Christian Eschatology

Who, or what, is the beast of Revelation? We cannot know the Mark of the Beast or any other details until we trace the history of kingdoms, both spiritual and earthly.

The symbols of Revelation 13 and Revelation 17 give us enough information to compare with other passages like Daniel so we can find the true meaning of the beast.

We will find that the end-time beast can be considered as the devil's spiritual kingdom, or the driving force behind religio-political systems on earth.

In this paper, the author wants to demonstrate that the demise of Pentecostal dispensationalism along with some further contemporary factors are removing the bedrock upon which Pentecostal premillennialism was standing. For this reason, premillennialism is currently being downplayed as the core Pentecostal eschatological doctrine. By the end of this paper, it is proposed that Pentecostal eschatology should still remain premillennial.

How  Christian Zionism changes the New Covenant, with a focus on how Bible revisions since the 1537 Matthew Bible have allowed Zionist doctrine to be read into the Scriptures, and conversely have destroyed the Scripture's ability to refute Zionism. 

Looks at:
(1) How modern revisions to the New Testament about tribute payments to Rome have destroyed Jesus’ teaching that his kingdom is spiritual.
(2) How the Matthew Bible treatment of Isaiah’s prophecy of the New Covenant temple differs from John MacArthur’s Zionist treatment in his study Bible.
(3) How rebuilding the temple may bring the curse of Jericho on the builders.
(4) How Daniel 9, the prophecy of the destruction of Jerusalem, has been changed to allow the idea that the city and temple might be rebuilt.
(5) How a modern revision to the book of Revelation suggests that time will continue after Jesus’ second coming, thus enabling the concept of a future millennium.

El subtítulo del libro lo dice todo respecto a la intención del autor, que intenta hacer una reinterpretación de la dimensión post-mortal de nuestra vida, pero más allá de lo que han dicho tradicionalmente las religiones (es decir, desde una perspectiva laica, simplemente pero profundamente humana), más allá del teísmo (es decir, dejando de recurrir a «la voluntad de Dios» para justificar lo que no sabemos), y más allá de cielo e infierno (más allá de premios y castigos para los niños/as que no se porten bien en esta vida, que no sería sino una prueba moral establecida por Dios (theos) para destinarnos al cielo o al infierno eternos. Es posible hablar del más allá, más seriamente.

The topic of the Jubilee is a significant one, both in size and importance.  In the present paper, I seek to trace its emergence and evolution in the course of Scripture, from Ararat to Sinai, Jericho to Judah, Naboth’s vineyard to Jeremiah’s field, and Nazareth to the new heavens and earth.  The Jubliee is, in a nutshell, a declarative act of restoration.  It is an eschatological peak in Israel’s calendar, and, although it is typically viewed as a priestly abstraction, it actually turns out to be reflected in the ebb and flow of Israel’s history.

In terms of its theological and cultic significance, the Jubilee is grounded in three important principles:  the perfection of God’s plans, the purity of God’s person, and the sovereignty of God over the earth.  The Jubilee cycle is first initiated in the late 15th cent. BC in the aftermath of Jericho’s fall, once the land of Canaan has been divided among the Israelites.  While the land of Israel is a microcosm of God’s new Creation, it is nevertheless part of a fallen world.  As such, it is subject to the normal process of decay, decline, and pollution, and must be ‘rebooted’ (in Yom Kippur style) every seven weeks of years in order to bring the land of Israel back into line with its divine blueprint.  Aside from such reboots, Israel would go the way of the world, as is depicted in Nebuchadnezzar’s colossus.  The land would become progressively polluted, disordered, and removed from Yahweh’s Edenic ideal, until it reached a point of total de-creation and returned to dust.  Grounded in the day of Atonement, the Jubilee provides an antidote to such entropic decline.  But, of course, a reboot can never advance Israel beyond her initial condition.  The notion of a Jubilee ‘cycle’ therefore seems inherently frustrated, plagued by a kind of Qoheleth-like futility.

