Archive for judgment day

Book of Revelation’s Bumpy History

Posted in belief, faith, random, religion with tags , , , , , on January 1, 2013 by chouck017894

The late appearance of the New Testament book of The Revelation upon the Christian scene, penned c. 135-137, followed closely upon the occurrence of the Jewish insurrection in Jerusalem under Ben Cocheba (132-135 CE).  It was a Jewish insurrection which spread to Cyrene, Egypt, Cyprus and Mesopotamia.  With this NT book’s late appearance there is presented an inexplicable psychological change in the character of Jesus from a mild and peaceful teacher (as in Mark and Matthew) into the harsh judgmental figure of Revelation.  Missing in the new book was any attempt to attract or convert Jews to the emergent Jesus cult; the narrow focus was set upon the organization of a new Jerusalem, a situation that is picturesquely achieved at the end of the lumbering tale (Revelation 21:10).  There is strong but veiled anti-Jewish anger expressed in this tale written during Roman Empire times, and it is revealed in the contention that it is a new Jerusalem that is to be purified and lowered from Heaven, not Rome; the Jews were not to be saved as far as the author was concerned.  Add to this that the work is addressed to a definite group of seven new churches, all in the Roman province of Asia.

It is also worth noting that the description of the new Jerusalem asserts that it is to have a wall surrounding it with twelve gates—three each along the north, east, south and west.  As in Hebrew Scripture tales, where the number twelve is a prime clue in the story, it is a covert way of referring to the zodiac, as are numerous other descriptions in Revelation.  And clearly the symbolism used, such as the number seven, happens to be common in all Creation myths; so in this imagined re-creation of Jerusalem there are 7 angels, 7 horns, 7 stars, 7 seals, 7 vials, 7 plagues, 7 candlesticks, 7 churches, 7 spirits before the throne, and the great beast with 7 heads.  These references to the number seven are not unique to the book of Revelation, for the very same numerical symbols are to be found in the book of Ezekiel, chapter four.  Another example of zodiac plundering is found in Revelation in the opening of chapter four where the throne is beheld; “…and one sat upon the throne..”  The one allegedly seen sitting upon the throne is said to have the look “…of a jasper and a sardine stone, and there was a rainbow round about the throne in sight like unto an emerald.”  The mention of these stones—jasper, sardine stone and emerald—happen to be the gemstone symbols for Pisces, Gemini and Cancer.*  This type of borrowing continues through the book.  (*Prehistory teachings used these three constellations as illustrations on lessons of Creation: with Pisces was taught Creative Consciousness; Gemini taught Mental Matter; and Cancer taught about Astral Matter.  Modern science has other definitions for these energies.)

Much of the symbolism used in Revelation happens to be common to Apocalyptic tradition of the timeframe in which it was written, and doubtlessly parts of the text were also drawn from ancient Babylonian and/or Persian mythology.  The Apocryphal vision presented in Revelation was likely also inspired by the old Hebrew tales of Moses (tales which were not canonically approved).  In the non-canonized Moses-related tale it tells of a “war in heaven” which was allegedly fought between angels and Satan’s horde over the possession of the deceased Moses’ physical body.  These elements of Revelation made the text a divisive work from its inception, with many finding its style and brutal scenes as starkly out of character with the earlier books of Gospel which depicted a gentle Jesus.

The “mark,” “name,” or “number” which supposedly will indicate the unworthy beings as referred to in Revelation, asserts that the mark will be received and viewable “in their right hand, or in their foreheads” (Revelation 13:16, 14:9, 20:4).  But nowhere does it say that either the name or number is received as being the mark, which may be interpreted that all three refer to one and the same thing.  So in this scare-the-hell out of believers harangue, those who receive this identification “…shall drink of the wine of the wrath of god, and be tormented  with fire and brimstone in the presence of the holy angels, and the presence of the Lamb” (Revelation 14:9-11).  The horror tactic continues through chapter 20, which noticeably contradicts the message of god’s love and mercy which Jesus allegedly brought to the world.

