Christianity in a Nutshell

[surada]

And I'm not biblical scholar so I won't be able to put anything within biblical contexts to any degree of satisfaction.

Your argument, then, is not with the Bible or Christianity, but with mainstream Christians. No wonder you can't find the logic.

The bible is just a collection of stories as far as I'm concerned.

They are great enduring morality tales adapted from the myths of the surrounding civilizations around them and before them, but they aren't history or science.

 

[norwegen]

Your existence alone makes it logical.

My existence makes Cronus logical?

Can you explain us who had created anything when even to create a small vaccine you need numerous scientist, knowelage and devices?

Or shall we believe the idiotic Big Bang 'theory', after an explosion from nothing came anything into existence?

This is what I alluded to earlier. You will never win an argument on behalf of the Israelites when you argue for something they had no understanding of.

 

[norwegen]

The bible is just a collection of stories as far as I'm concerned.

They are great enduring morality tales adapted from the myths of the surrounding civilizations around them and before them, but they aren't history or science.

What are the moral lessons of these morality tales?

 

[surada]

The bible is just a collection of stories as far as I'm concerned.

They are great enduring morality tales adapted from the myths of the surrounding civilizations around them and before them, but they aren't history or science.

What are the moral lessons of these morality tales?

The recurring theme is forgiveness and redemption.

 

[norwegen]

The bible is just a collection of stories as far as I'm concerned.

They are great enduring morality tales adapted from the myths of the surrounding civilizations around them and before them, but they aren't history or science.

What are the moral lessons of these morality tales?

The recurring theme is forgiveness and redemption.

In the Old Testament, the people may have devoted themselves to God in some measure, but their lip service never ensures that they take full possession of their "promised land." They're repeatedly exiled, almost always wayward, ultimately divorced from God and never redeemed.

It may not be science, but it's strikingly historical.

 

[Blues Man]

The bible is just a collection of stories as far as I'm concerned.

They are great enduring morality tales adapted from the myths of the surrounding civilizations around them and before them, but they aren't history or science.

What are the moral lessons of these morality tales?

The recurring theme is forgiveness and redemption.

In the Old Testament, the people may have devoted themselves to God in some measure, but their lip service never ensures that they take full possession of their "promised land." They're repeatedly exiled, almost always wayward, ultimately divorced from God and never redeemed.

It may not be science, but it's strikingly historical.

Stories are the products of the times in which they were written.

The stories of Charles Dickens are strikingly historical.

 

[norwegen]

Stories are the products of the times in which they were written.

The stories of Charles Dickens are strikingly historical.

Yes, perhaps so.

 

[BreezeWood]

Stories are the products of the times in which they were written.

The stories of Charles Dickens are strikingly historical.

Yes, perhaps so.

.

It may not be science, but it's strikingly historical.

Stories are the products of the times in which they were written.

Yes, perhaps so.

.
the desert religions and primarily christianity are political documents rendered as religion using precepts of deity for coercive validation that otherwise are subjective and rendered the religions void of their inherent purpose.

 

[norwegen]

Probably the biggest obstacle to understanding Christianity is an unwillingness to unlearn the traditions we’ve been steeped in, namely the futurism and dispensationalism popularized in the nineteenth century by the likes of such characters as C I Scofield and John Nelson Darby.

Once we understand that the Bible’s audience is Israel and that its time statements pertain to Israel during her existence, we begin to see through the error of fundamentalism. Then recognizing the similarities between the Apocalypse and the siege on Jerusalem in AD 67-70 also helps; it even becomes quite eye-opening. When we realize that apocalyptic language is not exclusive to the Revelator but is a language that Israel understood throughout her history, the parallels become easy to recognize.

Take something insignificant yet relevant, like the giant hailstones of Revelation 16:21, for example. 100-pound hailstones fell upon the people. A historical context can put this question to bed. After Jerusalem fell, the surviving Jews regrouped with the Sicarii at Masada (Rv 16:14-16), where they stockpiled their remaining arsenal of 100-pound ballista stones on the roofs of the casements they occupied to hurl at Rome’s Tenth Legion whenever it attacked the walls of the fortress. Flavius Silva, the procurator of Judea, had gathered generals and armies together from different outposts to attack Masada, the one stronghold of the Great Revolt that was still in rebellion after the fall of Jerusalem (Wars 7.8.1). Archeologists unearthed several caches of this ballista shot when they excavated the site in the 1960s.

Yep, that prophecy happened. They all happened, even the Parousia. Christianity can really be viewed from a distance, like a novel or a biography.

 

[surada]

Probably the biggest obstacle to understanding Christianity is an unwillingness to unlearn the traditions we’ve been steeped in, namely the futurism and dispensationalism popularized in the nineteenth century by the likes of such characters as C I Scofield and John Nelson Darby.

Once we understand that the Bible’s audience is Israel and that its time statements pertain to Israel during her existence, we begin to see through the error of fundamentalism. Then recognizing the similarities between the Apocalypse and the siege on Jerusalem in AD 67-70 also helps; it even becomes quite eye-opening. When we realize that apocalyptic language is not exclusive to the Revelator but is a language that Israel understood throughout her history, the parallels become easy to recognize.