In the NT, Jesus cranks the notion of a Jubilee up a notch.  For Jesus, the Jubilee is not merely a reset of Israel’s initial conditions;  it is a reversion of all Creation to its initial (Edenic) condition.  As such, Jesus’ Jubilee is inextricably bound up with the defeat of Satan and the release of Israel and the nations from Satan’s dominion.  It is set against the backdrop of a chaotic wilderness, a worldwide day of atonement, and a cosmic showdown with the world’s powers and principalities, all of which notions are latent in ‘the Nazarean pericope’ (Luke 4.16-21), and are inherently connected with the person of Melchizedek and the conclusion of the Jubilee cycle in Second Temple literature.

Theologian Jurgen Moltmann has developed an elaborate and highly imaginative theology of the ultimate redemption of all of life, all of nature, all of the cosmos, and all of humanity, through the cosmic event of the death and resurrection of Jesus Christ. But there have been criticisms made of Moltmann’s descriptions of the New Creation. This paper describes Moltmann’s theology of the New Creation, and also offers some assessments of its strengths and weaknesses.

Het is algemeen bekend dat Paulus onderscheid maakt tussen gelovigen uit de joden en gelovigen uit de heidenen (bv. Rom.9-11). Dit doet ook de apostel Johannes in het boek Openbaring (Openb.7).[i] Heeft dit consequenties voor de ekklesiologie? Betekent dit bijvoorbeeld dat de gemeente uit de heidenen geen joods karakter heeft? Heeft Jezus zelf dit onderscheid ook gemaakt? Waaruit blijkt of moet blijken dat het evangelie onder de volkeren een joods karakter heeft? Wordt in het OT een gemeente uit de volkeren voorzien? Heeft Jezus een gemeente onder de volkeren voorzien en gewild? En kunnen we vanuit Jezus’ woorden en werken iets zeggen over de gestalte, de vorm van deze gemeenschap. Met andere woorden, ik wil in dit artikel op zoek naar de oorspronkelijke bedoeling en gestalte van de kerk onder de heidenen, naar de wortels van de nieuwtestamentische ekklesiologie.

Since the dawn of time, the questions concerning the meaning of time, eternity, and the relationship between them have accompanied mankind. They have become an inspiration for many studies in philosophy, theology, physics, and other fields of science. However, it seems that the most important reason for such a great interest in the topic of time and eternity is the fact that these realities are inseparably linked with our lives. Every person, regardless of who he is or what he does, experiences time – its passage, lack, sometimes its excess. Each man also has to face death, which makes him reflect on what is to come after it. Will there still be time after death? And if not, what will eternity look like? Or perhaps we are able to experience it already in our everyday life? If so, where and when? And what may the consequences of experiencing eternity in the middle of time be for our further life?

What is it to act in the time of the eschaton, the last days? How does the experience of time, in the shadow of the end, condition human activity? In recent decades, this question has been taken up by a variety of Italian philosophers, via critiques and elaborations of messianism and ‘katechon’. In the following, I approach this question through a tripartite juxtaposition of works of:
(i) the jurist and political theorist Carl Schmitt,
(ii) the protestant theologian Oscar Cullmann and
(iiii) the philosopher  Giorgio Agamben

From 2 Peter 3:9 we determine, based on 3 Pauline texts, the scope of the set of people for the sake of whose salvation the Lord is delaying the Parousia at any given time, concluding that, at any time, the Parousia will not occur as long as there are currently-living or future foreknown elect who will attain salvation only in the future. Then we state that the combination of the total number of the elect and the time elapsed between Jesus' First and Second Comings determines whether the Millennium of Rev 20:1-6 must be literal or can be symbolic, as it is evident that a large number of elect in conjunction with a short time between the Resurrection and the Parousia, as was expected by Christians of the II and III centuries, requires a literal Millennium so that many of those elect may come to exist as a result of procreation by the inhabitants of the earth in a state of mortal body during the Millennium. Finally we study the composition of the population of the earth during the literal Millennium, both of the segment in a state of glorified body and of the segment in a state of mortal body.

Riassunto della tesi "Dante and Islam" in italiano.

(Questa tesi si occupa della possibile influenza della cultura islamica su Dante Alighieri e la sua Divina Commedia. L'obiettivo principale della tesi è di scoprire fino a che punto Dante si ispirò all'escatologia cristiana e musulmana, e perché il poeta collocò nel suo inferno oltre a pagani e cristiani anche musulmani - Avicenna, Averroè, Saladino, Maometto e Ali.)

