and evil that allows him to be used by the Antichrist for
evil purposes. Yet the ascent of the Antichrist is not necessarily an inherently bad deed. This may
seem counterintuitive, but in the framework of a narrative that strictly adheres to Biblical
prophecy and desires the end- namely, the glorious reappearance of Christ- the Antichrists rise
1The long history of Christian anti-Semitism is still being acknowledged by Christians today. A recent article inChristianity Today, entitled The Longest Hatred, admits that Unfortunately the church also has a deplorablehistory of anti-Semitism. Despite the Jewish roots of Christianity, the painful fact is that many Christians through
the centuries have twisted biblical texts as allowing--even encouraging--the sin of anti-Semitism. To justify their
actions, Christians called Jews "Christ-killers" and said the Jews deserved their sufferings because they had rejected
Jesus. Martin Luther turned on Jews with a vengeance once he realized they were no more receptive to Reformation
doctrines than they had been to Rome's. In more recent times, while some Christians heroically tried to protect
Jewish neighbors during the Holocaust, too many willingly participated in the Nazi campaign of extermination--or
simply looked the other way (Christianity Today).
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to power is essential if the prophecies are to be fulfilled and the ultimate goal reached. In that
sense, Rosensweig is as much a tool of the Antichrist as he is an instrument of God, for it is
through Rosensweigs earthly actions that God is able to bring the promise of his word into
actuality.
Rosensweigs position becomes even greyer when examined in connection to the
members of the Tribulation Force. As we saw earlier, it is Buck Williams connection to
Rosensweig that eventually connects him to Carpathia, and earns him a prominent position with
the Global Community, as editor ofGlobal Community Weekly. Early in Tribulation Force,
Rosensweig advises Buck to accept the soon-to-be-offered position, saying so far he has
trusted my judgment. Thats why youre here. Buck lifted an eyebrow. I thought it was because
Carpathia thinks I am the best journalist in the world. Dr. Rosensweig leaned forward
conspiratorially, And why do you think he believes that? (Tribulation Force 108). This
distinction proves incredibly useful, even life-saving, as Buck is able to use his GC credentials to
enter restricted areas and escape scrutiny while doing Gods work. He is also able to use the
significant financial resources the job affords him to purchase state of the art communication and
transportation equipment that assists the Tribulation Force members in working together to bring
more people to Christ.
Rosensweig also connects Nicolae to Rayford Steele, using his influence to assure him a
job as the Antichrists personal pilot. Nicolae states this outright at his first meeting with
Rayford, musing it is interesting to me how small the world is. Perhaps that is why I believe so
strongly that we are becoming truly a global community. Would you believe I met you through
an Israeli botanist named Chaim Rosensweig? (Tribulation Force 296). Rayford accepts the
position on the grounds that it will allow him to monitor Nicolaes actions, gaining secret
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knowledge that could be used to save believers and protect the faithful. Also, as an outspoken
believer, his proximity to Carpathia actually provides him with much needed security in an
incredibly dangerous time. Indeed, time and again Rayford gains special knowledge or security
from his position insider Carpathias inner circle. This crucial protection is indubitably
Rosensweigs doing.
As a linkage between members of the Tribulation Force and the Antichrist, Rosensweig
acts as an intermediary between good and evil. It is as if God is exercising His will through
Rosensweig, the Jew. This is no accident. Throughout these novels, a running thread is the idea
that the Jewish people still have an important role to play in fulfilling the prophecies in the Bible;
they are a catalyst for Revelation, a necessary piece of the eschatological puzzle. They fulfill
complementary roles, as both the elevators of iniquity, as well as the harbingers of faith. For
further proof of this unique dichotomy, let us look to another prominent Jew in theLeft Behind
series: Tsion Ben-Judah.
We are first introduced to Tsion Ben-Judah in Tribulation Force, by none other than
Chaim Rosensweig. In a long conversation Chaim has with Buck, he tells him about a three year
study, commissioned by the Israeli government, Ben Judah has written about the prophecies
relating to Messiah so we Jews will recognize him when he comes (Tribulation Force 106).
