Overview of the Book of Revelation the Seven Seals (Seven 1,000-Year Periods of the Earth’S Temporal Existence)
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Future Views of the Past: Models of the Development of the Early Church
Andrews University Seminary Student Journal Volume 1 Number 2 Fall 2015 Article 3 8-2015 Future Views of the Past: Models of the Development of the Early Church John Reeve Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/aussj Part of the Christianity Commons, History of Christianity Commons, and the History of Religion Commons Recommended Citation Reeve, John (2015) "Future Views of the Past: Models of the Development of the Early Church," Andrews University Seminary Student Journal: Vol. 1 : No. 2 , Article 3. Available at: https://digitalcommons.andrews.edu/aussj/vol1/iss2/3 This Invited Article is brought to you for free and open access by Digital Commons @ Andrews University. It has been accepted for inclusion in Andrews University Seminary Student Journal by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Andrews University Seminary Student Journal, Vol. 1, No. 2, 1-15. Copyright © 2015 John W. Reeve. FUTURE VIEWS OF THE PAST: MODELS OF THE DEVELOPMENT OF THE EARLY CHURCH JOHN W. REEVE Assistant Professor of Church History [email protected] Abstract Models of historiography often drive the theological understanding of persons and periods in Christian history. This article evaluates eight different models of the early church period and then suggests a model that is appropriate for use in a Seventh-day Adventist Seminary. The first three models evaluated are general views of the early church by Irenaeus of Lyon, Walter Bauer and Martin Luther. Models four through eight are views found within Seventh-day Adventism, though some of them are not unique to Adventism. -
English Catholic Eschatology, 1558 – 1603
English Catholic Eschatology, 1558 – 1603. Coral Georgina Stoakes, Sidney Sussex College, December, 2016. This dissertation is submitted for the degree of Doctor of Philosophy at the University of Cambridge. Declaration This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. At 79,339 words it does not exceed the prescribed word limit for the History Degree Committee. Abstract Early modern English Catholic eschatology, the belief that the present was the last age and an associated concern with mankind’s destiny, has been overlooked in the historiography. Historians have established that early modern Protestants had an eschatological understanding of the present. This thesis seeks to balance the picture and the sources indicate that there was an early modern English Catholic counter narrative. This thesis suggests that the Catholic eschatological understanding of contemporary events affected political action. It investigates early modern English Catholic eschatology in the context of proscription and persecution of Catholicism between 1558 and 1603. -
A Re-Examination of the Millennium in Rev 20:1–6: Consummation and Recapitulation
JETS 44/2 (June 2001) 237–51 A RE-EXAMINATION OF THE MILLENNIUM IN REV 20:1–6: CONSUMMATION AND RECAPITULATION dave mathewson* i. introduction The question of the so-called millennial kingdom in Rev 20:1–6 continues to be a source of fascination in evangelical discussion and dialogue.1 The purpose of this article is to re-examine the question of the millennial king- dom as articulated in Rev 20:1–6. More specifically, this article will consider the meaning and function of 20:1–6 within Revelation as it relates to the contemporary debate about whether this section is best understood within a premillennial or amillennial framework. Hermeneutically, most of the de- bate has centered around how literally the reference to the one thousand years in 20:1–6 should be taken and, more importantly, the relationship be- tween 20:1–6 and 19:11–21. Does the thousand year period in 20:1–6 re- fer to a more or less literal period of time?2 Or should it be understood more symbolically? Does 20:1–6 follow 19:11–21 chronologically, with the one thou- sand years featuring a Zwischenreich (premillennialism), or does the final battle in 20:7–10 recapitulate the battle in 19:11–21, with the reference to the one thousand years in 20:1–6 extending all the way back to the first coming of Christ (amillennialism)?3 * Dave Mathewson is instructor in New Testament at Oak Hills Christian College, 1600 Oak Hills Road SW, Bemidji, MN 56601. 1 Cf. R. -
Lesson 7A FINAL (GENERAL Or LAST) JUDGMENT