The article presents an examination of “sobornost” in the works of Nikolay Berdyaev in the context of his anthropological and ecclesiological views. This approach was outlined in the studies of the 20th — early 21st century, but hasn’t been sufficiently developed. Sobornost, which Berdyaev himself labeled as the quality of the personal conscience as it stands in the presence God and as the essential characteristic of the Church, is interpreted on the basis of his works in which he expounds his views on man and the Church, the observations of scholars who have addressed the topic earlier also taken into account. It is shown how, drawing on the experience of sobornost, Berdyaev resolves the collision between the personal freedom and the unity of people. The structure of the article is largely based on Berdyaev’s own remarks about the significance of gnoseology, ethics and eschatology in his teaching on man and the Church, and to a certain degree is of a heuristic nature. The philosopher’s anthropological and ecclesiological views, with their key concept of “Christology of man”, are characterized, and then his understanding of sobornost is reconstructed from three perspectives. First, the gnoseological interpretation of sobornost is considered (Berdyaev’s specific understanding of gnosis, his statement about the correlation between cognition (gnosis) and the levels of community between people, as well as his concept of “sobornal gnoseology” are analyzed). Second, the ethical meaning of sobornost is shown (the correlation is traced between the ethics of law, the ethics of redemption and the ethics of creativity, on the one hand, and the implementation of sobornost and the actualization of personality, on the other hand; the meaning of “sobornal gnoseology” for Berdyaev’s teaching on ethics is shown). Thirdly, the specific eschatological character of Berdyaev’s sobornost is explained, to which a number of researchers drew attention (the anthropological grounds of this eschatologism, the “profitable” and open, divine-human nature of “active-creative eschatology” are shown).

chapter six is one of the most controversial chapters in the Bible because it records a series of events that often appear too strange to be true. Let's start by reading Genesis 6:1-4. 1 Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, 2 that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose. 3 And the Lord said, "My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years." 4 There were giants on the earth in those days, and also afterwards, when the sons of God came into the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown. In these verses we are told that the "sons of God" had children with the daughters of men. We are then told that the children that resulted from this union were giants.

A study of Catholic history, prophecies, mysticism and conspiracy theories that may have inspired elements of JRR Tolkien's 'Lord of the Rings', in particular, the 'Great Monarch and Angelic Pontiff' prophecies.  100 page document featuring color illustrations.

Availaible as a free PDF file

« Eschatologie dans la poésie de Charles Péguy », colloque international « Visions of Apocalypse » de Cambridge (8 mai 2011). Actes en anglais sous le titre « Eschatology in the Poetry of Charles Peguy», Visions of Apocalypse, Peter Lang, 2013.

In this study, the focus is on the volcano Etna (in Sicily) and the Aeolian volcanoes – Volcano and Stromboli. The first part of the text presents and analyzes the descriptions of the volcanic activity in the Antiquity. The second part briefly outlines the monotheistic theses for the abyss and the connection between the fire and Hell. It has an important role because draws the starting point of view of the medieval monotheistic authors. In the third part the medieval texts about Etna, Volcano and Stromboli are analyzed. It is divided into two sub-parts – Christian descriptions and Islamic (Arabic) descriptions.
The survey contributes to ongoing discussions about the connection between the ancient and the medieval conceptions and perceptions, especially in the volcanic topic. The concrete differences between Christian and Muslim visions on the volcanic activity are marked and discussed. The analyzes make it possible to conclude that there is a selective and modifying adaptation of knowledge and images from the ancient texts in the Medieval period.

As the interest in eschatology within academia as well as amongst many Christians increases, the natural outflow of apocalyptic prophecy interpretation has given occasion to two main popular interpretations, namely futurism and preterism – even to the extent of questionably influencing politics and theocratic movements. With the aim of identifying an adequate school of apocalyptic interpretation within the discourse of eschatology, this theological study within systematic theology analyses the way apocalyptic prophecy is interpreted within broader discourses on eschatology. The different hermeneutical assumptions of the various interpretation schools of apocalyptic models are researched and challenged. Preterism, which assigns apocalyptic prophecy’s fulfilment to the past; futurism, which consigns apocalyptic prophecy’s fulfilment to the future; and historicism, which disperses apocalyptic prophecy’s fulfilment throughout the lapse of history, are the focus of this study. The study is directed towards determining whether the more adequate system for interpreting apocalyptic prophecy can be identified within the doctrine of the last things (eschatology). An analysis model is developed whereby the three interpretational schools are critically evaluated. The consequential proposal from this research is a historicist hermeneutic.

