Five Solas

主なる神の言葉である聖書を、あらゆる事柄に関する最高権威、人生における規範とし、イエス・キリストを主とする神の国(支配)の拡大と完成を願っています。

David Chilton Paradise Restored 18 Destination

David Chilton Paradise Restored 18 Destination
【関心・疑問】

【論文名】
18. The Time Is at Hand

【著者名】
David Chilton

【書名・(巻・号)・出版社・出版年・(版)】
Paradise Restored: A Biblical Theology of Dominion, Ft. Worth, Texas: Dominion Press, 1985, pp.159-167

【本文の構成】
PREFACE
Part One: AN ESCHATOLOGY OF DOMINION
 1. The Hope
Part Two: PARADISE: THE PATTERN FOR PROPHECY
 2. How to Read Prophecy
 3. The Paradise Theme
 4. The Holy Mountain
 5. The Garden of the Lord
 6. The Garden and the Howling Wilderness
 7. The Fiery Cloud
Part Three: THE GOSPEL OF THE KINGDOM
 8. The Coming of the Kingdom
 9. The Rejection of Israel
 10. The Great Tribulation
 11. Coming on the Clouds
 12. The Rise of Antichrist
 13. The Last Days
 14. The Restoration of Israel
 15. The Day of the Lord
 16. The Consummation of the Kingdom
Part Four: STUDIES IN THE BOOK OF REVELATION
 17. Interpreting Revelation
 18. The Time Is at Hand
  Destination
  Subject
 19. A Brief Summary of Revelation
 20. The Beast and the False Prophet (Revelation 13)
 21. The Great Harlot (Revelation 17-19)
 22. The Kingdom of Priests (Revelation 20)
 23. The New Creation (Revelation 21-22)
Part Five: TO THE ENDS OF THE EARTH
 24. Fulfilling the Great Commission
APPENDIX A-The Eschatology of Dominion: A Summary
APPENDIX B-Josephus on the Fall of Jerusalem

【内容の要約(ページ数)】

【引用したい文章(ページ数)】
 The witness of the apostles and the early Church was nothing less than a declaration of war against the pretensions of the Roman State. John asserted that Jesus is the only-begotten Son of God (John 3:16); that He is, in fact, “the true God and eternal life” (1 John 5:20-21). The Apostle Peter declared, shortly after Pentecost: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). “The conflict of Christianity with Rome was thus political from the Roman perspective, although religious from the Christian perspective. The Christians were never asked to worship Rome’s pagan gods; they were merely asked to recognize the religious primacy of the state.... The issue, then, was this: should the emperor’s law, state law, govern both the state and the church, or were both state and church, emperor and bishop alike, under God’s law? Who represented true and ultimate order, God or Rome, eternity or time? The Roman answer was Rome and time, and hence Christianity constituted a treasonable faith and a menace to political order” (Rushdoony, The One and the Many, p.93). (p.162)

 The charge brought by the prosecution in one first-century trial of Christians was that “they are all defying Caesar’s decrees, saying that there is another king, one called Jesus” (Acts 17:7). This was the fundamental accusation against all the Christians of the Empire. The captain of police pleaded with the aged Bishop Polycarp to renounce this extreme position: “What harm is there in saying Caesar is Lord?” Polycarp refused, and was burned at the stake. Thousands suffered martyrdom on just this issue. For them, Jesus was not “God” in some upper-story, irrelevant sense; He was the only God, complete Sovereign in every area. No aspect of reality could be exempt from His demands. Nothing was neutral. The Church confronted Rome with the inflexible claim of Christ’s imperial authority: Jesus is the only-begotten Son; Jesus is God; Jesus is King; Jesus is Savior; Jesus is Lord. Here were two Empires, both attempting absolute world domination; and they were implacably at war. (p.162)

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