Christianity in Roman Britain to AD 500 by Charles Christi Thomas

By Charles Christi Thomas


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4). 27 to denote interference with the very throne of God in Jerusalem. There had not been anything comparable, in the Thessalonians’ experience, with the premeditated assaults on the Temple by Antiochus Epiphanes or the Emperor Caligula. For the Thessalonians, God himself remained the ‘restraining’ factor (2 Thess. 20 shows God to be still in absolute control of the timetable of the last things. The Biblical Basis 37 The dramatic climax to the eschatological timetable will come when ‘the lawless one will be revealed’ (2 Thess.

The fourth viewpoint is that stories about the Beginning or the End are really about present experience. In Stephen Clark’s words: By this account, Creation and Judgement both alike are not events far off, but present experiences of eternal truth. 13 The Roots of the Idea 23 Clark does not say that Moltmann is here referring specifically to the negative effect on Paul’s message as a result of contact with the Hellenistic ideas that were prevalent at Corinth. The extreme philosophical sceptic would say that talk of the futuristic world represents an ‘improper’ view of time, just as the view of paradise as a heavenly rather than an earthly location is an ‘improper’ view of space.

4 The eschatological discourse of Mark 13 in itself reflects a traditional view of the sequence of apocalyptic expectations. 26). 20). 21–22). 5 His conclusion was based on two features of this text: the threefold structure of expectations, and the use of three technical terms with eschatological connotations – ‘birth pains’ (also found at 1 Thess. 3); ‘afflictions’; and ‘end’/‘climax’. These special terms function as signposts, one for each of the three proposed subdivisions of the text. J. Holtzmann on the Synoptic Gospels, published in Leipzig in 1863.

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