Several villains are compared regarding ambition-driven violence, the ontological status of the supernatural, and the nature of evil. When the Earth changed from the center of the universe to a planet orbiting a star, Hell changed from a physical place at the Earth's center to a state of being. Faustus says " I think Hell's a fable " even while signing a contract with Hell's king; such conduct implies the unreason of the whole story. Might Hell prove to be " a fable, " just as Purgatory had recently done? Being extrinsic sequels to human conduct, Heaven and Hell alike make ethics impossible, as they supplant empathy from its place as virtue's central motive and replace it with reward-and-punishment. So if religious ideology is to be affirmed in the theatre despite this deep philosophical weakness at its core, any transgressors must either be visibly damned at death (Faustus), reduced to despair by the shallowness of ill-gotten gains (Macbeth), or defeated by other people's right conduct (Claudius and Macbeth). Before the Renaissance, Hell is a place, full of physical torments, and evil the Satanic influence that drove people there; later, Hell becomes a mere state of mind, and evil an ethical category, no longer a substance.

In this article, the author analyzes the accounts of divine judgment in Pavel Florensky and Sergius Bulgakov. According to the Russian theologians, divine judgment consists in the act of disclosure of the person’s “likeness of God,” the comparison between the empirical self and the ideal prototype of the person that exists in Christ, and the separation of the sinful aspect of the empirical self from the person. They maintain that the separation between the sheep and the goats is a figure of speech that indicates a division within each human being, not the division of humanity into two groups. With this central point in mind, they mount a case for universal salvation. Drawing on Matthew 5:29–30, they argue that divine judgment entails spiritual amputation and purification, not the damnation of any person in toto.

First published here:
https://megalommatis.wordpress.com/pergamon-turkey-the-antichrist-the-protestants-and-a-false-quotation-of-my-articles-about-the-kemalist-islamist-divide/

In the period 2004-2014, I published extensively against the rise of Islamists in Turkey, denouncing the developments as a colonial orchestration. In 2016, I denounced the Brussels Terror Attacks as result of the colonial schemes carried out over the past 250 years across the Islamic World, adding that the rise of Ignorance and Barbarism was a slow historical process within the Islamic World itself. This is in fact what people call the "collapse of the Islamic Civilization"; simply colonial forces prevent average people worldwide from knowing that there were already Islamic terrorists in 1580 in Istanbul.

The reasons for this attitude from the part of the colonial powers are obvious: the series of obscurantist, barbarian, ignorant, uneducated, uncultured and heretic theologians, who are responsible for the collapse of the Islamic Civilization (i.e. Ahmad ibn Hanbal, Ahmad ibn Taimiyya, and Muhammad ibn Abdelwahhab), is a priceless tool at the hands of the colonial Western powers.

By aptly and subtly pushing local, low-level, ignorant and uneducated Muslim theologians to stick to the aforementioned heretic and anti-Islamic theological systems, the colonial Western powers ensure the permanent incapacity of the Modern Muslims for self-criticism, identity-recovery, Islamic re-education, Islamic science-recovery (which automatically implies full rejection of the entire modern Western sciences from A to Z), cultural emancipation and spiritual emancipation.

In other words, by so doing the colonial Western powers make sure that today's monstrous, pseudo-Muslim sheikhs will permanently fail to fathom a) their human, illustrious past, b) the fallacy of the modern Western sciences, and c) the sophisticated nature of the Western scheming evilness.

It goes without saying that it is critically important for the evil schemers of the Western universities, ateliers and laboratories to corroborate the fallacious version of today's Islamists' Islamic History. The reasons are easy to grasp; by so doing, they keep today's ignorant Muslims far for their authentic historical past and at the same time they prevent anyone unrelated to Islam from truly understanding the magnificent nature of the true, but today mainly unknown, Islamic Civilization.

