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Four Horsemen of the Apocalypse

Four Horsemen of the Apocalypse
Four Horsemen of the Apocalypse, - Conquest, War, Famine & Death, an 1887 painting by Victor Vasnetsov. The Lamb is visible at the top. White Horse[edit] Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, “Come.” The rider has also been called "Pestilence", particularly in pop culture (see below). As righteous[edit] Irenaeus, an influential Christian theologian of the 2nd century, was among the first to interpret this horseman as Christ himself, his white horse representing the successful spread of the gospel.[3] Various scholars have since supported this notion,[5] citing the later appearance, in Revelation 19, of Christ mounted on a white horse, appearing as The Word of God. As infectious disease[edit] Under this interpretation, the first horseman is called Pestilence, and is associated with infectious disease and plague. As evil[edit] Red Horse[edit] Black Horse[edit] Pale Horse[edit] Interpretations[edit]

Abomination of desolation The abomination of desolation (or desolating sacrilege) is a term found in the Book of Daniel in the Hebrew Bible. It also occurs in 1 Maccabees and in the Synoptic Gospels of the New Testament. The Hebrew term (transliterated) is šiqqǔṣ mišômēm (שִׁקּוּץ מְשׁמֵם); the Greek equivalent is τὸ βδέλυγμα τῆς ἐρημώσεως. Etymology[edit] Biblical occurrences[edit] Daniel[edit] The phrase "abomination of desolation" is found in three places in the Book of Daniel, all within the literary context of apocalyptic visions. Daniel 9:27 "And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate." 1 Maccabees[edit] According to 1 Maccabees 1:54, the abomination was erected on the altar of burnt offering.[4] Synoptic Gospels[edit] Views[edit] Historicism[edit]

Religious symbol See religious symbolism for other meanings. A religious symbol is an iconic representation intended to represent a specific religion, or a specific concept within a given religion. The Christian cross has traditionally been a symbol representing Christianity or Christendom as a whole. In the course of cultural relativism as it developed in the western world in the late 20th century, there have been efforts to design comparable "symbols" representing all of the world's religions. Similarly, the United States Department of Veterans Affairs emblems for headstones and markers have been considerably expanded after a lawsuit was filed by Wiccans in 2006 (Stewart v. Symbols representing a specific religion[edit] Symbolic representation of a specific religious tradition is useful in a society with religious pluralism, as was the case in the Roman Empire, and again in modern multiculturalism. See also[edit] References[edit] Baer, Hans A. (1998). External links[edit]

Armageddon Armageddon (from Ancient Greek: Ἁρμαγεδών Harmagedōn,[1][2] Late Latin: Armagedōn[3]) will be, according to the Book of Revelation, the site of gathering of armies for a battle during the end times, variously interpreted as either a literal or symbolic location. The term is also used in a generic sense to refer to any end of the world scenario. Christianity[edit] Megiddo is mentioned twelve times in the Old Testament, ten times in reference to the ancient city of Megiddo, and twice with reference to "the plain of Megiddo", most probably simply meaning "the plain next to the city".[8] None of these Old Testament passages describes the city of Megiddo as being associated with any particular prophetic beliefs. The one New Testament reference to the city of Armageddon found in Revelation 16:16 in fact also makes no specific mention of any armies being predicted to one day gather in this city, but instead seems to predict only that "they (will gather) the kings together to .... Islam[edit]

Christian angelic hierarchy For other angelic hierarchies, see Hierarchy of angels. Orthodox icon of nine orders of angels. The most influential Christian angelic hierarchy was that put forward by Pseudo-Dionysius the Areopagite in the 4th or 5th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). During the Middle Ages, many schemes were proposed, some drawing on and expanding on Pseudo-Dionysius, others suggesting completely different classifications. According to medieval Christian theologians, the angels are organized into several orders, or "Angelic Choirs".[1][2] Pseudo-Dionysius (On the Celestial Hierarchy) and Thomas Aquinas (Summa Theologica) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to develop a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs. First Sphere[edit] The first sphere angels serve as the heavenly servants of God the Son incarnated. Seraphim[edit] Cherubim[edit] St. C.