Chaim described Tsion as a student of mine twenty-five years ago. He was always an
unabashed religious Jew, Orthodox but short of fundamentalist. Of course he became a rabbi, but
certainly not because of anything I taught him (Tribulation Force 107). Chaim Rosensweig,
ever the link between realms, is the man who introduces Tsion Ben-Judah to the Antichrist, in a
conversation with Buck.
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Tribulation Force, the second novel in the series, is structured around two prophecy
fulfilling events, which occur parallel to one another. The first is the imminent signing of a treaty
between Israel and the Global Community, guaranteeing Israels security for the next seven
years. The other is the worldwide broadcast of Tsion Ben Judahs synopsis of his three year
study determining how Jews can spot the Messiah (Tribulation Force 253). Both of these
events occur on the same day, and are critical for our understanding the position and function of
Jews within theLeft Behindnarrative scheme.
First of all, each one fulfills a key End Times prophecy. Early in Tribulation Force, in a
sermon entitled The Four Horsemen of the Apocalypse, Bruce Barnes lays out the basic
prophetic chronology for what is to happen in the seven years of Tribulation before the Glorious
Appearing of Christ. According the literal interpretation of Revelations offered by the authors of
the series, the Rapture is a sign that the end is near; however, it is not until the first of seven seal
judgments are broken that the period of Tribulation has officially begun and the countdown to
Armageddon begins. With the breaking of this seal comes the arrival of the first of four
horsemen- the rider of the white horse, who represents the Antichrist and his kingdom
(Tribulation Force 71). The Antichrist is a satanic figure who uses his powers of persuasion to
assume rule over the world; he will triumph through diplomacy. He will usher in a false peace,
promising world unity (Tribulation Force 71). Key to this prophecy is a passage from the book
of Daniel, which Bruce Barnes interprets as a prophecy that suggests the Antichrists true
accession will be finalized by his signing of a treaty with Israel. Once this occurs, there is a year
and a half of peace in which many will be deluded into believing that the Antichrist is actually
the Messiah himself. Eventually these delusions will be defeated by the beginning of Gods
judgments, apocalyptic wars and natural disasters that will decimate the worlds population. The
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signing of this treaty, which occurs at the end of Tribulation Force, is essential to the fulfillment
of Biblical prophecy, literally marking the exact point at which the tribulation period begins.
The other event, Tsion Ben-Judahs worldwide speech regarding identifying the Messiah,
fulfills a second crucial end-times prophecy. That is the conversion of 144,000 Jews, twelve
thousand from each of the 12 tribes, who will form a core of believers that will evangelize the
rest of the world and bring millions to Christ and redemption. Tsions message, which is seen by
millions of people and most Jews across the world, identifies Jesus Christ as the Messiah. He
concludes his speech saying Jesus Christ is the Messiah!. . . There can be no other option. I had
come to this answer but was afraid to act on it, and I was almost too late. Jesus came to rapture
his church, to take them with him to heaven as he said he would. I was not among them, because
I wavered. But I have since received him as my Savior. He is coming back in seven years! Be
ready!. . . Yeshua ben Yosef, Jesus son of Joseph, is Yeshua Hamashiac!. . . Jesus is the
Messiah! (Tribulation Force 397).
The coincidence of these two events- Carpathias signing of a seven year treaty with
Israel and Ben-Judahs revelation of the results of his three year study- is no accident. Both serve
to teach and reinforce the central ideological mission of the novels, which is to convert souls to a
literal understanding of Biblical prophecy. Interestingly, the novels accomplish this on two
levels: one which occurs within the bounded world of the text, and the second on the level of the
actual human community that is reading and learning about Christ through the text. For both the
imagined and real communities addressed in these novels, the culmination of Tribulation Force
with these two events reveals the precise way in which Biblical prophecy can find direct
applications in current world events. It is Tsions hope that non-believers in theLeft Behind
World will hear his message, connect with teachers like himself that can supply additional
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information (one of his final acts on camera is to distribute a phone number individuals can call
for more information), and join the faith. It is the authors hope that the readers of this text will
see how Biblical prophecy can be applied to a fictional world historic event, and then begin to
draw their own associations and connections between the Biblical text, valid interpretations of it,
and actual current affairs. This has real life implications for the politics of the evangelical
movement, and their relationship with international Jewry, and most specifically, the State of
Israel. We will explore these implications shortly.
