The way some Christians tell it, ‘Doomsday’, or ‘Armageddon’, or whatever else you choose to call events that lead to demise of life on earth is inevitable.
Let us refer to Christians who believe in inevitability of Doomsday, ‘Doomsday Christians’, and let us refer to inevitability of Doomsday as ‘Doomsday Theology’.
In context of theology of Doomsday Christians, Doomsday or Armageddon ushers in the Second Coming of Jesus Christ who saves only those who believe in Him, then destroys evil people and this current earth.
The problem with Doomsday Theology resides in it’s supposed inevitability. If Doomsday is inevitable, there must always be evil people on earth, and evil people always must outnumber those who do what is right and good.
If evil people always must outnumber those who are good, preaching by Christians is not expected to be very successful, with outcome that while Jesus’ sacrifice would save some people, it could not save the earth itself, hence inevitability of Doomsday.
Here right away, however, we run into a contradiction, for it is Jesus Himself, and His foremost Apostles, Apostles Paul and John who declare as follows (words in brackets mine).
And I, if I may be lifted up from the earth (via the Cross), will draw all men unto myself — John 12:32.
For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all men, especially of those who believe — 1Timothy 4:10.
And we have seen and testify that The Father has sent His Son as the Savior of the world (meaning the entire world, this earth can be saved) — 1John 4:14.
If the sacrifice of Jesus Christ can save the entire world, it cannot be rational that Doomsday is inevitable.
We arrive then at an unambiguous contradiction, which is, inevitability of Doomsday runs contradictory to characterization of Jesus as Savior of the entire world.
The true reality of things is that Doomsday is not inevitable. Doomsday Theology is built in it’s entirety on the Book of Revelation, interpretation of which by Doomsday Christians can be shown to be filled with lots of inconsistencies.
In reality, conditions made possible by the sacrifice of Jesus Christ can be enumerated as follows.
If those who profess to believe in His name allow His character to be formed in them, that is, learn to love not just one another, but all men in general, Jesus is pleased.
Suppose all men, regardless of the deity to which they think they pray, love their neighbor; while Jesus would rather they pray in His name, Jesus declares that their actions are more important than ignorance of spiritual reality of His person. So then, Jesus is pleased, but not quite as much as those who have faith in His name.
In presence of a world consisting of people who have faith in His name, and who allow His Love character to be fully developed in them, and people who love their neighbor in context of not doing of any harm to their neighbor, life on earth continues in perpetuity.
If interactions on earth are ubiquitously, or for the most part characterized by love for oneself and others, there is not any demand for a Doomsday; life on earth continues in perpetuity.
If those who profess faith in the name of Jesus are evil, and if people who believe in Jesus are evil, and if Jesus deciphers absence of any change in future, a Doomsday arrives with certainty at some point in future.
If those who profess faith in the name of Jesus love themselves, and love those who pray to other deities, yet receive hatred in return, in presence of the inference that the situation will not alter in future, a Doomsday arrives with certainty at some point in future.
Doomsday is certain if all are evil, or if love from some always is repaid with evil by those who are loved.
Jesus never has promised to destroy the earth because people do not believe in Him. Jesus promises destruction of the earth only if people are evil towards each other, or if love from some always is repaid with evil by others.
The Evidence that Doomsday is not inevitable, and that it is actions Jesus cares about the most, as opposed to the deity to which people deem themselves to pray (words in brackets mine)?
For thus says the Lord, who created the heavens, He is God!, who formed the earth and made it — He established it; He did not create it a chaos, He formed it to be inhabited! — I am the Lord, and there is no other (Isaiah 45:18).
If Jesus and His Father formed the earth to be inhabited, such that it is not characterized by chaos of evil, it is irrational for Doomsday to be inevitable.
When you spread out your hands, I will hide My eyes from you; Even though you make many prayers I will not hear, Your hands are full of blood (Isaiah 1:15).
Not every one who is saying to me Lord, lord, shall come into the (spiritual) reign of the heavens; but he who is doing the will of my Father who is in the heavens. Many will say to me in that day, Lord, lord, have we not in thy name prophesied? and in thy name cast out demons? and in thy name done many mighty things? and then I will acknowledge to them, that — I never knew you, depart from me ye who are working lawlessness (Matthew 7:21–23).
Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil, learn to do good; seek justice, rebuke the oppressor; defend the fatherless, plead for the widow (Isaiah 1:16–17).
Jesus declares that whenever a person’s actions towards others are evil, that profession of faith that is evident in prayer in His name lacks any capacity for pleasing Him.
It is actions that are loving, good, and right that please Jesus Christ. Jesus is pleased by justice; by resistance to those who seek to build oppressive societies; and by care for those who find themselves in dire financial straits.
People who are not Christians sometimes are led to believe that Jesus declared He will destroy the earth if they do not believe in Him.
Nothing is farther from the truth. Doomsday has nothing whatsoever to do with whether or not you believe in Jesus Christ.
Jesus declares He will destroy the earth if those who profess His name are evil, or if those who do not profess His name are evil in their dealings with one another, and in their dealings towards those who have faith in His name, who then are characterized by doing of what is good.
Jesus promises certainty of Doomsday only in context of the choice by mankind to perpetuate suffering on this earth via choice of evil over what is good. Doomsday occurs then, not as some self aggrandizing decision on part of God to play God, but as an end to suffering on earth.
If you are good, if you treat your neighbor right, if you believe that mankind ought to love one another, the promise of Doomsday is for your benefit, for your comfort, is reassurance from God that He will not allow chaos of suffering to persist on this earth indefinitely.