Not as large as one might imagine. The view you're describing really only applies to
Dispensationalists. Dispensationalism is a view that emerged in the 1820's among the Plymouth Brethren, primarily from the preaching and teaching of one John Nelson Darby, an Irish ex-Anglican priest and one of the founders of the Plymouth Brethren. Darby's ideas initially didn't gain much traction, but then there was an explosion of religious fervor in the 19th century, and some Dispensationalist acolytes such as Dwight L. Moody who while acting as an evangelist in the United Kingdom came into contact with the Plymouth Brethren, and when he came back to the US began preaching Dispensationalism in his evangelistic missions throughout the country. Another, Cyrus Scofield, ended up converting to Dispensationalism through Moody's teachings, Scofield would then go on to produce the Scofield Reference Bible, an annotated study Bible that contained explicitly Dispensationalist interpretations of biblical passages; the Scofield Reference Bible became the most widely popular study Bible in the United States. In the late 19th and early 20th century Dispensationalists had founded a number of Bible Schools and seminaries across the United States, such as the Moody Bible Institute, and Dallas Theological Seminary. And thus began the great conversion of many American Fundamentalists and Evangelicals to Dispensationalism. Dispensationalism then saw another boom in popularity beginning in the 60's, 70's, 80's and 90's, with the Jesus People Movement, the rise of Popular Evangelicalism, various popular Dispensationalist works such as Hal Lindsay's "The Late Great Planet Earth", and also the Left Behind series of novels from Tim LaHaye and Jerry Jenkins; along with numerous books, movies, and popular music all pushing the popular Dispensationalist narrative from the Evangelical world.
Here's the thing, it never exactly caught on outside of Evangelicalism. Most Mainline Protestants simply flat out rejected it, Catholics and Orthodox likewise had no interest in it. As such Dispensationalism remains, chiefly, a peculiar theological system unique to the kind of Evangelicalism that arose in the 19th and 20th centuries.
The majority of Protestants from most of the major Protestant traditions (Lutheran, Anglican, Methodist, Presbyterian, etc), as well as Catholics and Orthodox do not, and never have, subscribed to the Dispensationalist narrative.
Instead, the majority of Christians still subscribe to the more historic beliefs of the Christian Church:
That Christ will return, but we don't know when, and when He does the dead will be raised, and God will make all things new.
Further, we don't subscribe to defeatism, as though, "Well, things will only get worse, so we can't do anything to help anyone or improve anything" that simply is antithetical to the spirit of Christian ethics, wherein we are called to feed the hungry, clothe the naked, help the poor, the sick, the naked, and all of the least of these. It's why, for hundreds of years, the Church was in the business of establishing hospitals, and providing care for the hungry, the poor, etc.
You know how most churches have either an offering box in the back, or pass an offering plate around? That isn't to make church leaders wealthy (though some unscrupulous and horrible people abuse it for that reason), the point of the collection has its origins in taking collections
for the poor. It wasn't always money either, farmers would bring crops, bakers would bring bread, tailors provided clothes, basically everyone in the community offered some of their goods to the local church, who would in turn redistribute those goods for those in need. That is the historic purpose of taking collections. In the modern day, in places like the US, that collection is also used to help pay for things such as land taxes and to pay utility bills, since in the US churches are tax-exempt non-profit entities, churches have to self-sustain themselves financially.
In other words, from an historic Christian perspective we aren't supposed to be idly sitting around twiddling our thumbs until Doomsday, we're supposed to be living our lives here in the world, actively loving our neighbor, and aiming to live out our faith in our vocation--as siblings, friends, children, parents, spouses, carpenters, lawyers, bakers, construction workers, doctors, nurses, or even as just "that person over there".
Christ did not have very good things to say about the servant who, rather than using his talent (a significant amount of money) for good, simply buried it in the ground and waited for his master to return.
Indeed, the overarching theme of the Olivet Discourse is that Christians shouldn't be worried about the end of the world or when it is, but instead to be focused on being faithful servants, the Olivet Discourse concludes with Jesus talking about how, at the Judgment, the question we get asked is how we treated the least of these, "For I was hungry, I was thirsty, I was naked, I was sick, I was in prison, I was a foreigner", "Whatever you did/didn't do to the least of these, you did/didn't do, unto Me".
-CryptoLutheran