Another thing the culmination of Tribulation Force also reveals is the fact that in Left
Behindworldview, there is a strong belief in the power of The Word to give meaning and
direction in an otherwise chaotic and perplexing world. Clearly, the Bible is the ultimate word to
which believers must look, but in a world of competing messages from a wide array of cultural,
social and political outlets, it is difficult for Gods message to get through, especially when the
message is difficult to understand without expert knowledge. The Bibles prophetic passages
regarding the End Times are such a message: easy to find, but difficult to apply without a
hermeneutic exposition. Within the world of the novels, the true narrative that explains the
disappearance of millions in a moment is the Rapture of Gods church by Jesus Christ, but
without access to a preacher like Bruce Barnes or the two witnesses preaching before the
Western Wall, it is difficult for all people, and Jews in particular, to integrate Biblical meaning-
making into their lives. Tsion Ben-Judahs speech acts as a hermeneutic lifeline to these lost
souls, offering them a narrative context through which individuals can reformulate their
understanding of their faith and its interplay with events occurring in reality.
Through the dissemination of The Word, Ben-Judah jump starts the conversion of
144,000 Jews to the cause of Christ. Later on in the series, fundamentalists murder Tsions
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family, and in a daring escape, Buck rescues him from Israel, and brings him to America, where
he is stored in an underground bunker built beneath the Tribulation Forces church. From there,
Tsion continues to send out regular messages on the internet, interpreting recent events and using
Biblical interpretation to inform readers of what is to come. In one passage in Soul Harvest,
Rayford logs online to read Tsions latest message, and is stunned by a meter on his screen
showed the number of responses as they were added to the central bulletin board. He believed
the meter was malfunctioning. It raced so fast he could not even see the individual numerals
(Soul Harvest 245). We are again reminded of Andersons imagined community, whose cultural-
literary sense of nationhood is affirmed by a widely practiced phenomenon like reading the
newspaper (or a site on the internet) that give a sense of a sociological organism moving
calendrically through homogenous, empty time (Anderson 26). It is not surprise that Soul
Harvest, a book with the subtitle the world takes sides, depicts this exact process.
Interestingly, it is a Jew who reaches out to other Jews- and non-Jews- to bring them to Christ.
Left Behinds authors intentionally represent Jews as coming to Christ not through the
missionary work of evangelical Christians, but rather as a self-initiated realization that comes
from within the most educated corner of the Jewish community- though not the most
fundamentalist.
All of this exposition can tend to read as a confirmation of one oft-stated criticism of the
representation of Jews in these novels: that while Left Behind shows the common evangelical
sympathy for Jews, they exist to be converted and to fulfill Christian prophecy (Gates).
Certainly Tsion fits this mold early in the novels, and even Rosensweig eventually comes
around, killing Carpathia (who is resurrected by Satan) and leading the million-plus Jewish
remnant at Petra, a gathering essential to the coming of Christ (Glorious Appearing x). Both of
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these men fulfill instrumental roles in assuring the fulfillment of Gods plan. This representation
of Jews in the novels portrays them as an errant but not evil people, and as righteous and
constructive beings when they finally discover the truth and recognize their savior, with whom
a new generation of evangelical Christian Americans can sympathize (Ariel 132). The
assumption being made by these authors is that devout Jews like Ben Judah, as well as rationalist
humanists like Rosensweig, are both capable of conversion in a post-rapture world. Only
fundamentalist Jews, those who stubbornly refuse to accept any other faith other than their
own, are the ones who end up on the side of the Antichrist, disrupting the preachers at the
western wall, murdering prominent Christian voices within Israel, and narrowly focusing on their
ritualistic sacrifices in the Holy Temple in a vain attempt to connect with their God. According
toLeft Behind, these actions will earn these fundamentalist Jews only one fate: eternal hellfire. In
a continuation of their Manichean worldview, even Judaism itself can be bifurcated, into the
convertible and the inconvertible.
With all this in mind, we can abstract further, away from individual Jews, to the role of
Israel in the novels. It is obvious that it, too, has an important role to play in the fulfillment of
prophecy. More interestingly, it is the position of Israel within the international community- its
sovereignty, its Jewish character, its relationship with its neighbors- that gives critical readers
clear insight into the principles of the evangelical political ideology that underlies these texts.
