A Matter Of The End Being Nigh?

Written by A K Whitehead

A Matter Of The End Being Nigh?

For years, decades even, we have been assailed by "prophets", conference speakers, writers and similar torepparttar effect that "the end is nigh". In other words, that we are living inrepparttar 126930 end times, that is,repparttar 126931 end end times. The Second Coming will be here before you can get home today!!

The Track Record Should we believe these people? On a probability basisrepparttar 126932 answer must be resoundingly negative. Christian have been assailed for two thousand centuries by people who claimed thatrepparttar 126933 end is imminent. They were all wrong! Even so outstanding a disciple as Paul of Tarsus was wrong. Look at (probably)repparttar 126934 very first letter he wrote (or at least,repparttar 126935 first letter of his of which we have a copy,repparttar 126936 First Letter torepparttar 126937 Thessalonians, commonly dated to AD 50). This reflects his current view thatrepparttar 126938 Second Coming would probably happen before tea-time!But it did not.

Clearly someone, somewhere, sometime is going to be right. Eventually. But inrepparttar 126939 meantime...?

Which begsrepparttar 126940 question as to how longrepparttar 126941 meantime will be, and that simply putsrepparttar 126942 original question in a different form.

So what grounds are there for believing that people today know better that Paul did in his day - Paul who was so very, very near to God? Does someone, anyone haverepparttar 126943 answer?

Who Has The Answer? Well, Jesus told us who hasrepparttar 126944 answer. Not himself, in his humanity, walkingrepparttar 126945 earth: "No-one knows that day or hour, not evenrepparttar 126946 angels in heaven, nor repparttar 126947 Son, but onlyrepparttar 126948 Father." (Matthew 24:36)

If Jesus himself did not know, and if he has told us quite clearly that no one else knows either, why do we become so preoccupied in trying to predictrepparttar 126949 Second Coming? In trying to do something which he has implied is both impossible for us and is not our concern? If it was our concernrepparttar 126950 Father would not have hidden it and kept it from us

Jesus Autobiography

Written by Lawrence Hilliard

"Inrepparttar Fullness of Time..."

"To-morrow, and to-morrow, and to-morrow, Creeps in this petty pace from day to day, Torepparttar 126929 last syllable of recorded time; And all our yesterdays have lighted fools The way to a dusty death. Out, out, brief candle! Life's but a walking shadow; a poor player, that struts and frets his hour uponrepparttar 126930 stage, And then is heard no more: it is a tale Told by an idiot, full of sound and fury, Signifying nothing." --Macbeth, Act V, Scene v.

One's weltanschauung is determined byrepparttar 126931 aperture through which time and history is viewed. Modern secularism, consisting of humanism, relativism, pragmatism, pluralism, statism and neo-Darwinism, each in correlation, perceives history asrepparttar 126932 consequence of impersonal natural forces acting at random in a blind movement of energy in cyclical fashion. Secularism's foci isrepparttar 126933 present world, its focus isrepparttar 126934 experiential now. Time is devoid of any purposeful design renouncing any symmetry by which sequential events withinrepparttar 126935 individual orrepparttar 126936 nation are progressing unto a consummation. The enhancement ofrepparttar 126937 self inrepparttar 126938 existential now is secularism's raison d' etre. Each fleeting nanosecond is demanded to bring meaning and fulfillment butrepparttar 126939 ever passing present is incapable of such grand expectations. The attempt to extract fromrepparttar 126940 momentary what is immutable, stable and enduring is fruitless. It is what one philosopher calls trying to "eternalize time." The secularist ends up in what Thomas Altizer describes as a "...a total immersion in historical time, and an immersion that is totally isolated from any meaning or reality that might lie beyond it." (Dialectic ofrepparttar 126941 Sacred, p. 23) Late 20th century cosmopolitan man or woman lives in a calendar prison as constricting and oppressive asrepparttar 126942 walls and bars that encloserepparttar 126943 inmate of any maximum security prison. With each passing hourrepparttar 126944 reduction of life grows more pronounced and controlling. Having rejected any meaning or reality that might lie outsiderepparttar 126945 constricted moment, man has become time's prisoner. Within this enslavement, time has inflicted him with a disease from which there is no endemic antidote. "Eater of all things lovely--Time! Upon whose watering lipsrepparttar 126946 world poises a moment (futile, proud, a costly morsel of sweet tears) gesticulates and disappears." (E. E. Cummings, Puella Mea, p. 20) Modern secularism, having discounted any realm or dimension outsiderepparttar 126947 present world has becomerepparttar 126948 embodiment of myopia.

