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Church-State Relations and the Book of Revelation
An Introduction to The Parousia: A Careful Look at the New Testament Doctrine of the Lord's Second Coming
by James Stuart Russell (1878) // Written by
Todd Dennis, Curator
 


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 1-1000

070: Clement: First Epistle of Clement

075: Baruch: Apocalypse Of Baruch

075: Barnabus: Epistle of Barnabus

090: Esdras 2 / 4 Ezra

100: Odes of Solomon

150: Justin: Dialogue with Trypho

150: Melito: Homily of the Pascha

175: Irenaeus: Against Heresies

175: Clement of Alexandria: Stromata

198: Tertullian: Answer to the Jews

230: Origen: The Principles | Commentary on Matthew | Commentary on John | Against Celsus

248: Cyprian: Against the Jews

260: Victorinus: Commentary on the Apocalypse "Alcasar, a Spanish Jesuit, taking a hint from Victorinus, seems to have been the first (AD 1614) to have suggested that the Apocalyptic prophecies did not extend further than to the overthrow of Paganism by Constantine."

310: Peter of Alexandria

310: Eusebius: Divine Manifestation of our Lord

312: Eusebius: Proof of the Gospel

319: Athanasius: On the Incarnation

320: Eusebius: History of the Martyrs

325: Eusebius: Ecclesiastical History

345: Aphrahat: Demonstrations

367: Athanasius: The Festal Letters

370: Hegesippus: The Ruin of Jerusalem

386: Chrysostom: Matthew and Mark

387: Chrysostom: Against the Jews

408: Jerome: Commentary on Daniel

417: Augustine: On Pelagius

426: Augustine: The City of God

428: Augustine: Harmony

420: Cassian: Conferences

600: Veronica Legend

800: Aquinas: Eternity of the World

 


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1265: Aquinas: Catena Aurea

1543: Luther: On the Jews

1555: Calvin: Harmony on Evangelists

1556: Jewel: Scripture

1586: Douay-Rheims Bible

1598: Jerusalem's Misery ; The dolefull destruction of faire Ierusalem by Tytus, the Sonne of Vaspasian

1603: Nero : A New Tragedy

1613: Carey: The Fair Queen of Jewry

1614: Alcasar: Vestigatio arcani sensus in Apocalypsi

1654: Ussher: The Annals of the World

1658: Lightfoot: Commentary from Hebraica

1677: Crowne - The Destruction of Jerusalem

1764: Lardner: Fulfilment of our Saviour's Predictions

1776: Edwards: History of Redemption

1785: Churton: Prophecies Respecting the Destruction of Jerusalem

1801: Porteus: Our Lord's Prophecies

1802: Nisbett: The Coming of the Messiah

1805: Jortin: Remarks on Ecclesiastical History

1810: Clarke: Commentary On the Whole Bible

1816: Wilkins: Destruction of Jerusalem Related to Prophecies

1824: Galt: The Bachelor's Wife

1840: Smith: The Destruction of Jerusalem

1841: Currier: The Second Coming of Christ

1842: Bastow : A (Preterist) Bible Dictionary

1842: Stuart: Interpretation of Prophecy

1843: Lee: Dissertations on Eusebius

1845: Stuart: Commentary on Apocalypse

1849: Lee: Inquiry into Prophecy

1851: Lee: Visions of Daniel and St. John

1853: Newcombe: Observations on our Lord's Conduct as Divine Instructor

1854: Chamberlain: Restoration of Israel

1854: Fairbairn: The Typology of Scripture

1859: "Lee of Boston": Eschatology

1861: Maurice: Lectures on the Apocalypse

1863: Thomas Lewin : The Siege of Jerusalem

1865: Desprez: Daniel (Renounced Full Preterism)

1870: Fall of Jerusalem and the Roman Conquest

1871: Dale: Jewish Temple and Christian Church (PDF)

1879: Warren: The Parousia

1882: Farrar: The Early Days of Christianity

1883: Milton S. Terry: Biblical Hermeneutics

1888: Henty: For The Temple

1891: Farrar: Scenes in the days of Nero

1896: Lee : A Scholar of a Past Generation

1902: Church: Story of the Last Days of Jerusalem

1917: Morris: Christ's Second Coming Fulfilled

1985: Lee: Jerusalem; Rome; Revelation (PDF)

1987: Chilton: The Days of Vengeance

2001: Fowler: Jesus - The Better Everything

2006: M. Gwyn Morgan - AD69 - The Year of Four Emperors

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The Second Coming of Christ a Past Event?