Lesson 7A FINAL (GENERAL or LAST) JUDGMENT Beloved Father of Mercy and Justice, We Your children, offer our lives as a pure and holy sacrifice, uniting our lives and our death to the life and death of Your Son and our Savior. At the Final Judgment we will stand united with the Body of Christ, body and soul, to receive Your Son's judgment. We will face this last and definitive judgment unafraid as the Books of Works are opened to reveal the imperishable deeds of love and mercy accumulated by the Church. This is the treasure stored up for eternity which Your children offer in the name of Christ our Savior and Redeemer. Send Your Holy Spirit, Lord, to lead us in this lesson of our study on the Eight Last Things. We pray in the name of God the Father, the Son, and the Holy Spirit. Amen. + + + While I was watching thrones were set in place and one most venerable took his seat. His robe was white as snow, the hair of his head as pure as wool. His throne was a blaze of flames; its wheels were a burning fire. A stream of fire poured out, issuing from his presence. A thousand thousand waited on him, ten thousand times ten thousand stood before him. The court was in session and the books lay open. Daniel 7:9-10 For as the Father has life in himself, so he has granted the Son also to have life in himself; and, because he is the Son of man, has granted him power to give judgment. -
Amillennialism Reconsidered Beatrices
Andrews University Seminary Studies, Vol. 43, No. 1,185-210. Copyright 0 2005 Andrews University Press. AMILLENNIALISM RECONSIDERED BEATRICES. NEALL Union College Lincoln, Nebraska Introduction G. K. Beale's latest commentary on Revelation and Kim Riddlebarger's new book A Casefor Ami~~ennialismhave renewed interest in the debate on the nature of the millennium.' Amillennialism has an illustrious history of support from Augustine, theologians of the Calvinistic and ~utheran confessions, and a long line of Reformed theologians such as Abraham Kuyper, Amin Vos, H. Ridderbos, A. A. Hoekema, and M. G. line? Amillennialists recognize that a straightforward reading of the text seems to show "the chronologicalp'ogression of Rev 19-20, the futurity of Satan's imprisonment,the physicality of 'the first resurrection' and the literalness of the one thousand years" (emphasis supplied).) However, they do not accept a chronologicalprogression of the events in these chapters, preferring instead to understand the events as recapitulatory. Their rejection of the natural reading of the text is driven by a hermeneutic of strong inaugurated eschatology4-the paradox that in the Apocalypse divine victory over the dragon and the reign of Christ and his church over this present evil world consist in participating with Christ in his sufferings and death? Inaugurated eschatology emphasizes Jesus' victory over the powers of evil at the cross. Since that monumental event, described so dramatically in Rev 12, Satan has been bound and the saints have been reigning (Rev 20). From the strong connection between the two chapters (see Table 1 below) they infer that Rev 20 recapitulates Rev 12. -
Peace and War
Peace and War Christian Reflection A SERIES IN FAITH AND ETHICS BAYLOR UNIVERSITY GENERAL EDITOR Robert B. Kruschwitz ART EDITOR Heidi J. Hornik REVIEW EDITOR Norman Wirzba PRODUCTION ASSISTANT Julie Bolin DESIGNER Eric Yarbrough PUBLISHER The Center for Christian Ethics Baylor University One Bear Place #97361 Waco, TX 76798-7361 PHONE (254) 710-3774 TOLL-FREE (USA) (866) 298-2325 W E B S I T E www.ChristianEthics.ws E-MAIL [email protected] All Scripture is used by permission, all rights reserved, and unless otherwise indicated is from New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. ISSN 1535-8585 Christian Reflection is the ideal resource for discipleship training in the church. Multiple copies are obtainable for group study at $2.50 per copy. Worship aids and lesson materials that enrich personal or group study are available free on the website. Christian Reflection is published quarterly by The Center for Christian Ethics at Baylor University. Contributors express their considered opinions in a responsible manner. The views expressed are not official views of The Center for Christian Ethics or of Baylor University. The Center expresses its thanks to individuals, churches, and organizations, including the Cooperative Baptist Fellowship, who provided financial support for this publication. © 2004 The Center for Christian Ethics at Baylor University All rights reserved Contents Introduction 8 Robert B. Kruschwitz War in the Old Testament 11 John A. Wood The War of the Lamb 18 Harry O. Maier Terrorist Enemies and Just War 27 William T. -
War in Heaven (Pdf)