Take something insignificant yet relevant, like the giant hailstones of Revelation 16:21, for example. 100-pound hailstones fell upon the people. A historical context can put this question to bed. After Jerusalem fell, the surviving Jews regrouped with the Sicarii at Masada (Rv 16:14-16), where they stockpiled their remaining arsenal of 100-pound ballista stones on the roofs of the casements they occupied to hurl at Rome’s Tenth Legion whenever it attacked the walls of the fortress. Flavius Silva, the procurator of Judea, had gathered generals and armies together from different outposts to attack Masada, the one stronghold of the Great Revolt that was still in rebellion after the fall of Jerusalem (Wars 7.8.1). Archeologists unearthed several caches of this ballista shot when they excavated the site in the 1960s.

Yep, that prophecy happened. They all happened, even the Parousia. Christianity can really be viewed from a distance, like a novel or a biography.

The New Christians of Jerusalem had fled to Pella in 66 AD and survived the 42 months of hell.

 

[norwegen]

Probably the biggest obstacle to understanding Christianity is an unwillingness to unlearn the traditions we’ve been steeped in, namely the futurism and dispensationalism popularized in the nineteenth century by the likes of such characters as C I Scofield and John Nelson Darby.

Once we understand that the Bible’s audience is Israel and that its time statements pertain to Israel during her existence, we begin to see through the error of fundamentalism. Then recognizing the similarities between the Apocalypse and the siege on Jerusalem in AD 67-70 also helps; it even becomes quite eye-opening. When we realize that apocalyptic language is not exclusive to the Revelator but is a language that Israel understood throughout her history, the parallels become easy to recognize.

Take something insignificant yet relevant, like the giant hailstones of Revelation 16:21, for example. 100-pound hailstones fell upon the people. A historical context can put this question to bed. After Jerusalem fell, the surviving Jews regrouped with the Sicarii at Masada (Rv 16:14-16), where they stockpiled their remaining arsenal of 100-pound ballista stones on the roofs of the casements they occupied to hurl at Rome’s Tenth Legion whenever it attacked the walls of the fortress. Flavius Silva, the procurator of Judea, had gathered generals and armies together from different outposts to attack Masada, the one stronghold of the Great Revolt that was still in rebellion after the fall of Jerusalem (Wars 7.8.1). Archeologists unearthed several caches of this ballista shot when they excavated the site in the 1960s.

Yep, that prophecy happened. They all happened, even the Parousia. Christianity can really be viewed from a distance, like a novel or a biography.

The New Christians of Jerusalem had fled to Pella in 66 AD and survived the 42 months of hell.

The 42 months in Revelation really don't begin in AD 66, although Christians may have started to flee then, after the Zealots routed Cestius Gallus and his armies.

That 3 ½ years began shortly before Passover in AD 67 and ended when the temple fell in the latter part of AD 70. That was 3 ½ years. That was the time when Rome's armies surrounded the city (and besieged it from within in the last five months).

And are you saying those Christians were living in a hell? Because the hell was in Jerusalem and not in Decapolis.

 

[ding]

Revelations is about the end of the Roman Empire, not the end of days.

 

[surada]

Probably the biggest obstacle to understanding Christianity is an unwillingness to unlearn the traditions we’ve been steeped in, namely the futurism and dispensationalism popularized in the nineteenth century by the likes of such characters as C I Scofield and John Nelson Darby.

Once we understand that the Bible’s audience is Israel and that its time statements pertain to Israel during her existence, we begin to see through the error of fundamentalism. Then recognizing the similarities between the Apocalypse and the siege on Jerusalem in AD 67-70 also helps; it even becomes quite eye-opening. When we realize that apocalyptic language is not exclusive to the Revelator but is a language that Israel understood throughout her history, the parallels become easy to recognize.

Take something insignificant yet relevant, like the giant hailstones of Revelation 16:21, for example. 100-pound hailstones fell upon the people. A historical context can put this question to bed. After Jerusalem fell, the surviving Jews regrouped with the Sicarii at Masada (Rv 16:14-16), where they stockpiled their remaining arsenal of 100-pound ballista stones on the roofs of the casements they occupied to hurl at Rome’s Tenth Legion whenever it attacked the walls of the fortress. Flavius Silva, the procurator of Judea, had gathered generals and armies together from different outposts to attack Masada, the one stronghold of the Great Revolt that was still in rebellion after the fall of Jerusalem (Wars 7.8.1). Archeologists unearthed several caches of this ballista shot when they excavated the site in the 1960s.

Yep, that prophecy happened. They all happened, even the Parousia. Christianity can really be viewed from a distance, like a novel or a biography.

The New Christians of Jerusalem had fled to Pella in 66 AD and survived the 42 months of hell.

The 42 months in Revelation really don't begin in AD 66, although Christians may have started to flee then, after the Zealots routed Cestius Gallus and his armies.

