Rapture: The End-Times Error That Leaves the Bible Behind by David B. Currie Page B
Book: Rapture: The End-Times Error That Leaves the Bible Behind by David B. Currie
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Authors: David B. Currie
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“Why do you think evil in your hearts? For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?” (Matt. 9:1–8). We sometimes assume (with Jesus’ critics) that the physical restoration is more difficult because it is more readily quantifiable, but that is not God’s perspective.
The idea that salvation is a spiritual resurrection is not novel to anyone who pays attention to the teaching of the Church. We hear it every time a child is baptized, in the prayer of the baptizer.
In his General Audience on April 22, 1998, Pope John Paul II reminded the Church faithful that “the resurrection of the dead expected at the end of time already receives its first, decisive realization in spiritual resurrection, the primary objective of the work of salvation. It consists in the new life given by the risen Christ as the fruit of His redemptive work.”
GROUND RULE 8
“DON’T CLING TO CHRONOLOGY”
Chronological order is not always observed in apocalyptic visions
When dealing with apocalyptic literature, we must realize that not only does it use vivid, forceful language, but it often portrays its message in short vignettes, or visions. These can follow one right after another in rapid succession. The order in which these visions occur should not be assumed to be chronological. They are more like an envelope of snapshots than a film. The events pictured may overlap, duplicate, or be isolated from one another chronologically. This is true of visionary writings even when they are not a part of apocalyptic literature.
This may not be the way we would have written them, but it is the way apocalyptic writings are. Chronological order is not always observed in apocalyptic visions (GR8).
We can see examples of this ground rule all the way back in Genesis. In Genesis 37:5–11, Joseph dreams two dreams. In the first, the eleven sheaves of his brothers bow to Joseph’s sheaf, symbolizing that his brothers would one day be his subjects. The second dream overlapped the events of the first, but added new details. In the second dream, not only do eleven stars bow to Joseph’s star, but the moon and sun bow as well. This meant that not only his brothers, but even his mother and father would one day be subject to Joseph.
When we compare the later events of Genesis, it seems that the two visions begin with the same events, but that the end of this second vision is later than the first. The brothers visited Egypt and bowed to Joseph at least a year or two before Joseph’s entire family came to live in the country where he ruled as Pharaoh’s right-hand man.
This duplication of visions crops up again in Genesis. Pharaoh has two disturbing dreams, and he believes the dreams tell two stories. Joseph corrects him, saying, “The dream of Pharaoh is one” (Gen. 41:14–32). The gaunt cows that eat the fat cows in the first dream are parallel to the meager corn that devours the plump corn in the second dream. Both point to a terrible seven-year famine followed by seven years of abundance. (Notice the use of seven —GR2).
When we examine visionary literature, we must constantly keep this in mind. The visions might be arranged chronologically. Or they might just as easily not be. They might overlap. Only an examination of the visions themselves will make it clear.
GROUND RULE 9
“THE END IS NOW”
Christ’s first advent catapulted humanity into “the last days”
Ancient Jewish thinkers split history into three ages. First, there was the period before Moses and the Law. Adam, Abraham, Isaac, Jacob, and Joseph lived during this age.
The second age was the time of the Law—the years from Moses until the Messiah’s coming. (The Law of Moses loomed large in the Hebrew mind; it is almost impossible to overemphasize its importance.) Most of the Old Testament fits into this second age. It includes Moses, Joshua, Samson, Samuel, Saul, David, and all of the major and minor prophets.
The final epoch expected by
The idea that salvation is a spiritual resurrection is not novel to anyone who pays attention to the teaching of the Church. We hear it every time a child is baptized, in the prayer of the baptizer.
In his General Audience on April 22, 1998, Pope John Paul II reminded the Church faithful that “the resurrection of the dead expected at the end of time already receives its first, decisive realization in spiritual resurrection, the primary objective of the work of salvation. It consists in the new life given by the risen Christ as the fruit of His redemptive work.”
GROUND RULE 8
“DON’T CLING TO CHRONOLOGY”
Chronological order is not always observed in apocalyptic visions
When dealing with apocalyptic literature, we must realize that not only does it use vivid, forceful language, but it often portrays its message in short vignettes, or visions. These can follow one right after another in rapid succession. The order in which these visions occur should not be assumed to be chronological. They are more like an envelope of snapshots than a film. The events pictured may overlap, duplicate, or be isolated from one another chronologically. This is true of visionary writings even when they are not a part of apocalyptic literature.
This may not be the way we would have written them, but it is the way apocalyptic writings are. Chronological order is not always observed in apocalyptic visions (GR8).
We can see examples of this ground rule all the way back in Genesis. In Genesis 37:5–11, Joseph dreams two dreams. In the first, the eleven sheaves of his brothers bow to Joseph’s sheaf, symbolizing that his brothers would one day be his subjects. The second dream overlapped the events of the first, but added new details. In the second dream, not only do eleven stars bow to Joseph’s star, but the moon and sun bow as well. This meant that not only his brothers, but even his mother and father would one day be subject to Joseph.
When we compare the later events of Genesis, it seems that the two visions begin with the same events, but that the end of this second vision is later than the first. The brothers visited Egypt and bowed to Joseph at least a year or two before Joseph’s entire family came to live in the country where he ruled as Pharaoh’s right-hand man.
This duplication of visions crops up again in Genesis. Pharaoh has two disturbing dreams, and he believes the dreams tell two stories. Joseph corrects him, saying, “The dream of Pharaoh is one” (Gen. 41:14–32). The gaunt cows that eat the fat cows in the first dream are parallel to the meager corn that devours the plump corn in the second dream. Both point to a terrible seven-year famine followed by seven years of abundance. (Notice the use of seven —GR2).
When we examine visionary literature, we must constantly keep this in mind. The visions might be arranged chronologically. Or they might just as easily not be. They might overlap. Only an examination of the visions themselves will make it clear.
GROUND RULE 9
“THE END IS NOW”
Christ’s first advent catapulted humanity into “the last days”
Ancient Jewish thinkers split history into three ages. First, there was the period before Moses and the Law. Adam, Abraham, Isaac, Jacob, and Joseph lived during this age.
The second age was the time of the Law—the years from Moses until the Messiah’s coming. (The Law of Moses loomed large in the Hebrew mind; it is almost impossible to overemphasize its importance.) Most of the Old Testament fits into this second age. It includes Moses, Joshua, Samson, Samuel, Saul, David, and all of the major and minor prophets.
The final epoch expected by
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