Made for W.A.R : 52 Weeks of Wisdom and Revelation

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They believe the Book of Revelation provides insight into the early Eucharist, saying that it is the new Temple worship in the New Heaven and Earth. The idea of the Eucharist as a foretaste of the heavenly banquet is also explored by British Methodist Geoffrey Wainwright in his book Eucharist and Eschatology Oxford University Press, According to Pope Benedict XVI some of the images of Revelation should be understood in the context of the dramatic suffering and persecution of the churches of Asia in the 1st century.

Accordingly, the Book of Revelation should not be read as an enigmatic warning, but as an encouraging vision of Christ's definitive victory over evil. The radical discipleship interpretation asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i. In this interpretation the primary agenda of the book is to expose as impostors the worldly powers that seek to oppose the ways of God and God's Kingdom. Adventists maintain a historicist interpretation of the Bible's predictions of the apocalypse.

Seventh-day Adventists believe the Book of Revelation is especially relevant to believers in the days preceding the second coming of Jesus Christ.

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Many literary writers and theorists have contributed to a wide range of theories about the origins and purpose of the Book of Revelation. Some of these writers have no connection with established Christian faiths but, nevertheless, found in Revelation a source of inspiration.

Revelation has been approached from Hindu philosophy and Jewish Midrash. Others have pointed to aspects of composition which have been ignored such as the similarities of prophetic inspiration to modern poetic inspiration, or the parallels with Greek drama. In recent years, theories have arisen which concentrate upon how readers and texts interact to create meaning and which are less interested in what the original author intended. His lasting contribution has been to show how much more meaningful prophets, such as the scribe of Revelation, are when treated as poets first and foremost.

He thought this was a point often lost sight of because most English bibles render everything in prose. Had he done so, he would have had to use their Hebrew poetry whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic. This was why the surviving Greek translation was written in such a strange idiom. It was a literal translation that had to comply with the warning at Revelation According to Torrey, the story is that "The Fourth Gospel was brought to Ephesus by a Christian fugitive from Palestine soon after the middle of the first century.

It was written in Aramaic. Subsequently, this John was banished by Nero and died on Patmos after writing Revelation.

Torrey argued that until AD 80, when Christians were expelled from the synagogues, [82] the Christian message was always first heard in the synagogue and, for cultural reasons, the evangelist would have spoken in Aramaic, else "he would have had no hearing.

Christina Rossetti was a Victorian poet who believed the sensual excitement of the natural world found its meaningful purpose in death and in God. In her view, what Revelation has to teach is patience. The relevance of John's visions [89] belongs to Christians of all times as a continuous present meditation. Such matters are eternal and outside of normal human reckoning. Winter that returns not to spring Recently, aesthetic and literary modes of interpretation have developed, which focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.

Vision of a Just World from the viewpoint of rhetoric. John's book is a vision of a just world, not a vengeful threat of world-destruction. Her view that Revelation's message is not gender-based has caused dissent. She says we are to look behind the symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes " horror literature " and "the misogyny which underlies the narrative is extreme. Lawrence took an opposing, pessimistic view of Revelation in the final book he wrote, Apocalypse.

Instead, he wanted to champion a public-spirited individualism which he identified with the historical Jesus supplemented by an ill-defined cosmic consciousness against its two natural enemies. One of these he called "the sovereignty of the intellect" [96] which he saw in a technology-based totalitarian society. The other enemy he styled "vulgarity" [97] and that was what he found in Revelation. And nowhere does this happen so splendiferously than in Revelation. His specific aesthetic objections to Revelation were that its imagery was unnatural and that phrases like "the wrath of the Lamb" were "ridiculous.

In the first, there was a scheme of cosmic renewal in "great Chaldean sky-spaces", which he quite liked. After that, Lawrence thought, the book became preoccupied with the birth of the baby messiah and "flamboyant hate and simple lust Modern biblical scholarship attempts to understand Revelation in its 1st-century historical context within the genre of Jewish and Christian apocalyptic literature.

Under this interpretation, assertions that "the time is near" are to be taken literally by those communities. Consequently, the work is viewed as a warning to not conform to contemporary Greco-Roman society which John "unveils" as beastly, demonic, and subject to divine judgment. Although the acceptance of Revelation into the canon has from the beginning been controversial, it has been essentially similar to the career of other texts.

Scholar Barbara Whitlock pointed out a similarity between the consistent destruction of thirds depicted in the Book of Revelation a third of mankind by plagues of fire, smoke, and brimstone, a third of the trees and green grass, a third of the sea creatures and a third of the ships at sea, etc. A Zoroastrian influence is completely plausible". Much of Revelation employs ancient sources, primarily but not exclusively the Old Testament. For example, Howard-Brook and Gwyther [] regard the Book of Enoch 1 Enoch as an equally significant but contextually different source.

There is an angel ascending in both accounts 1 En Academics showed little interest in this topic until recently. For example, an anonymous Scottish commentary of [] prefaces Revelation 4 with the Little Apocalypse of Mark 13, places Malachi 4: The message is that everything in Revelation will happen in its previously appointed time. Steve Moyise [] uses the index of the United Bible Societies' Greek New Testament to show that "Revelation contains more Old Testament allusions than any other New Testament book, but it does not record a single quotation.

Revelation concentrates on Isaiah, Psalms, and Ezekiel, while neglecting, comparatively speaking, the books of the Pentateuch that are the dominant sources for other New Testament writers. Methodological objections have been made to this course as each allusion may not have an equal significance. To counter this, G. Beale sought to develop a system that distinguished 'clear', 'probable', and 'possible' allusions.