Part Three: The Holy Remnant: Israels Place in Left Behinds Dispensationalist Ideology
I will live to see the reconstruction of the temple, and it will be even more spectacular
than in the days of Solomon!
Rabbi Marc Feinberg, Tribulation Force, page 295
The State of Israel is absolutely central to theLeft Behindnovels. As weve seen, the
beginning of the tribulation is impossible without Israels signing of a treaty with the Antichrist.
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Israel also has other important functions. The rebuilding of the Jewish Holy Temple on the site
of the Dome of the Rock by the Jews- with the full endorsement and support of the Antichrist- is
another key End Times prophecy that the novels fulfill. Beginning in Left Behind, the Western
Wall is also the site where two mysterious old men in sackcloth named Eli and Moshe begin
preaching the gospel of Christ shortly after the rapture; their presence there infuriates the
Orthodox Jews, but also begins to win a large audience that becomes the foundation of the
144,000 Jewish converts that will evangelize millions during the tribulation- twelve thousand
from each of the twelve tribes making a pilgrimage here for the purpose of preparation (Soul
Harvest 377). At the end of Soul Harvest, these witnesses, protected by God, begin to gather in
Israel, where they will have a giant conference that is the beginning of the worlds taking sides.
Israel is protected from all supernatural harm during the trials of the tribulation, and
Armageddon occurs in Israel; it is there that Jesus reappears to his flock. The list of important
events that happen in or are connected to Israel goes on and on; after America, it is the second
most common setting in the novels.
The centrality of Israel in these novels is no accident; in fact, it is a furtherance of a well
established strain of Christian Zionism going back nearly 150 years. Dispensationalism, the
foundation of the entire worldview expressed inLeft Behind, has a hermeneutic approach to the
Old Testament that stresses a literal fulfillment of Old Testament promises to Israel; it is of the
belief that the unconditional, eternal covenants made with national Israel (Abrahamic, Davidic,
and New) must be fulfilled literally with national Israel, and envisions a distinct future for
national Israel (Vlach). The dispensationalist messianic faith which forms the basis of the
novels plot has inspired interest in the prospect of the Jewish conversion to Christianity as well
as in the possibility of Jewish national restoration in Palestine (Ariel 135). This Zionistic strain
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within the evangelical movement has a history nearly as old as the evangelical movement itself,
which began in Victorian England in the early nineteenth century, and spread to America
towards the middle of that century. Professor of Religious Studies Yaakov Ariel writes that by
the late nineteenth century, American evangelists come out with proto-Zionist initiatives and
created extensive networks and evangelical writers promoted the idea that a Jewish
commonwealth in the Holy Land is a crucial development toward the advancement of messianic
times (Ariel 126). He cites prominent evangelical politicians in Britain and preachers in
Germany who used their clout and influence to put pressure on government officials to promote
the budding international Zionist movement.
The first major evangelical text to advance the Christian Zionist mission was William
BlackstonesJesus is Coming,published at the turn of the twentieth century. This early
dispensationalist text sold millions of copies and was translated into dozens of languages,
much like theLeft Behindnovels, published at the turn of the twenty-first century (Ariel 136).
Blackstone heralded the arrival of thousands of Jewish immigrants in then-Palestine as a sign
that the end time prophecies were coming true; he viewed the agricultural settlements and the
new neighborhoods in Jerusalem as signs of the time, indicating that an era was ending and the
great events of the apocalypse were soon to occur (Ariel 136). A petition organized by
Blackstone in 1891 was signed by more than four hundred prominent Americans. . .
congressmen, governors, mayors, publishers of major newspapers, leading business people, and
prominent clergymen, urging the American government to take steps towards creating a
commonwealth for the Jewish people in Palestine (Ariel 135). The theory developed by
Blackstone- that the ingathering of the Jewish people in Israel signaled a crucial step toward the
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fulfillment of Biblical prophecy and the beginning of the end times- became a cornerstone of
American evangelical attitudes toward Zionism and Israel (Ariel 135).
