#parousia

[epicurs]

propin + perodi wip

[razmerry]

just a little drawing of @sallytwo's oc chyell, i was feeling a loose tonight and wanted to do something scribbly. oooh i love chyell a lot. i think about them all the time... on that alien blues grind

[neotrances-deactivated]

what the

[theygotlost]

attack for my sammy dearest @sallytwo ♥

[idylls-of-the-divine-romance]

Ask #19 — Do you have a favorite Christian song, either traditional or contemporary? 💚

I love so many Christian songs (unfortunately not many traditional ones; am always taking requests tho). But my favorite might be Soldier Poet King. No other song perfectly sums up my thoughts on the Coming of Christ.

Disclaimer: I am well aware that this might not *technically* be a "Christian" or "religious" song. I don't care. For the sake of exegesis and discussion we're all going to assume it is one. Get it? Got it? Good.

The song deceives you with it's folksy and joyous melody into thinking this will be a folksy and joyous song - and it is. For the Christian. It's like a nursery rhyme: a song that's so silly and childlike you don't realize it's horrifying until you open your ears. And when you do what do you hear? Soldiers. Swords. The Destruction of the City. Slaying. A Crown of Thorns. A New King. This isn't giddy and jovial imagery, but the tone is exceedingly so!

When I listen to this song I have compared it to a nursery rhyme sung by children, skipping around, in a cemetery. There is a baroque horror - an "irresistible horror" to quote C.S. Lewis - to these lyrics. Because the fall of Babylon is the disintegration of the cosmos, the undoing of creation (as we know it). It is decreation and it's too late to stop it. But to the oppressed, to the slave, to the child, the fall of the city is the best of news. This is the song of martyrs. The song of exiles and slaves, pilgrims and refugees. We long for the Kingdom of the Skies to come upon earth. And the song perfectly encapsulates the "irresistible love" and overwhelming joy that would fill those who professed faith in the Anointed.

But also important is that the sword only tears down the city, the slaying is done by the tongue. The sword which proceeds from the poet(-prophet)'s mouth. Because the coming Anointed One isn't out for our blood, but it is his words that proclaim justice, his words that define good and evil.

[wisdomfish]

One and the same event...

For John, the resurrection of Jesus, Pentecost and the parousia of Jesus are one and the same event, and those who believe have already eternal life.

"He who believes in him is not condemned; he who does not believe is condemned already" (3:18).

"He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him" (3:36).

"Truly, truly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live" (5:25).

"I am the resurrection and the life; he who believes in me, though he die, yet shall he live; and whoever lives and believes in me shall never die" (11:25f.).

~ Rudolf Bultmann

[eli-kittim]

When is the end of the age?

Eli Kittim

When is the end of the age? Not where, not how, but when? The New King James Version calls this specific time period “the end of the age,” while the King James Version refers to it as “the end of the world.” Biblical scholars often ask whether the end of the age is a reference to the end of the Jewish age, which came to an end with the destruction of the temple in 70 A.D., or whether it’s an allusion to the end of human history. Given that the signs of the times coincide with this particular age, we must examine whether this is literal language, referring to first century Palestine, or figurative, pertaining to the end-times.

Since “the end of the age” is a characteristic theme of the New Testament (NT), let’s look at how Jesus explains it in the parable of the tares in Matthew 13:37-43 (NKJV emphasis added):

“He answered and said to them: ‘He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!’ “

In this parable, the constituent elements of the end of the age are highlighted, namely, the end-times, judgment day, the wicked cast into the lake of fire, and the end of human history. The key phrase that is translated as “the end of the age” comes from the Greek expression συντελείᾳ τοῦ ⸀αἰῶνος. In a similar vein, let’s see how Jesus explains the eschatological dimension of the parable of the dragnet in Matthew 13:47-50 (italics mine):

“Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.”

Once again, in this parable, the end of the age (συντελείᾳ τοῦ ⸀αἰῶνος) is described as taking place at the last judgment, when the righteous will be separated from the wicked, while simultaneously placing emphasis on the end of the world, when “there will be wailing and gnashing of teeth.”