So where did the idea of marking victims for eternal damnation come from?  From Hebrew scriptures, where else?  Remember the priest-composed Genesis, 4:5 where the Lord is said to have placed a mark upon Cain “…lest any finding him should kill him”?  And there is Ezekiel 9:4-6 where the Lord “…revealed to the “prophet” that there was to be “…set a mark upon the foreheads..” of those to be spared the Lord’s wrath.  In that account anyone who did not bear the mark were to be destroyed: “Slay utterly the old and young, both maids and little children, and women; but come not near any man upon whom is the mark; and begin at my sanctuary.” (Verse 6)  These “values” were completely reversed by the author of Revelation, but he kept the old-fashioned fear tactics for keeping the “sheep” in line.

Unfortunately, by the time of “saint” Irenaeus (flourished 170-190), the book The Revelation began to be presented as the prophecy of God’s intention for the world, or as his plan for the church.  The third century theologian, “saint” Dionysius of Alexandria (c. 260) said of Revelation, “Even if I do not understand, I yet conceive some deeper sense to lie in the words.  Not measuring and judging these things by private reasoning but giving the chief right to faith, I have supposed it to be too high to be comprehended by me.”  But not all Christian cult theologians were so willing to abandon rationality and struck the book from their canon.

And so the debates continued.  By 340 the Christian Bishop Epiphanius of Salamis (Constantia) of the Island of Cyprus, reinstated the book for use.  But then  in 375 the Bishop of Nazianzen, in SW Cappadocia, struck the book from his canon.  And in 380 Bishop Philastrius, bishop of Brescia (Lombardy, Italy) omitted Revelation from his canon.  Even “saint” Jerome (about 390) expressed doubt about the book being attributed to John the presbyter.  Even later reformers such as Martin Luther (1483-1546) and Ulrich Zwingli (1484-1431) were doubtful of the book’s authenticity.  In general many of those who attribute the fourth Gospel to have been written by “saint” John, judged that Revelation, because of its style, could not have been written by him.

The message presented in the Judgment Day tale is defined by local color that was found in the Roman Empire of the timeframe in which it was composed, and references to contemporary events and social issues clearly indicate that it was meant for its own age.  Without doubt the author was strongly connected to the Christian cult circles that had been recently established in the Roman province of Asia, but his broader purpose was to send forth a message of intimidation and warning to insurgent Jews that Christ would soon manifest and cleanse the world (the Roman world) of unbelievers.

Time has shown (well over 2000 years) that the things allegedly foretold in Revelation are not applicable to the technological world we know today; its imagery simply is not relevant, and more importantly it holds no applicable spiritual value.

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Revelation’s Bumpy History

Posted in agnoticism, Atheism, Atheist, belief, Bible, Christianity, culture, faith, random, religion, thoughts with tags , , , , , , , on August 7, 2010 by chouck017894

The late appearance of the New Testament book Revelation upon the Christian scene, penned c. 135-137 CE, followed closely upon the occurrence of the Jewish insurrection in Jerusalem under Bar Cocheba (132-135).  It was a Jewish insurrection which spread to Cyrene, Egypt,  Cyprus and Mesopotamia.  With this NT book’s  late appearance there is presented an inexplicable psychological change in the character of Jesus from a mild and peaceful teacher into a harsh judgmental figure.  Missing in the new book of Revelation was any attempt to attract or convert Jews to the struggling cult: the emphasis was focused instead on the establishment of a new Jerusalem, a situation that is picturesquely achieved at the end of the lumbering tale (Revelation 21:10).  There is strong but veiled anti-Jewish anger expressed in this tale written during Roman Empire times, and it is revealed in the contention that it is a new Jerusalem that is to be purified and lowered from Heaven; it is not Rome that is to be cleansed and lowered back to Earth.  It should be noted that the work is addressed to a definite group of seven churches, all in the Roman Province of Asia.

It is also worth noting that the description of the new Jerusalem asserts that it is to have a wall surrounding it with twelve gates—three each along the north, east, south and west.  As in the Old Testament tales, where the number twelve is a prime clue in the story, it is a covert way of referring to the Zodiac—as are numerous other descriptions in Revelations.  And clearly the symbolism used, such as the number seven, is common to all Creation myths: 7 angels,  7 horns, 7 stars, 7 seals, 7 vials, 7 plagues, 7 candlesticks, 7 churches, 7 spirits before the throne, and the great beast with 7 heads.  These are not unique to the book of Revelations, for the very same symbols are to be found in the OT book of Ezekiel (4).  Another example of Zodiac plundering opens chapter four where a throne is beheld; “…and one sat upon the throne.”  The one sitting upon the throne was said to have the look  “…of a jasper and a sardine stone and there was a rainbow round about the throne in sight like unto an emerald.”  The mention of these stones—jasper, sardine stone, and emerald—happen to be the gem symbols for Pisces, Gemini and Cancer.  This type of borrowing continues throughout the book.