These individuals believed that America could be a moral instrument, chosen by God
to become a vehicle toward the realization of the kingdom of God on earth; with this
philosophy, evangelical Americans could combine their messianic belief and understands of the
course of human history with their sense of American patriotism (Ariel 137). This potent
mixture of faith and politics is alive and well today, with over 40% of Americans declaring
themselves as evangelicals, and the majority supporting groups like the Christian Coalition and
the Moral Majority: groups that actively promote the idea of using American government to
advance faith-based policies: a right wing, anti-gay, anti-abortion, pro-family, proactive infusion
of religious values and precepts into public life.
Throughout the twentieth century, these evangelicals groups closely monitored signs of
the times in Palestine, issuing periodic reports on development of Jewish enterprises there, and
remained sympathetic to the Zionist cause. Their reception to the creation of the State of Israel in
1948, however, could be described as cautiously optimistic; while it seemed to fit into the
eschatological puzzle, many were concerned with the secular character of the Israeli government,
and contrary to popular belief, there actually existed substantial evangelical sympathy for the
position of Palestinian Arabs displaced because of the states foundation. Attitudes noticeably
shifted following the 1967 Six-Day War, which resulted in a hardening of pro-Zionist attitudes
amongst evangelical Christians. Ariel speculates that
probably no political-military event has provided so much fuel for the engine of prophecy
as the short war between Israel and its neighbors in June 1967. . . the dramatic andunexpected Israeli victory, and the territorial gains it brought with it, strengthened the
premillenialists conviction that the State of Israel was created for an important mission
in history and that the Jewish commonwealth was to play an important role in the process
that would precede the arrival of the Messiah (Ariel 140).
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Following this war, American foreign policy and evangelical came into a seemingly prophetic
alignment. President after president propped up Israel economically and militarily as a bulwark
against Soviet Communism, a nation viewed by many evangelicals as the Manichean dark to
Americas light, while evangelicals formed unprecedented partnerships with Jewish Zionist
leaders, establishing organizations like the International Christian Embassy in Jerusalem (ICEJ)
and the International Fellowship of Christians and Jews (IFCJ). These organizations provide a
wide range of social services for Jews in Israel, raise funds, and work to bring diaspora Jews
from across the world to Israel. Other more explicitly political organizations, like the Christians
Israel Public Action Campaign, serve as an evangelical lobby in Washington, working to create
political support for the State of Israel.
No text better exemplifies this rapidly growing Christian Zionist movement better than
Hal Lindseys book The Late Great Planet Earth, published in 1970, which went on to become
the best selling book of that decade, selling over thirty million copies (Thigpen).Left Behind
draws heavily from its basic premises: the restoration of Israel as a state was interpreted as the
literal restoration of Israel prophesied in the Bible. Its ideas about the end times- that it will be
preceded by the rapture of the saved, that it will be followed by a seven-year tribulation replete
with plagues, wars, famines, and other natural disasters, and that it will climax with the return of
Christ and the establishment of his kingdom on earth- are mirrored by plot developments inLeft
Behind. Its central thesis is that the Soviet Union is Gog, the invader from the North mentioned
in Ezekiel (corresponding exactly to the opening scenes of Left Behind), and the Cold War is
another signal of the coming tribulation. The book also anticipates the rebuilding of the Temple
as a central event of the end times and the fulfillment of biblical prophecies, again
corresponding exactly to the plot ofLeft Behind(Ariel 151).
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What the authors ofLeft Behindhave done is tap into a deep preexisting pool of attitudes
and beliefs about the end times and revamp them for our moment. Amongst the evangelical
masses, the leaders of the movement have worked diligently forge a new relationship, centered
on support for Israel. To downplay the traditional anti-Semitism associated with the end times,
the authors have made the Antichrist a Romanian from a presumably Catholic lineage, rather
than a Jew, as the figure has been historically cast. They also place the headquarters of the
Global Community in Iraq, now a central front in the war of civilizations promoted by political
scientists like Samuel Huntington and perpetuated by evangelicals who imagine this new battle
as the struggle which will result in the apocalypse and Christs return. Finally, they envision
Israel as a great technological wunderkind, able to make the deserts bloom with fantastic
scientific formulas that ensure their material welfare, yet cannot assure them their security. This
image of an Israeli state internally strong yet externally vulnerable is essential to the fulfillment
of the Biblical prophecy. It positions the Israeli state as a wholly Jewish entity, eager to get a
guarantee of security from the Antichrist so that it can rebuild the holy temple as stated, two
critical actions initiating the tribulation.