While this evil, colonial, Orientalist project has taken place over the past two - three centuries, a great number of heretic, anti-Christian, Western theologians (i.e. Protestants) have diffused a nauseating version of fake Christian Eschatology and perverse, counterfeit Messianism. Perfidious in their assertion that the Antichrist 'is' to be identified with Mahdi al Montazar (the Islamic representation of Messiah), these monstrous Protestant forgers do not hesitate to develop and spread racist theories, bogus-identifications of the location of the Antichrist's capital, nonsensical denigrations of historical monuments, and villainous distortions of other authors' and historians' articles.

In this article we will examine Old Testament and New Testament prophecies predicting the concurrence of the rapture with the second advent of Christ. The goal will be to achieve a time sequence understanding of the resurrection of the dead and events mentioned in the tribulation and wrath periods. Thirty-six different second advent passages will be examined with a focus of aligning repeated themes and elements to obtain the prize that awaits completion of this study.

The empirical study of the universe in the 20th and 21st centuries has revealed key areas of both consonance and dissonance between core concepts in scientific understandings of cosmology and central affirmations of classic Christian theology. The discovery of the Big Bang in the mid-20th century has suggested that the universe is not infinitely old and that both space and time had a distinct beginning. More recent developments related to the Borde–Guth–Vilenkin (BGV) theorem have shown that even if the universe did not begin in the type of singularity that Standard Big Bang theory predicts, it still must have had a beginning. These findings in cosmology related to the beginning of the universe are highly consonant with traditional Christian theological affirmations of creatio ex nihilo. Another area of consonance between Christian theology and the natural sciences is the shared belief that this cosmos is ideally suited for life. Cosmologists in the late 20th and early 21st centuries discovered that the values of the physical constants, fundamental laws, and initial conditions of the cosmos are such that the slightest variation from their actual values would result in a universe entirely inhospitable to life. In this manner, the structure of the universe appears to be balanced on a razor’s edge for the existence of intelligent life. While these areas of consonance have been the focus of much fruitful dialogue between Christian theology and the natural sciences, one area of dissonance between cosmology and Christianity is with regard to the ultimate fate of the cosmos. While scientific understandings of cosmology predict that the cosmos will wind down allowing no possible future for life, Christian eschatology affirms that the entire physical cosmos will be renewed and transformed in a way that is prefigured by the physical resurrection of Jesus.

Is the "Woodstock generation" and its doings a factor in comprehending prophecy? Before one writes that off as but another flake view, consider that the word "sorceries" (Greek, pharmakeia) and its cognates are spoken of four times in the Book of Revelation, and not without reason. The drugs used at that time fell into a certain class, and they had a profound affect within the collective consciousness of humankind through the opening of an inter-dimensional gateway to the demonic realm, and that on a global scale.

The modified idealist (or eclectic) hermeneutic of Amillennialism isn't "standardized", that is, it remains—as its name indicates—open to modification, and this paper suggests the need for such.

This seeks to bring clarity to a field of vision that is cloudy, and understanding so that we may know—in general—about where we are, and how to prepare ourselves spiritually, as well as perceiving the causes for the escalating deterioration of our world.

Abstract: T. F. Torrance, in the midst of early modern ecumenical dialogue, presented an ecclesial ontology robustly informed and determined by Christological categories. This is nowhere more evident than in his interpretation of the biblical image of the church as the “body of Christ.” In contrast to mystical interpretations of the image, Torrance argues that the “body of Christ” should be understood as an incarnational analogy. Christ’s humanity, resurrected and ascended, is the “essence” of the church. The church becomes what it already is in Christ by conforming to the newness of his humanity. In this way, Torrance constructs a powerful Protestant and ecumenical account of the church’s being-in-becoming. The uniqueness and ecumenical purchase of Torrance’s proposal are here demonstrated.

This BA thesis examines parallels and differences between the figures of Christ in the New Testament and Baldr in the Poetic and Prose Edda as found in the Codex Regius. Through the lens of discourse analysis, it explores the question of mutual spheres of influence in Christian and Old Norse eschatology, as well as the reception and development of Old Norse mythology in a Christian-influenced world.