Inrepparttar 126949 late '60s, three British astrophysicists, Roger Penrose, George Ellis and Steven Hawking made a discovery that impinges onrepparttar 126950 prevailing world view of time and history. Expanding on Einstein's original equations of general relativity, which impliedrepparttar 126951 origin for matter and energy,repparttar 126952 three physicists established that matter was not only finite but that time and space also had a beginning and thus was not infinite. "...in real time,repparttar 126953 universe has a beginning and an end at singularities that form a boundary to space-time and at whichrepparttar 126954 laws of science break down." (Steven Hawking, A Brief History of Time, p. 139) The space-time theorem of general relativity has enormous implications, theologically and philosophically. For time isrepparttar 126955 dimension in which cause and effect phenomena take place. Without time there is no cause and effect. If time had a genesis, concurrent withrepparttar 126956 origin ofrepparttar 126957 universe, then there must, by necessity, be an antecedent reality or dimension, that existed before time and was its matrix. This dimension would not be subject to time or space in any contingent manner, but would berepparttar 126958 determination of such. Astrophysicist Hugh Ross sums uprepparttar 126959 point of divergence betweenrepparttar 126960 measurable andrepparttar 126961 immeasurable, "If time's beginning is concurrent withrepparttar 126962 beginning ofrepparttar 126963 universe, asrepparttar 126964 space-time theorem says, thenrepparttar 126965 cause ofrepparttar 126966 universe must be some entity operating in a time dimension completely independent of and preexistent torepparttar 126967 time dimension ofrepparttar 126968 cosmos. This conclusion is powerfully important to our understanding of who God is and who or what God isn't. It tells us thatrepparttar 126969 Creator is transcendent, operating beyondrepparttar 126970 dimensional limits ofrepparttar 126971 universe. It tells us that God is notrepparttar 126972 universe itself, nor is God contained withinrepparttar 126973 universe. Pantheism and aetheism do not square withrepparttar 126974 facts.." (The Creator andrepparttar 126975 Cosmos, p. 76)

"Inrepparttar 126976 beginning, God createdrepparttar 126977 Heavens andrepparttar 126978 Earth." (Genesis 1:1)

3,500 years beforerepparttar 126979 discovery ofrepparttar 126980 three British scientists, in a succinct and understated declaration, there is set forthrepparttar 126981 axiom of time and history; time is a creation from a transcendent God. It isrepparttar 126982 dimension into whichrepparttar 126983 Eternal God would condescend to display His eternal nature to his handiwork, withrepparttar 126984 ultimate intent to prepare those created in time for eternal communion with Him. Inrepparttar 126985 words of William Blake, time "isrepparttar 126986 mercy of eternity." It exists by God's appointing to make eternity accessible to humanity, forrepparttar 126987 God of eternity pervades time. Time being a consequence ofrepparttar 126988 Divine fiat presents no boundary, constraint or limitation to God. He is revealed as a God of infinitude; without boundary, measureless and unlimitable. Not sequestered by time orrepparttar 126989 events therein, God can operate simultaneously in myriad dimensions. One ofrepparttar 126990 prominent names inrepparttar 126991 Old Testament for God's relation to time and history is "First and Last" (Heb. aleph and tau,repparttar 126992 first and last letters ofrepparttar 126993 Hebrew alphabet, Isa. 41:4, 44:6, 48:12). The name indicates that God encircles, boundaries and encloses all of history. He initiates it, sums it up and is present in all its movements. God is controlling every nanosecond, directing it along to its consummate goal. The title pictures God as standing at time's birth and omega point simultaneously and within every intervening second saturating it with His providential preservation, direction and redemptive grace. God has enclosed time with His abiding presence. Solomon describesrepparttar 126994 theistic perspective of time, "He has made everything beautiful in its time..." (Eccles. 3:11). Solomon utilizes a Hebrew word frequently used inrepparttar 126995 Old Testament forrepparttar 126996 contour of a beautiful woman. He sees in history a symmetry, a harmony, a contour of interrelatedness and design, not a discordant morass heading mindlessly toward a cul-de-sac. The historic Christian view of time has always embraced early Judaism's perspective of God's sovereignty over history. "History inrepparttar 126997 Jewish conception is not a chaos leading to nowhere. But an overall progression with a definite goal which it derives from God who is above history, and who rules and controls history. For God in Jewish teaching is not onlyrepparttar 126998 Lord of nature, but alsorepparttar 126999 Lord of history. History isrepparttar 127000 arena wherein God's activity on behalf of man is made manifest, and in which, and through which, His eternal purpose is being fulfilled." (Isidore Epstein, The Faith of Judaism, p. 258)

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