One particularly revealing effect of this simplistic rendering of Israeli national affairs is
to completely erase the Palestinian people from the reality of conflict in the region. All of
Israels problems are with foreign elements threatening her annihilation. The idea that there is
some internal strife that could threaten the integrity of the state is simply ignored. This
disappearing act has not gone unnoticed in the critical literature surrounding the novels. In an
insightful article published in Palestine, Israel, and the Politics of Popular Culture, Melani
McAlister argues
that the mapping of the characters identities is also a mapping of the space of Palestine-
Israel precisely because the very notion of Palestinian is made invisible, impossible.
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There are Muslims and there are Arabs inLeft Behind,but there are no Arab Christians
and there are no Palestinians. In the logic of the series, Palestinians cannot convert like
Abdullah Smith or Albie, and they cannot resist like the righteous Chinese Muslims,because they are simply outside the representational possibilities of theLeft Behind
world. Dick Armeys suggestion that Palestinians should be removed from the West
Bank and Gaze and Pat Robertsons insistence that Israel should never compromise onebit of land are enacted in the novels as wish fulfillment: there is no Palestinian problem
on the evangelical map (McAlister 306).
McAlisters reference to evangelical ideas about American foreign policy in respect to
Israel is spot on. LaHaye, who provides the theological material that forms the basis of these
novels, is no stranger to politics. He is the former co-chairman of Jack Kemp's presidential
campaign, a member of the original board of directors of the Moral Majority and an organizer of
the Council for National Policy, which ABCNews.com has called "the most powerful
conservative organization in America you've never heard of" and whose membership has
included John Ashcroft, Tommy Thompson and Oliver North (Goldberg). The right wing foreign
policy establishment these individuals represent is fully at home with the theological positions
staked out inLeft Behind. In theory, Israel must be maximally sovereign, yet directly threatened
by external forces. In practice, this means that the evangelical position is one that supports
Israels expansion of settlements into the West Bank as part of Gods plan, yet rejects any peace
plan that would guarantee Israels citizens true security.
The position Israel should be in, according to this worldview, is one espoused by Chaim
Rosensweig in Tribulation Force. He explains to Buck that history has shown our God to be
capricious when it comes to our welfare. From the children of Israel wandering in the desert to
the Six-Day War to the Russian invasion to now, we do not understand him. He lends us his
favor when it suits his eternal plan, which we cannot comprehend. We pray, we seek him, we try
to curry his favor. But in the meantime we believe God helps those who help themselves
(Tribulation Force 101). Israel, here represented by Rosensweig, has not yet accepted his eternal
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plans, those laid out by dispensationalist doctrine. If she would, shed understand that Christ is
Lord, that it is fruitless to try to help herself because the world is headed for doom and what she
should do is not repair the world but accept Christ. Since she wont, the next best thing she can
do is serve her function within the evangelical worldview: conquer as much of historic Israel as
possible, continue her existential struggle, and smolder until Jesus comes to put out the flames.