"WAR IN HEAVEN - THE OUTCOME" By Don Krider God, we thank you that we have the invitation to come into the presence of the living God. We are desirous, above everything else, that the Holy Ghost of God will teach us the things of the Lord that will cause us not to hear with the natural, but Lord, to open up that spiritual ear to receive what you have for our spirit man. God, we are not people of darkness but of the light, and God, that light is in the Spirit. It is light that is life and I am asking You to bring it to us in the power and the might of Your Holy Spirit, in Jesus' mighty name! Amen! I want to bring you a topic that the Lord laid on my heart years ago. It's going to open a key to something we need to understand in Christ and when we understand this we will never be bound again. You see, the devil cannot bind you. "He whom the Son sets free is free, indeed" (John 8:36). It's us who bind ourselves. If we are going to move in the liberty of God we are going to have to know the word of God as it is written. Many times we read the word of God with natural eyes and try to get a natural understanding out of it, and all we get is fear. Maybe all we can see in Revelation is monsters and all kinds of horrible things, but I want to show you something. -
C:\Sermons on Revelation\They Came to Life and Reigned with Christ
“They Came to Life and Reigned With Christ for a Thousand Years” Sermons on the Book of Revelation # 28 Texts: Revelation 20:1-15; Ezekiel 39:1-8 ____________________________________ or many Christians, the mere mention of the millennium (the thousand years of Revelation 20) brings to mind images of lions lying down with lambs, children safely playing with poisonous Fsnakes and Jesus ruling over all the nations of the earth while seated on David’s throne in the city of Jerusalem. It is argued that Jesus’ rule guarantees a one thousand-year period of universal peace upon the earth. But is this really what we find in Revelation chapter 20? No, it is not. The question of the millennial reign of Jesus Christ and the proper interpretation of Revelation 20 has been a divisive one almost from the beginning of the Christian church. In those churches in which I was raised, premillennialism was regarded as a test of orthodoxy and anyone who wasn’t premillennial was probably either a theological liberal or a Roman Catholic, neither of whom took the plain teaching of the Bible very seriously. Premillennialism, which is far and away the dominant view held by American evangelicals, teaches that in Revelation 20, John is describing that period of time after Jesus Christ returns to earth. At first glance, the premillennial argument is iron-clad. If Revelation 19 describes Jesus Christ’s second coming, then what follows in Revelation 20 must describe what happens after Christ’s return. On this view, Christ’s return comes before the thousand years begin, hence his coming is “pre” millennial, or before the millennial age. -
The Great Apostasy
Theology Corner Vol. 38 – April 8th, 2018 Theological Reflections by Paul Chutikorn - Director of Faith Formation “How Do I Defend the Faith Against Mormons? (Part 1)” Have you ever been approached by Mormon missionaries coming to your door and talking about why it is that the Catholic Church is not the true faith? I know I have. Knowing your faith is important in these situations so you can dispel any misunderstandings about Catholicism. As always, you have to approach them with charity, otherwise debating with them would be pointless. In addition to knowing your faith pretty well, it is also beneficial to know a few things about that they believe so that you understand what it is that we absolutely cannot accept due to logic, scripture, and Church teaching throughout the ages. There are a few major errors to address about Mormonism, and the one that I will address today is what they would refer to as “The Great Apostasy.” As a way for them to convince us that the Catholic Church is no longer authoritative is by mentioning the theory that it became entirely corrupted after the death of the last apostle. They believe that the apostles were the only ones who truly preached the truth that Jesus handed down to them, and after the last one died (John around 100AD) the faith became “apostate” or abandoned. According to Mormonism, this apostasy lasted until the 1800’s when Joseph Smith restored the faith. The first issue with this theory is that there is no historical evidence whatsoever for there ever being a complete universal apostasy. -
A Response to the Mormon Argument of the Great Apostasy
Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 4-16-2021 The Not-So-Great Apostasy?: A Response to the Mormon Argument of the Great Apostasy Rylie Slone Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the History of Christianity Commons, and the Mormon Studies Commons SENIOR THESIS APPROVAL This Honors thesis entitled The Not-So-Great Apostasy? A Response to the Mormon Argument of the Great Apostasy written by Rylie Slone and submitted in partial fulfillment of the requirements for completion of the Carl Goodson Honors Program meets the criteria for acceptance and has been approved by the undersigned readers. __________________________________ Dr. Barbara Pemberton, thesis director __________________________________ Dr. Doug Reed, second reader __________________________________ Dr. Jay Curlin, third reader __________________________________ Dr. Barbara Pemberton, Honors Program director Introduction When one takes time to look upon the foundational arguments that form Mormonism, one of the most notable presuppositions is the argument of the Great Apostasy. Now, nearly all new religious movements have some kind of belief that truth at one point left the earth, yet they were the only ones to find it. The idea of esoteric and special revealed knowledge is highly regarded in these religious movements. But what exactly makes the Mormon Great Apostasy so distinct? Well, James Talmage, a revered Mormon scholar, said that the Great Apostasy was the perversion of biblical truth following the death of the apostles. Because of many external and internal conflicts, he believes that the church marred the legitimacies of Scripture so much that truth itself had been lost from the earth.1 This truth, he asserts, was not found again until Joseph Smith received his divine revelations that led to the Book of Mormon in the nineteenth century. -
Grasping the Great End Time Deception: Understanding and Embracing Jesus' Warning to Watch and Pray
Grasping the Great End Time Deception: Understanding and Embracing Jesus’ Warning to Watch and Pray Key Passage: “Watch out that no one deceives you.”—Matthew 24:4 (5, 10-11, 23-24) The Greek word for “deception” means to cause to roam from safety, truth, or virtue:--go astray, deceive, err, seduce, wander, be out of the way. Paul’s warning to the Church: Another Jesus, a different spirit, the devil in disguise “For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the Spirit you received, or a different gospel from the one you accepted, you put up with it easily enough. For such people are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants also masquerade as servants of righteousness.”—2 Corinthians 11:3-4, 13-15 Point of Truth: The deception will be disguised. False teachers and Satan himself will come with a mask on, disguised as the Light and Truth. Many who were once believers will be deceived and turn away from true faith in Christ. Ø Understanding the End-Time Deception I. False Prophets and the False Teaching: Apostasy and the Anti-Christ A. The Warning: False Prophets and Teachers Will Rise From Within the Church Ø Peter warns about false prophets and teachers in the Church deceiving many and giving a bad name to true Christian faith: “But there were also false prophets among the people, just as there will be false teachers among you. -
Approaches to Medieval Cultures of Eschatology
Veronika Wieser and Vincent Eltschinger Introduction: Approaches to Medieval Cultures of Eschatology 1. Medieval Apocalypticism and Eschatology In all religions, ideas about the past, the present and the future were shaped and made meaningful by beliefs and expectations related to the End Times. Such beliefs in the Last Things, ta eschata, have been integral to Judaism, Christianity, Islam, Hinduism and Buddhism, especially in the pre-modern era,1 and range from the fi- nal battle between good and evil and the dawn of a new, divine order to death, di- vine judgment and eternal afterlife. They also include the dreadful tribulations that every human will supposedly have to face before salvation. In the medieval West as in the East,2 eschatology seems to have been part of the foundation upon which so- cieties were built.3 This period is often associated with anticipation of the Second Coming of Christ (parousia) or the advent of messianic figures such as the Hindu 1 This is well exemplified in the range of contributions to Walls, ed., The Oxford Handbook of Escha- tology, comprising articles about Jewish, Christian, Islamic, Buddhist and Hindu eschatology. 2 In spite of various efforts on the part of – mainly – Indian scholars to accommodate the notion of “medieval” to South Asia, its relevance remains highly questionable, as is that of “Indian feudal- ism” and many scholars’ inclination to interpret, mostly for nationalistic reasons, Gupta India as a golden age not unlike Greek and Latin Antiquity. The use of categories such as “(early) medieval (India)”, though very often uncritical, is a matter of convention rather than conviction, and such it should probably remain.