Similarly, in Matthew 24:3, the disciples ask Jesus to tell them two things, namely, when will the coming of Christ and the end of the age take place. In comparison to Matthew 24:3, the book of Acts tells us that the apostles asked Jesus if he will restore the kingdom of Israel at the end of the age (Acts 1:6). This question was asked just prior to his ascension and departure. Historically speaking, Israel was restored in the 20th century, which is one of the signs that ties in closely with Jesus’ coming and the end of the age. Jesus responds in v. 7 by saying, “it is not for you to know times or seasons which the Father has put in His own authority.” And v. 9 informs us that Jesus’ response is part of his farewell speech. In like manner, the last recorded words of Jesus in Matthew’s gospel (28:18-20 emphasis added) are as follows:

“All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age [συντελείας τοῦ ⸀αἰῶνος].”

If Jesus promised to be with the disciples until “the end of the age,” and if that age is a reference to first century Palestine, does this mean that Jesus is no longer with those who have long since outlived their first century counterparts? Taken as a whole, this would also essentially imply that the resurrection of the dead, the rapture, the great tribulation, the lake of fire, judgment day, and the coming of Jesus were events that all took place in Antiquity. Is that a legitimate theologoumenon that captures the eschatology of the NT?

We find an analogous concept in the Septuagint of Daniel 12:1-4 (L.C.L. Brenton translation). Daniel mentions the resurrection of the dead and the great tribulation, but in v. 4 he is commanded to “close the words, and seal the book to the time of the end; until many are taught, and knowledge is increased.” Curiously enough, “the time of the end” in Daniel is the exact same phrase that Jesus uses for “the end of the age” in the NT, namely, καιροῦ συντελείας.

As for the biblical contents, given that the exact same language is employed in all of the parallel passages, it is clear that the end of the age is a future time period that explicitly refers to judgment day, the lake of fire, the harvest, and the consummation of the ages. Obviously, it has nothing to do with the time of Antiquity. Not to mention that the parousia is said to coincide with the end of the current world, when everything will dissolve in a great conflagration (2 Pet. 3:10)!

[anonymous-witness777]

strangely bright

[jasper-rolls]

Song: Breakthrough Atmosphere Artist: xi Album: Parousia Circle: 100sec Records

[epicurs]

propins during a meeting

[neotrances-deactivated]

i think they’d be friends

[atfnews]

Unity of the Faith and the Fulness of Christ Part 3 brings all the parts ttogether. The timing of the coming, the work of the Holy Spirit and the preaching of the apostles all worked together to achieve the unity of the Spirit.  Romans 11:11-15, form the basis of the meaning of Romans 11:25-27. Some ignore this connection and end of counting the sheep instead of feeding them.The inigma of the Deliverer who comes out of Zion is solved. So many excellent insights in this segment that will not leave the listener empty when finished.  Don't forget to checkout our book, Living in Eternity.

[anonymous-witness777]

YES LORD SOOOON!!!!!! A joyous ominousness.... MARANATHA!!!

Unintentionally ominous sign a friend took a photo of at a JoAnn's that's closing.

[pastormontoya]

The Return of Jesus: Every Eye Will See Him. First Part.

According to the doctrine of Jesus' return to the land, he returns to Jerusalem. He will place his feet on the Mount of Olives, in the same place where he was taken up, according to the word that the apostles received from the men in white garments who ap

The Return of Jesus: Every Eye Will See Him. First Part. The return of Jesus to the land of Israel was one of the first doctrines that the church institutionalized as its own doctrine of the Word of the Cross. It was precisely this hope of seeing him return to Jerusalem that made many of those who received the Word during the solemn feast of Shavuot (Pentecost) decide to sell their properties…

[wisdomfish]

Jewish apocalyptic expectations

In the Jewish apocalyptic expectations, the expectation of the Messianic kingdom played a role. The Messianic kingdom is, so to speak, an interregnum between the old world time and the new age. Paul explains this apocalyptic, mythological idea of the Messianic interregnum, at the end of which Christ will deliver the Kingdom to God the Father, as the present time between the resurrection of Christ and his coming parousia (I Cor. 15:24); that means, the present time of preaching the gospel is really the formerly expected time of the Kingdom of the Messiah. Jesus is now the Messiah, the Lord.

~ Rudolf Bultmann