This paper examines the Christian concept of hell and its development: how it is represented in doctrine and conceived in the imagination. It seeks to explore the development of the concept of hell and how people have arrived at their modern conceptions and misconceptions through the three general lenses of history, modernity, and Scripture.
It attempts to investigate what hell is, is it a place? A state of being? A concrete or symbolic reality? And if it is a place where and how might it exist? Who occupies hell and who rules it? The paper also attempts to clarify hell’s relationship to time- when it might exist and for how long. The paper finally dares to clarify which conceptions of hell are likely the most biblical and useful.

Abstract: The thorough and meticulous studies regarding the nowness and futureness of the Kingdom of God have sufficiently set forth in the tensional and macroscopic structure of “already, but not yet.” Yet even these studies have not been fully paid attention to how to connect the nowness with the futureness of the Kingdom of God in light of anthropological and eschatological perspective. The purpose of the present study is to fill up this kind of academic shortage. The filling work will be carried out in light of John Calvin’s Psychopannychia (1534). The thesis of this study is that the immortal and conscious human soul even before and after death, which is highlighted throughout Calvin’s Psychopannychia, can faithfully play as a “theological bridge” to connect the nowness(already) with the futureness(but not yet) of the Kingdom of God. Of course, it is somewhat unfit to say that the core idea of Calvin’s Psychopannychia is the Kingdom of God per se. For Psychopannychia is Calvin’s biblical answers to the problematic ideas of Calvin’s time such as annihilationism and a theory of soul sleep. However, through examining Psychopannychia, the clue of how to connect the nowness to futureness of the Kingdom of God can be found in light of anthropological and eschatological perspective.

국문초록: “이미, 그러나 아직 아니”(already, but not yet)라는 거시적 조망과 긴장의 틀 가운데서 하나님 나라의 현재성과 미래성에 대해 깊이 있는 성경적 논증을 한 연구들은 이미 충분히 개진되었다. 하지만 하나님 나라의 현재성(이미)과 미래성(아직 아니) 사이의 연속을 이어주는 인간론-종말론적 신학적 가교가 무엇인지에 대해서는 충분한 논의가 이루어지지 않고 있다. 본고는 이 부족한 부분을 보충하는 차원으로서의 목적을 지닌다. 이 작업을 존 칼빈(John Calvin, 1509-1564)의 첫 신학 소품인 『영혼의 깨어있음에 관하여』(Psychopannychia, 1534)의 빛 아래서 할 것이다. 『영혼의 깨어있음에 관하여』는 청년 칼빈이 쓴 첫 신학 소품임에도 불구하고 그 신학적 깊이가 농후하다. 특히 하나님 형상(imago Dei)이 거하는 좌소(坐所)로서의 “영혼”의 불멸성과 의식성 강조는 『영혼의 깨어있음에 관하여』의 백미임에 분명하다. 본고가 하려는 주장은 다음과 같다. 『영혼의 깨어있음에 관하여』 작품 두루에 걸쳐 칼빈이 강조한 신자의 영혼의 불멸성과 의식성은 이미 실현된 하나님 나라와 장차 완성될 하나님 나라 사이를 연결하는 “신학적 가교 역할”을 충실히 할 수 있다는 것이다. 이는 하나님 나라의 현재성과 미래성 사이의 연속성과 긴장을 인간론-종말론적 관점에서 포괄적으로 고찰할 수 있는 시각으로 청년 칼빈이 우리에게 제공하는 귀한 통찰이다.

(from the Introduction)
Retiring as professor of Systematic Theology at the University of Tübingen, Germany, The Coming of God is Jürgen Moltmann’s final installment to his five-volume “Contributions to Theology” series. Divided into five main sections, the book seeks to answer four primary questions: how does hope relate to eternal life? What is hope in relation to God’s kingdom? How does hope relate to the new heaven and new earth? Finally, what is glory’s hope for God? The author ultimately aims to integrate individual, universal, historical, and natural eschatology into a unified whole.  In the end, Moltmann’s eclectic eschatology provides wonderful insights and offers a much-needed reminder about the ecological and cosmic dimensions of eschatology. While not always defensible, his eschatological schema is an important corrective for those eschatologies that ignore social justice or focus entirely on future dispensations.