The beast (Revelation) La Bête de la Mer (from the Tapisserie de l'Apocalypse in Angers, France). A medieval tapestry, this detail of which shows the False Prophet, the Dragon, and the Beast of the Sea. The description of the beast is found primarily in Revelation chapters thirteen and seventeen. Chapter thirteen gives the fullest description of the beast. The second beast is primarily described in Revelation chapter thirteen. The Revelation of St John: 12. Those who dwell on the Earth are deceived into making an image of the beast as a means to worship his authority. The Beast from the sea[12] also bears a name, but this name is not given anywhere in the book of Revelation. The beast and the false prophet gather the kings of the earth and their armies to prepare for war against "He who sits on a white horse". Preterist academic scholars[17][18][19] generally identify the first beast from the sea with the Roman Empire, particularly with Emperor Nero. Adventist scholar J.

OP Has Delivered or Norse Mythology 1: Creation New Jerusalem The New Jerusalem and the River of Life (Apocalypse XII), Beatus de Facundus, 1047 In the book of Ezekiel, the Prophecy of New Jerusalem (or City (where) God (is) there (יְהוָה שָׁמָּה, Jehovah-shammah),[1] also titled Heavenly Jerusalem, in the Book of Revelation as well as Zion in other books of the Bible) is Ezekiel's prophetic vision of a city to be established to the south[2] of the Temple Mount that will be inhabited by the twelve tribes of Israel[3] in the Messianic era.[citation needed] The prophecy is recorded by Ezekiel as taking place on Yom Kippur of the year 3372 of the Hebrew calendar.[4] Interpretation[edit] Christianity interprets the city as a physical reconstruction, spiritual restoration, or divine recreation of the city of Jerusalem. It is important to distinguish between "the camp of the saints, and the beloved city" spoken of in Revelation ch.20:9, and the New Jerusalem of chapter 21. Origin and development[edit] 4 Ezra, 2 Baruch, 3 Baruch[edit] Christianity[edit]

Rapture One in the bed One in the mill One in the field Rapture is a term in Christian eschatology which refers to the "being caught up" discussed in 1 Thessalonians 4:17, when the "dead in Christ" and "we who are alive and remain" will be "caught up in the clouds" to meet "the Lord in the air".[1] The term "Rapture" is used in at least two senses. There are many views among Christians regarding the timing of Christ's return (including whether it will occur in one event or two), and various views regarding the destination of the aerial gathering described in 1 Thessalonians 4. Pre-tribulation rapture theology was developed in the 1830s by John Nelson Darby and the Plymouth Brethren,[12] and popularized in the United States in the early 20th century by the wide circulation of the Scofield Reference Bible.[13] Etymology[edit] "Rapture" is derived from Middle French rapture, via the Medieval Latin raptura ("seizure, rape, kidnapping"), which derives from the Latin raptus ("a carrying off").[14] Dr.

Second Coming Greek icon of Second Coming, c.1700 In Christianity, the Second Coming, sometimes called the second advent of Christ or the parousia, is the anticipated return of Jesus to Earth. The belief is based on prophecies found in the canonical gospels and is part of most Christian eschatologies. Most English versions of the Nicene Creed in current use include the following statements: "...he ascended into heaven and is seated at the right hand of the Father. Terminology[edit] Several different terms are used to refer to the Second Coming of Christ: Epiphany[edit] In the New Testament, the Greek word ἐπιφάνεια (epiphaneia, appearing) is used five times to refer to the return of Christ.[1] Parousia[edit] The etymology of Greek word parousia is related to para "beside" ousia "presence". Definitions[edit] In the Lexicon of Joseph Henry Thayer, the Greek word parousia is defined as Strong's G3952: ...In the N. And in the Bauer-Danker Lexicon: Christian views[edit] 1st century[edit] Preterism[edit]

Faith Etymology[edit] The English word is thought to date from 1200–50, from the Middle English feith, via Anglo-French fed, Old French feid, feit from Latin fidem, accusative of fidēs (trust), akin to fīdere (to trust).[7] Religions[edit] Bahá'í Faith[edit] In the Bahá'í Faith, faith is ultimately the acceptance of the divine authority of the Manifestations of God.[8] In the religion's view, faith and knowledge are both required for spiritual growth.[8] Faith involves more than outward obedience to this authority, but also must be based on a deep personal understanding of religious teachings.[8] By faith is meant, first, conscious knowledge, and second, the practice of good deeds.[9] Buddhism[edit] Faith (Pali: Saddhā, Sanskrit: Śraddhā) is an important constituent element of the teachings of Gautama Buddha— in both the Theravada and the Mahayana traditions. a conviction that something isa determination to accomplish one's goalsa sense of joy deriving from the other two Christianity[edit]