As McAlister claims, the best evidence of this ideology translated into policy comes from the
words of the movements leaders. In one speech to evangelical pilgrims to Jerusalem in fall
2004, Reverend Pat Robertson declared "I see the rise of Islam to destroy Israel and take the land
from the Jews and give East Jerusalem to Yasser Arafat. I see that as Satan's plan to prevent the
return of Jesus Christ the Lord. God says, 'I'm going to judge those who carve up the West Bank
and Gaza Strip'" (Schrag) For obvious reasons, this apocalyptic view of Jewish-Christian
relations doesnt sit will with majority of Jews who desire a negotiated settlement with the
Palestinians, calling for the relinquishment of Gaza and the West Bank.In spite of this radical conception of Israeli affairs, leaders of many major Jewish
institutions, from presidents of international non-profits like the Anti-Defamation League to
Israeli prime ministers like Ariel Sharon and Benjamin Netanyahu, have embraced evangelical
support of the state of Israel because of the tangible financial and political benefits the
relationship engenders. In an oft-cited editorial published by Abraham Foxman, national director
of the ADL, he offers a rebuttal to those who say that Evangelicals are behind Israel for the
wrong reasons: they see Israel's existence as a necessary precursor for Armageddon and the
second coming of Christ, visions which do not include a place for Jews. Foxman has an answer
to these misgivings; he argues that these religious beliefs, however, speak to an unknown future
(indeed one that Jews do not envision). Meanwhile, the very real present is one in which
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Evangelical leaders are educating their publics about the importance of Israel's existence,
security and well-being, that no amount of public relations and advertising budgets could buy
(Foxman). Ever pragmatic, international Jewish leadership has made peace with the fact that
their evangelical allies expect them to either eventually convert or go to hell. As long as these
ideological claims remain theological and not practicable, Jews can take comfort that the old
anti-Semitism has been superceded by the new special role of the Jews in the modern State of
Israel (Foxman).
It is at this critical juncture where the fault lines in evangelical dispensationalist ideology
become most glaring. Because of the new special role of Israel in their conception of history,
there has been a strong push within the movement to extinguish anti-Semitism and support the
Jewish state. Yet in the end, the simple fact is that this ideology is about judgment. The most
defining aspect of evangelical ideology is that it strictly divides humanity according to who will
and who will not be saved. The inevitability of death and the certitude of Christian theological
claims result in a worldview designed for Manichean binaries, and in the end, all must take a
side. Jews and Israel may have a special role to play in bringing about the end times, and are
therefore necessary instruments to achieving prophetic ends. But when it comes down to the
level of the individual Jew, those who dont accept Christ as their personal savior are doomed to
an eternal afterlife in the lake of fire.Left Behindcertainly paints Israel in shades of grey; the
authors make a deliberate effort to construct Jewish characters who earn our sympathy, and who
prove that conversion is possible. Yet the bottom line is that without Christ, the Jews are going to
Hell.
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Conclusion: Do Not Fear the Evangelical Nation
Evangelicals need to take a good look at what their issues are. Are they really being
faithful to Jesus? Are they being faithful to the Bible? Are they adhering to the kinds of
teachings that Christ made clear?
-Tony Campolo, progressive evangelical Baptist minister
In the beginning of this essay, I delineated two spiritual nations of importance to an
understanding of this text: the first, a nation of new believers within the bounded world ofLeft
Behindwhich arises organically after the rapture, and the nation of readers who associate these
novels with signification in their real world communities. In the former, we observed the process
by which this nation takes form after the rapture, and how Jewish characters are central to both
evangelizing the unbelievers and elevating the Antichrist to power. In the latter, we examined the
way the positioning of Israel within the novels eschatological framework results in certain social
and political phenomenon, including a deliberate attempt by evangelical leadership to extinguish
anti-Semitism and promote a robust right-wing Zionist agenda as a direct result
After the rapture, the people of the world are faced with a relatively simple equation.
Millions of people across the globe have vanished. Extraordinary international events are
propelling an unknown Romanian to power that offers peace but brings upon nuclear war.
Meanwhile, in major newspapers, magazines, and on the internet, there exist exegeses, based on
the Bible, which contextualize the chaos in a way that fits neatly into an ancient narrative, and
make accurate predictions about cabalistic future events, all which come true. For anyone with a
rational mind, accepting the dispensationalist explanation for world events is simple; these
people become the nation of tribulation saints. Only those determined to live sinful lives at all
costs cannot accept Christ, and it is easy to see why, in the world of the novels, such characters
are almost impossible to sympathize with. Stark lines are drawn. The community of believers is
so distinctly apart from nonbelievers that they even carry a miraculous mark of the cross on their
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foreheads which can only be seen by other believers. They are totally united in their faith, and in
their opposition to the Antichrist and the Global Community. The boundaries are neat and clean.