(from the Introduction)
Being the final product of his doctoral studies, Paul Wilkinson’s book, For Zion’s Sake, intends to reveal how John Nelson Darby’s detractors have distorted Christian Zionism while directly challenging academics who believe dispensationalism has little theological or historical value.  The purpose of this review is not to critique dispensationalism directly but to summarize and evaluate Wilkinson’s research and conclusions. In the end, Wilkinson’s ideological agenda and prejudicial research presents a thoroughly one-sided and indefensible case for Christian Zionism. In addition to his shameful demonization tactics against anyone who disagrees, Wilkinson’s research capabilities demonstrate a deliberate bias with little intention of conducting a fair and honest assessment of the subject. His style of writing amounts to nothing more than inflammatory claptrap, engaging in a puerile smear campaign against nondispensationalists that panders to the rhetoric of pseudo-intellectual prophecy pundits and apocalyptic hysteria. His research and conclusions are elementary at best, if not outright disgraceful.

The doctrine of kingdom postponement is a watershed for developing and defending a distinctly dispensational worldview. Postponement theology comes from a grammatical-historical approach to progressive revelation, so this article divides the doctrine of postponement into two phases: the kingdom as described in the Old Testament and the kingdom as offered, rejected and postponed in the life of Christ. Both sections feature a non-dispensational trend in theology and a dispensational critique. Two trends have been selected due to the imminent threats that they pose to the divine institutions that were established in the Garden of Eden: Christian ecojustice as a threat to responsible labor shall be handled in relation to Old Testament kingdom descriptions and Christian social justice, specifically relating to feminist and queer theology, as a threat to marriage and family shall be discussed in relation to the kingdom offer.

(from the Introduction)
Intending only to research medieval conceptions of hell, author Alan Bernstein wanted to investigate postmortem retribution in the ancient world for historical context. This investigation turned into an entire book of its own. In The Formation of Hell, Bernstein seeks to explain how the idea of hell achieved a prominent place in people’s minds. He explicitly states that he intends to accomplish this without any prior concern for whether hell actually exists or any preceding judgement as to the nature or value of hell.  In the end, Bernstein provides a superb example of historical investigation and rigorous scholarship. Though there are certain theological and metaphysical implications omitted from the book, the author successfully demonstrates that the notion of hell originally arose late in Judaism out of a need to explain the injustices in the world and became a rhetorical device designed to elicit conformity to religious and cultural mores.

While rooted in the meditation of the four horsemen of the Apocalypse described in Revelation chapter 6, verses 1-8. The four horsemen are symbolic descriptions of different events which will take place in the end times but my focus this day was on the fourth horseman is mentioned in Revelation 6:8---

“I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine, and plague, and by the wild beasts of the earth.”

The fourth horseman of the Apocalypse is symbolic of death and devastation. It seems to be a combination of the previous horsemen. The fourth horseman of the Apocalypse will bring further warfare and terrible famines along with terrible plagues and diseases.

All this leading to the birth of this poetic word of the end for it is my belief for the end to begin part or all of America must fall, and it is with that a Prophetic word was birth.

The Spirit of God is

In recent history, men from a variety of backgrounds have come to the same conclusion:  that the Bible is about Israel only.  For example:

In 1861, John Mason Neale translated an ancient twelfth century Latin hymn and its title was O Come, O Come Emmanuel.  Ever since 1861, Christians have sung that hymn at Christmas time, especially at Advent.  Do you know what the words really mean that you are singing? 

In 1878, Edward Hine wrote an article titled, Seven-Eighths of the Bible Misunderstood, wherein he explains that seven-eighths of the Bible is about national salvation, i.e. the national salvation of True Israel; whereas, only one-eighth of the Bible is about personal salvation.  Did you know that? 

In the 1960’s, Pastor Sheldon Emry wrote an article title, An Open Letter to Any Minister Who Teaches the Jews Are Israel, wherein he is of the opinion that the Israel that exists today since 1948 is not the True Israel of the Bible.

In 1998, Arnold E. Kennedy wrote a book titled, The Exclusiveness of Israel, wherein he legally proves using the King James Version of the Bible that the Bible in general is only about True Israel.

So, here we are in the Twenty-First Century, and the Gospel that is preached today is totally convoluted from that which was preached in the First Century A.D. by Yahshuah and His disciples, i.e. the Gospel of the Kingdom.  So, where did the so-called churches and pastors go wrong?  By the way, is there really a hierarchy in the Bible?