By
T. Orr, Launceston, Tasmania.
(1961)


[Second Advent Symposium]
Church of Christ, Melbourne

      Excepting some Old Testament references all the reliable information concerning the second coming of Jesus, is contained in the writings of those who recorded His acts and sayings, and which are preserved for us in the pages of the New Testament.

      If we accept their statement that Jesus said He would come again, we should also be prepared to believe what they have stated regarding both the manner and the time of His return.

      That this return was to be within the life span of some at least of His contemporaries, becomes evident after an open-minded study of the New Testament scriptures.

      In Matt. 24 Jesus, in answer to the disciples' enquiry "what shall be the sign of Thy taming . . .?" lists various signs, draws a simple illustration from nature, v. 32, and concludes with these words "Even so YE also when YE see all these things, know YE that he is nigh even at the doors." And to put the time beyond any possible doubt adds, "I tell you in solemn truth hat the present generation will certainly not pass away without all these things having first taken place." (Weymouth).

      If the signs were of any value at all it is reasonable to suppose that they would be most readily discernible by those who received them first hand, and if, as has been stated, they were to become apparent within the period of that generation, we should find evidence of their fulfilment in the latter books of the New Testament and/or current history.

      The following extracts show the influence of current events in the writings of those times--

      "and, this, KNOWING THE SEASON, that now it is high time for you to awake out of sleep: for now is salvation nearer to us than when we first believed. The night is far spent, and the day is at hand . . . " Rom. 13:11-12.

      "But this I say, brethren, the time is SHORTENED . . ." 1 Cor. 7:29-31.

      "Not forsaking the assembling of ourselves together . . . and so much the more, AS YE SEE THE DAY DRAWING NIGH" Heb. 10:25.

      "Little children, it is the LAST HOUR . . . whereby we know it is the last hour." 1 John 2:18 and also 28.

      These and many similar passages, such as 1 Peter 4:7, and James 5:7, surely show that the early disciples looked for the return of their Lord in their time and not at some remote period of the world's history.

      In Luke 19:12 Jesus likened Himself to a nobleman who went into a far country to receive a kingdom and return. At the conclusion of an important discourse recorded in Matt. 16 He makes this solemn statement "Verily I say unto you, There be some of them that stand here, which shall in no wise taste of death, till they see the Son of Man coming in His Kingdom." It is written of the church of Thessalonica that they had turned unto God from idols and were waiting for His Son from heaven. 1 Thess. 1:9. Because some Thessalonians had fallen asleep ("tasted of death") Paul wrote to re-assure the remainder in the words of 1 Thess. 4:13-18. This passage indicates the MANNER of His coming and if the use of the first personal pronoun WE means anything it also shows that Paul expected to be among those caught up. See also 1 Cor. 15:51-52. Webster's dictionary has this definition: "Historical Sense; that meaning of a passage which is deduced from the circumstances of time, place etc., under which it was written." Let us study the New Testament with this rule in mind and avoid the mistake of a general application of Scriptures which, because of the style of the language used can only apply to the people and times in which they were written.

      Exponents of Revelation submit pre-millennium or post-millennium theories based on the substance of vv. 4-6 in Chap. 20. Some also state that the message to the seven churches, represent seven periods of church history, the present being the Laodicean, and this without the support of Scripture. They seem not to consider the introductory and closing words of the book which state in the plainest terms that it contained a preview of events "shortly to come to pass"--a reference to times "that were at hand."

      The lack of historical support is the chief objection advanced against accepting what I have written. But the silence of history does not disprove scripture and could be used as an argument in favour rather than against, for of the two classes of people vitally concerned in the second advent, one group was to enter into rest and the other suffer eternal destruction, see 2 Thess. 1:7-9. However Josephus records events which were to precede the second coming, a time of trouble, a judgment on that generation without parallel in history when vengeance was taken for all the righteous blood shed since the time of Abel and when all that was written by the prophets was to be fulfilled (Matthew 23:35, Luke 21:20-28).

      This marked the consummation of the age, the End so often referred to in the New Testament; when that which was shaken was taken away and replaced by the Kingdom that would break in pieces all other kingdoms and stand for ever, see Heb. 12:18-29, a passage written just prior to the destruction of Jerusalem.

      To the Bible student who is not trammelled by a theory that he must needs uphold at all cost, I commend what I have written as being worthy of careful study, for it accepts the plain statements of the New Testament writers, and requires no evading of the passages in Matt. 10:23, 16:28, and 24:34 which contain a time-limit set by Jesus for His Second Advent.

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Date: 30 May 2006
Time: 15:09:20

Comments0:

don't worry my friend jesus is coming back just be patient
he did not come back yet.
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