A clear allusion is one with almost the same wording as its source, the same general meaning, and which could not reasonably have been drawn from elsewhere. A probable allusion contains an idea which is uniquely traceable to its source. Possible allusions are described as mere echoes of their putative sources. Yet, with Revelation, the problems might be judged more fundamental. The author seems to be using his sources in a completely different way to the originals. For example, he borrows the 'new temple' imagery of Ezekiel 40—48 but uses it to describe a New Jerusalem which, quite pointedly, no longer needs a temple because it is God's dwelling.

Ian Boxall [] writes that Revelation "is no montage of biblical quotations that is not John's way but a wealth of allusions and evocations rewoven into something new and creative. He sets out a comparative table listing the chapters of Revelation in sequence and linking most of them to the structurally corresponding chapter in Ezekiel. The interesting point is that the order is not the same. John, on this theory, rearranges Ezekiel to suit his own purposes. Some commentators argue that it is these purposes — and not the structure — that really matter. Beale believes that, however much John makes use of Ezekiel, his ultimate purpose is to present Revelation as a fulfillment of Daniel 7.


The chariot's horses in Zechariah's are the same colors as the four horses in Revelation Zech 6: The nesting of the seven marches around Jericho by Joshua is reenacted by Jesus nesting the seven trumpets within the seventh seal Josh 6: Open Preview See a Problem? Thanks for telling us about the problem. Return to Book Page. Knack Goodreads Author ,. Wisdom and Revelation Devotional and Study Guide 4. I have since updated it and added a study guide at the end of each devotional. Soldiers are made for W.

That is their reason for being. The more we know about who we are, whose we are and what we are here to do the more damage we can do to him and his kingdom and the more equipped we become to advance the Kingdom of God.

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My hope is that when you have finished with this devotional you will know who you are, whose you are and that you will be more equipped to take on whatever task the Lord has for you. May you receive the fullness of His Wisdom and Revelation in your preparations for W. Kindle Edition , pages. Published March 11th by Covenant Publishing first published September 15th To see what your friends thought of this book, please sign up. To ask other readers questions about W. Wisdom and Revelation Devotional and Study Guide , please sign up.

The Word of Wisdom

Home-brewed beer was a favorite, and after , British-American colonists drank fermented peach juice, hard apple cider, and rum either imported from the West Indies or distilled from molasses made there. By , per capita consumption of distilled spirits alone—to say nothing of beer or cider—stood at 3. The American Revolution only exacerbated this reliance on alcohol. After molasses imports were cut off, Americans sought a substitute for rum by turning to whiskey.

Grain farmers in western Pennsylvania and Tennessee found it cheaper to manufacture whiskey than to ship and sell perishable grains. As a consequence, the number of distilleries grew rapidly after , boosted by settlement of the corn belt in Kentucky and Ohio and the vast distances to eastern markets. To the astonishment of observers like Trollope, Americans everywhere—men, women, and children—drank whiskey all day long. This elevated alcohol consumption offended religious sensibilities. As early as , both Quakers and Methodists were advising their members to abstain from all hard liquor and to avoid participation in its sale and manufacture.

Alcohol became viewed more as a dangerous tempter and less as a gift from God. In , the Congregational and Presbyterian churches in Connecticut recommended strict licensing laws limiting the distribution of alcohol.

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Lyman Beecher, a leader in this reform movement, advocated even more extreme measures, endorsing full abstinence from alcoholic beverages. Members of the organization were encouraged to sign a temperance pledge not just to moderate their alcohol intake but to abstain altogether. By the mids, the ATS had grown to well over a million members, many of them teetotalers. Encouraged by the ATS, local temperance societies popped up by the thousands across the U. Kirtland had its own temperance society, as did many small towns.

Besides rejecting the use of tobacco, the Word of Wisdom also came down against alcoholic beverages: Nevertheless, it required time to wind down practices that were so deeply ingrained in family tradition and culture, especially when fermented beverages of all kinds were frequently used for medicinal purposes. This incubation period gave the Saints time to develop their own tradition of abstinence from habit-forming substances. By the early 20th century, when scientific medicines were more widely available and temple attendance had become a more regular feature of Latter-day Saint worship, the Church was ready to accept a more exacting standard of observance that would eliminate problems like alcoholism from among the obedient.

In , the Lord inspired President Heber J. Grant to call on all Saints to live the Word of Wisdom to the letter by completely abstaining from all alcohol, coffee, tea, and tobacco.

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Today Church members are expected to live this higher standard. American temperance reformers succeeded in the s in no small part by identifying a substitute for alcohol: In the 18th century, coffee was considered a luxury item, and British-manufactured tea was much preferred. After the Revolution, tea drinking came to be seen as unpatriotic and largely fell out of favor—the way was open for a rival stimulant to emerge. In , reformers persuaded the U. Congress to remove the import duty on coffee.

Alcott preached against the use of any stimulants whatsoever, including coffee and tea. The Word of Wisdom rejected the idea of a substitute for alcohol. Latter-day Saints who learn of the American health reform movements of the s and s may wonder how these movements relate to the Word of Wisdom.

Did Joseph Smith simply draw upon ideas already existing in his environment and put them forward as revelation? Such concerns are unwarranted. Temperance reformers often tried to frighten their hearers by linking alcohol consumption with a host of horrific diseases or social ills.

Instead of arguing from a position of fear, the Word of Wisdom argues from a position of confidence and trust.