That 3 ½ years began shortly before Passover in AD 67 and ended when the temple fell in the latter part of AD 70. That was 3 ½ years. That was the time when Rome's armies surrounded the city (and besieged it from within in the last five months).

And are you saying those Christians were living in a hell? Because the hell was in Jerusalem and not in Decapolis.

Those Christians fled the tribulation. (Hell is my word)

The Temple was destroyed during the grape harvest.. August I think.

 

[norwegen]

Probably the biggest obstacle to understanding Christianity is an unwillingness to unlearn the traditions we’ve been steeped in, namely the futurism and dispensationalism popularized in the nineteenth century by the likes of such characters as C I Scofield and John Nelson Darby.

Once we understand that the Bible’s audience is Israel and that its time statements pertain to Israel during her existence, we begin to see through the error of fundamentalism. Then recognizing the similarities between the Apocalypse and the siege on Jerusalem in AD 67-70 also helps; it even becomes quite eye-opening. When we realize that apocalyptic language is not exclusive to the Revelator but is a language that Israel understood throughout her history, the parallels become easy to recognize.

Take something insignificant yet relevant, like the giant hailstones of Revelation 16:21, for example. 100-pound hailstones fell upon the people. A historical context can put this question to bed. After Jerusalem fell, the surviving Jews regrouped with the Sicarii at Masada (Rv 16:14-16), where they stockpiled their remaining arsenal of 100-pound ballista stones on the roofs of the casements they occupied to hurl at Rome’s Tenth Legion whenever it attacked the walls of the fortress. Flavius Silva, the procurator of Judea, had gathered generals and armies together from different outposts to attack Masada, the one stronghold of the Great Revolt that was still in rebellion after the fall of Jerusalem (Wars 7.8.1). Archeologists unearthed several caches of this ballista shot when they excavated the site in the 1960s.

Yep, that prophecy happened. They all happened, even the Parousia. Christianity can really be viewed from a distance, like a novel or a biography.

The New Christians of Jerusalem had fled to Pella in 66 AD and survived the 42 months of hell.

The 42 months in Revelation really don't begin in AD 66, although Christians may have started to flee then, after the Zealots routed Cestius Gallus and his armies.

That 3 ½ years began shortly before Passover in AD 67 and ended when the temple fell in the latter part of AD 70. That was 3 ½ years. That was the time when Rome's armies surrounded the city (and besieged it from within in the last five months).

And are you saying those Christians were living in a hell? Because the hell was in Jerusalem and not in Decapolis.

Those Christians fled the tribulation. (Hell is my word)

The Temple was destroyed during the grape harvest.. August I think.

I know all that. I was just clarifying the 42 months. AD 66 to August 70 is not 42 months.

 

[surada]

Revelations is about the end of the Roman Empire, not the end of days.

It isn't about the end of the Roman empire.. its about the end of Temple Judaism. The Roman empire ended in the late summer of 476 AD..

 

[ding]

Revelations is about the end of the Roman Empire, not the end of days.

It isn't about the end of the Roman empire.. its about the end of Temple Judaism. The Roman empire ended in the late summer of 476 AD..

At the time it was written it was not describing the fall, it was predicting the fall.

Which is why they used code words. Because they were still being occupied and could not come right and speak against the roman empire.

 

[norwegen]

Revelations is about the end of the Roman Empire, not the end of days.

It isn't about the end of the Roman empire.. its about the end of Temple Judaism. The Roman empire ended in the late summer of 476 AD..

Fundamentalist and mainstream Christians make up their own eschatology, disregarding the timelines. If the events of Revelation and the Olivet Discourse occurred in AD 70, then Bible prophecy regarding Rome falls short by 300 years. If those events have not yet happened, then prophecies regarding Rome were overshot by 1500 years.

Most Christians just don't think critically, so they cannot articulate Christianity.

 

[ding]

Book Of Revelation | Apocalypse! FRONTLINE | PBS

 

[surada]

Revelations is about the end of the Roman Empire, not the end of days.

It isn't about the end of the Roman empire.. its about the end of Temple Judaism. The Roman empire ended in the late summer of 476 AD..

At the time it was written it was not describing the fall, it was predicting the fall.

Which is why they used code words. Because they were still being occupied and could not come right and speak against the roman empire.

Well, no.. Revelation is disputed as to when it was written. Some scholars say 75 AD. some say 90 AD. Its pretty certain the Temple was already destroyed.

John the revelator was exiled to Patmos and most of it he's writing to the 7 Churches of Anatolia and the Med.

 

[surada]

Revelations is about the end of the Roman Empire, not the end of days.

It isn't about the end of the Roman empire.. its about the end of Temple Judaism. The Roman empire ended in the late summer of 476 AD..

Fundamentalist and mainstream Christians make up their own eschatology, disregarding the timelines. If the events of Revelation and the Olivet Discourse occurred in AD 70, then Bible prophecy regarding Rome falls short by 300 years. If those events have not yet happened, then prophecies regarding Rome were overshot by 1500 years.

Most Christians just don't think critically, so they cannot articulate Christianity.

" then Bible prophecy regarding Rome falls short by 300 years.".... I'm confused.