The Anti-Christ

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As a result, a strong feeling of revenge and vengeance was introduced as a central tenet of Christ’s message. His gospel of the “Kingdom of God” which was supposed to represent a practical way of life came to represent a supernatural event that will bring vengeance to supposed enemies of the people of God. 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. [118] The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was heterodox, and what was even heretical. [118] Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman imperial culture was John's central message. [116] Thus, the letter (written in the apocalyptic genre) is pastoral in nature (its purpose is offering hope to the downtrodden), [119] and the symbolism of Revelation is to be understood entirely within its historical, literary, and social context. [119] Critics study the conventions of apocalyptic literature and events of the 1st century to make sense of what the author may have intended. [119] And now, with a seemingly insoluble climate crisis, pandemic surges, savage wildfires and hurricanes, and a renewed nuclear arms race, seems no time to stop. They seek to do this by encouraging a morality that negates, antagonizes, and demonizes the advantages of the superior. This is distinguished from Master morality which does not owe to a situation. A master moralist does well even when his strength and capacity allow him to do evil. Master morality was found in Greek culture with its intellectually honest leanings and its fondness for life affirmative morality. It was also the dominant spirit that spurred the Renaissance, as well as Islamic culture. But the Christian morality is decadent and that spirit is present as well in Western morality and philosophy. Glasson, T.F. (1965). "How was the Book received by the Church?". In Glasson, T.F. (ed.). The Revelation of John. Cambridge Bible Commentaries on the New Testament. Cambridge: Cambridge University Press. p.6 . Retrieved 29 June 2019. Zwingli, the Swiss Reformer, said, '[The Book of Revelation] is not a book of the Bible'.

The weak and the botched shall perish: first principle of our charity. And one should help them to it. What is more harmful than any vice?—Practical sympathy for the botched and the weak—Christianity.... Catholic Online (23 August 2006). "Pope Benedict: Read Book of Revelation as Christ's victory over evil – International – Catholic Online". Catholic.org. Archived from the original on 5 October 2013 . Retrieved 25 April 2013.

Nietzsche advocates a moral principle that is true to humanity’s life-affirmation instincts and is free from moralistic prescriptions that have no real connection to nature. Propped up by the decadent influence of Christianity, mankind is producing weak men and that is leading them to their end. Fekkes, Jan (1994). Isaiah and Prophetic Traditions in the Book of Revelation: Visionary Antecedents and their Development (The Library of New Testament Studies). Bloomsbury T&T Clark. pp.61–63. ISBN 978-1-85075-456-5. In the Coptic Orthodox Church the whole Book of Revelation is read during Apocalypse Night after Good Friday. [65] Biblically Ugo Vanni and other biblical scholars have argued that the Book of Revelation was written with the intention to be read entirely in one liturgical setting with dialogue-elements between the reader (singular) and the hearers (plural) based on Rev 1:3 and Rev 1:10. [66] Beniamin Zakhary has recently shown that the structure of the reading the Book of Revelation within the Coptic rite of Apocalypse Night (this is the only biblical reading in the Coptic church with a dialogue in it, where the reader stops many times and the people respond; additionally the entire book is read in a liturgical setting that culminates with the Eucharist) shows great support for this biblical hypothesis, albeit with some notable difference. [67]

Similar to the early Protestants, Adventists maintain a historicist interpretation of the Bible's predictions of the apocalypse. [72] Nietzsche believes that there is ample evidence to support the claim that contrary to being a divine being sent to save the world from sin, Jesus was more a fully mortal childlike personality who preached for a state of being that emphasized universal love; equality achieved through a repudiation of class, privilege, and caste; a perfect state of acceptance of one’s station in life that is free of resentment and anger and thus free from an eventual desire for revenge.the Pope may obviously be the Antichrist, and yet not just that sole single individual… but rather the multitude of popes holding that position … along with the cardinals and bishops of the church. Then, a Beast emerges from the Earth having two horns like a lamb, speaking like a dragon. He directs people to make an image of the Beast of the Sea who was wounded yet lives, breathing life into it, and forcing all people to bear " the mark of the Beast". The number of the beast the Bible says is "666". Events leading into the Third Woe: The predominant view is that Revelation alludes to the Old Testament, although it is difficult among scholars to agree on the exact number of allusions or the allusions themselves. [20] Revelation rarely quotes directly from the Old Testament, yet almost every verse alludes to or echoes ideas of older scriptures. Over half of the references stem from Daniel, Ezekiel, Psalms, and Isaiah, with Daniel providing the largest number in proportion to length and Ezekiel standing out as the most influential. Because these references appear as allusions rather than as quotes, it is difficult to know whether the author used the Hebrew or the Greek version of the Hebrew scriptures, but he was often influenced by the Greek. [21] Setting [ edit ]

John is instructed to eat the little scroll that happens to be sweet in his mouth, but bitter in his stomach, and to prophesy. A "new heaven" and "new earth" replace the old heaven and old earth. There is no more suffering or death. (21:1–8) Upon the cry of the angel, seven thunders utter mysteries and secrets that are not to be written down by John.

l-Bahá, the son and chosen successor of Bahá'u'lláh, has given some interpretations about the 11th and 12th chapters of Revelation in Some Answered Questions. [78] [79] The 1,260 days spoken of in the forms: one thousand two hundred and sixty days, [80] forty-two months, [81] refers to the 1,260 years in the Islamic Calendar (AH 1260 or AD 1844). The " two witnesses" spoken of are Muhammad and Ali. [82] The red Dragon spoken of in Revelation 12:3 – "And there appeared a great wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads" [83] – are interpreted as symbolic of the seven provinces dominated by the Umayyads: Damascus, Persia, Arabia, Egypt, Africa, Andalusia, and Transoxania. The ten horns represent the ten names of the leaders of the Umayyad dynasty: Abu Sufyan, Muawiya, Yazid, Marwan, Abd al-Malik, Walid, Sulayman, Umar, Hisham, and Ibrahim. Some names were re-used, as in the case of Yazid II and Yazid III and the like, which were not counted for this interpretation. [84] The Church of Jesus Christ of Latter-day Saints [ edit ]

Mankind, according to Nietzsche, is corrupt and its highest values are depraved. He asserts that "all the values in which mankind at present summarizes its highest desiderata are decadence values". [6] Mankind is depraved because it has lost its instincts and prefers what is harmful to it: [6]This mentality is foreign to Christians because Christians are fundamentally weak people who need their doctrines, their philosophy of life to be true. They need it to be true because they desire convenience, pleasure, their assurances of rewards for themselves and eternal torment for their enemies, and most of all they want God to exist, for Jesus to have died for their sins and thus assured them of eventual resurrection. Stonehouse, Ned B. (n.d.) [c. 1929]. The Apocalypse in the Ancient Church. A Study in the History of the New Testament Canon. Goes: Oosterbaan & Le Cointre[Major discussion of the controversy surrounding the acceptance/rejection of Revelation into the New Testament canon.] {{ cite book}}: CS1 maint: postscript ( link) Shepherd, Massey H. (2004). The Paschal Liturgy and the Apocalypse, James Clarke, ISBN 0-227-17005-9