In order to find out what the truth really is, we have to look at the original languages in which the Bible was written and then translated.  For example, the Old Testament was written in Hebrew and Aramaic, then translated into Greek.  The New Testament was written in Hebrew and Greek.  Both Testaments were put together and translated into Latin, then German, and finally into English, from which the entire world received their own translation of the Bible.

So, what was the original meaning of the words used in the original languages, i.e. the etymology of the words.  Once that is determined, then we can go onto the next phase and discuss types in the Bible.  From there, what is the Law of First Mention?  How should Bible prophecy be Interpreted?  Who are the keys to Bible prophecy?  Where are we in the Bible prophecy timeline? 

During these discussions, we will find out who Yahweh chose of all the families of the earth to make His own.  The churches teach universalism.  The question then becomes, Who was Yahweh’s Law given to?  What are the Laws of Yahweh? And then the even bigger question becomes, Who was Yahshuah sent to?

All of these questions and more will be answered as you read this book…

The painting Ascent into Heaven (ca. 1505-1515; dendrochronological dating: 1482-1490) kept in the Palazzo Ducale in Venice is one of the four eschatological panels (the other three are: Earthly Paradise, Fall of the Damned and Hell) which probably were in the collection of the Venetian Cardinal Domenico Grimani in the 1520s. The panels’ original arrangement and function are unknown. The paintings are not signed and their attribution to Jheronimus Bosch (ca. 1450-1516 ) is based largely on the grounds of stylistic criteria. In the study, I put Ascent into Heaven into two fundamental contexts for the iconographic analysis of this work: eschatological literature and early Netherlandish/ Flemish painting and in the context of near-death experiences (NDE) as well. My reflections focus on four motifs: the human soul, angel, tunnel, and light. The answer to the question posed in the title of the study must remain twofold. On the basis of the data gathered in the study, the content of the painting can be comprehended by references to the most frequently quoted sources of inspiration for Bosch: one painting by Dieric Bouts (left wing of the Last Judgement Altarpiece; Lille, Palais des Beaux Arts), two illuminations by Simon Marmion (Le livre des sept Ages du monde; Brussels, Bibliothèque royale de Belgique, Ms. 9047, fols. IV & 12r) and a literary work The Realm of Lovers (Dat rike der ghelieven) by Jan van Ruusbroec. Its content can be equally understood by reference to the role of the painter’s imagination (categories of inventio and fantasia), using his theological and astronomical knowledge as well his own optical-visual experience. The above line of interpretation that emphasizes the influence of biblical logosphere, takes into account undeniable religious experience of the painter from ‘s-Hertogenbosch resulting from being a member of the Church. The factor of an epistemological importance which influences the form of the answer to the title question is hypothetical non-verifiable Bosch’s personal transcendental experience, thus it becomes impossible to evaluate the translation of what is spiritual (experience) into visual (image). Due to the elusive, not fully scientific nature of NDE, this phenomenon has been excluded from the final conclusion, despite identifiable similarities between NDE and the panel from the Palazzo Ducale.

Annals of Arts (Selected Papers in English), 66/4 (2018)

Medieval Talmudic legends and Qur’anic commentary explain that Asmodeus (a demon) usurped the throne of King Solomon and led the world astray as a fraudulent son of David. Contemporary Jews and Muslims dismiss these events as mere folklore, having little relevance to the time at hand. On the contrary, this meticulous etymological-based investigation of Jewish, Christian, Islamic and Freemasonic texts, details several of Asmodeus' many incarnations throughout history. The results of which provide compelling, multi-faceted evidence of a template from which Asmodeus will reemerge as the apocalyptic False Messiah.

Regard sur 'Mille' et 'Mille ans' dans la Bible.
D'où vient l'opinion d'une durée du monde de six mille ans (6000 ans), vient-elle des Écritures ?
Comment comprendre le Millénium ou règne de mille ans (1000 ans), dans l'Apocalypse de Jean ? Pistes exégétiques et difficultés.
L'exégèse contemporaine et celle des Pères de l’Église, christianisme primitif,
(cf. Irénée, Hilaire, Jérôme de Stridon, Ambroise de Milan, Augustin etc).
Bibliographie (en ligne et livres).