In the real world, however, the boundaries are not so easily delineated. Surely there are
some who argue that separation and distinction are key to understanding how conservative
religious groups develop a sense of identity and continue to thrive in a modern, pluralistic
environment (Frykholm 26). In Rapture Culture, Frykholm relates a study done by Christian
sociologist Christian Smith, which argues that the reason evangelicalism is so successful in a
modern setting is because it retains a distinction between itself and the outside world, which is
followed by a sense of threat (Frykholm 26). Yet despite this sense of threat, evangelicalism
does not close its boundaries entirely. Instead it participates in what Smith calls engaged
orthodoxy, a participation in the world that allows it an active and meaningful role in American
culture (Frykholm 27). Yet Frykholm goes on to prove that even among Christians who call
themselves evangelical, there is no single set of principles that can completely capture their
world view. The boundaries Smith sees ignore the broader sociocultural and institutional
settings in which evangelicals are situated. It posits the facts of evangelicalism using the
discourse and tools of empirical science without querying the discursive horizon they construct,
as well as what vanishes beyond the horizon (Frykholm 27).
Rapture Cultureforcefully reminds us that there is no single answer to the question of
how these books factor into evangelical society, because its impacts are felt differently by
different people depending on their own communities, their families and churches, as well as
their gender, age, race, class and lifestyle. WhileLeft Behindis a stirring narrative, it is not the
Bible. Individuals continue to have agency, and can pick and chose which parts of the books suit
their attitudes and beliefs. An evangelical person deeply concerned about the plight of refugees
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may view with suspicion the erasure of Palestinians from the Israeli landscape, particularly
Christian Palestinians; others might balk at the strong anti-Catholic strain throughout the novels,
or their demonization of the media or international institutions.
It is true that the complex and variegated movement known as evangelical Christianity
seems to have embraced these novels. Their tremendous commercial success guarantees that they
are and will remain a potent cultural artifact of our times. Textual analysis of the novels has and
will continue to reveal the fascinating, sometimes disturbing truths about this growing religious
movement. In this short essay alone, we have seen how evangelical attitudes towards Israels role
in Gods divine plan influences the way in which the authors depict Jews in the novels and how
they expect their communities to respond to the state of Israel as it exists today. These
conclusions are substantial and important, as evangelicals continue to exert a powerful influence
on the American body politic. Learning the basic tenets of dispensationalism and evangelical
ideas about the apocalypse opens up an entire new set of questions about how powerful
evangelical Christians like President Bush view their role in the larger eschatological framework,
questions that are beyond the scope of this essay. Yet they must be read, not as the last word on
evangelical ideology, but rather as one particular conception with its own set of biases and
judgments which individuals can chose to accept or discard. For the majority of Americans who
are non-evangelicals, it is important to realize that those who hold these views are a powerful
and growing part of our society, which must be actively engaged. Evangelicals may believe non-
believers are going to hell, but it doesnt mean they cant work with them; the example of the
unique relationship between the evangelical movement and the state of Israel is a case in point.
Americans should learn from this example. The entire nation need not accept Christ as their
savior in order to work alongside the evangelical community; rather, they must find points of
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commonality where partnerships can be made. Tackling global poverty, strengthening the social
safety net, ending genocide, even fighting global warming: on all of these fronts, Christian
values and liberal values can align. It is up to the next generation of American leaders to find
these points of commonality and engage them fully for the benefit of mankind.
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Works Cited
Anderson, Benedict. Imagined Communities. New York: Verso, 1991.
Ariel, Yaakov. How Are Jews and Israeli Portrayed in the Left Behind Series? Rapture,
Revelation and the End Times: Exploring the Left Behind Series. Bruce David Forbes
and Jeanne Halgren Kilden, Ed. New York: Palgrave Macmillan, 2004.
Foxman, Abraham. Why Evangelical Support for Israel is a Good Thing. Anti-Defamation
League. 16 July 2002. 9 Dec. 2006. .
Frykholm, Amy Johnson. Rapture Culture. New York: Oxford University Press, 2004.
Gates, David. The Pop Prophets. Newsweek. 24 May 2006. 9 Dec 2006.
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Goldberg, Michelle. Fundamentally Unsound. Salon. 29 July 2002. 9 Dec. 2006
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Lahaye, Time and Jerry B. Jenkins. Left Behind. Wheaton: Tyndale House Publishers, Inc. 1995.
---. Tribulation Force. Wheaton: Tyndale House Publishers, Inc. 1996.
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