Much of the symbolism used in Revelation happens to have been common to Apocalyptic tradition of that era, and doubtlessly parts of it were also drawn from ancient Babylonian or Persian mythology.  The Apocryphal vision presented in Revelation was likely also stirred by the old Hebrew tales of Moses (legends which were not canonically approved).  In the unapproved Moses tale it tells of a “war in heaven” which was allegedly fought between angels and Satan’s horde over possession of Moses’ physical body after his death.  The elements of Revelation made the book a divisive work from the start, with many finding its style and brutal scenes as starkly out-of-place with the earlier books of Gospel.

Unfortunately, by the time of “saint” Irenaeus (flourished 170-190), the book began being presented as a prophecy of God’s intention for the world or his plan for the church.  The third century theologian, “saint” Dionysius of Alexandria. c. 260, said of Revelation: “Even if I do not understand, I yet conceive some deeper sense to lie in the words.  Not measuring and judging these things by private reasoning but giving the chief right to faith, I have supposed it to be too high to be comprehended by me.”  But not all Christian cult theologians were so willing to abandon rationality.  For example, by 340 the Christian Bishop Cyril of Jerusalem omitted the book of Revelation from his canon.  In 370, however, Bishop Epiphanius of Salamis (Constantia) of the Island of Cyprus reinstated the book for use.  But then in 375 the Bishop of Nazianzen, in SW Cappadocia, struck the book form his canon.  And in 380 Bishop Philastrius, bishop of Brescia (Lombardy, Italy) omitted Revelation from his canon.  Even “saint” Jerome (about 390) expressed doubt about the book being attributed to John the presbyter.  (The general uniformity of style indicate that was by a singular author, however.)

Even the later reformers such as Martin Luther (1483-1546) and Ulrich Zwingli (1484-1531) were doubtful of the book’s authenticity.  In general those who attribute the Fourth Gospel to “saint” John deny that Revelation could have been written by him. 

The message in the Judgment Day tale is defined by local color found in the Roman Empire of the time, and references to contemporary events and issues clearly indicate that it was meant for its own age.  Without doubt the author was strongly connected to the Christian cult circles in Asia, and his purpose was to send forth a message of intimidation and warning to insurgent Jews that Christ would soon be manifest and cleanse the world (the Roman world) of unbelievers. 

At the closing of Revelation, John allegedly beheld “…a holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”  This happens to have been lifted out of Gnostic lore of Creation, not some revelation of the new church being the “bride” of the world’s savior.

Time has shown (over 2000 years) that the things allegedly foretold in Revelation is not applicalbe to the world we know today; its imagery simply is not relvant, and more importantly, it holds no spiritual value.

 

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Revelation, Fraudulent Prophecy

Posted in Astronomy, Atheism, Atheist, belief, Bible, Christianity, culture, enlightenment, faith, freethought, history, humanity, life, logic, random, religion with tags , , , , , , , , , , , , , , on July 21, 2009 by chouck017894

The book of Revelation, the  canonically approved conclusion to New Testament myths, cannot truthfully be termed “revelation.”  It was fashioned upon cosmological teachings that were regarded as ancient even in the time when Revelation was edited for propagandist purpose, c. 135-138 CE.  The alleged author, John, did not have to rely on visions or divine insight for his imitative version: he needed only access to the myths and cosmological knowledge of older cultures, the use of well-known Pagan symbolism, and a familiarity with the revelatory style from Ezekiel to fashion an ecclesiastical deception.

This “judgement day” mishmash of godly retribution upon wicked humanity is the deliberate perversion of ancient teachings regarding the different energy aspects involved as the creative process responsible for matter manifestation.  These ancient cosmology lessons had once been taught by using imagined figures outlined upon various groups of stars, i.e. constellations.  Hence, in this propaganda for the young Christian faith, the source-clues pop up everywhere: the symbolism and the repeated use of the number seven, for example, are  common to all ancient Creation myths, not end-time prophecy.  Elsewhere, in chapter four, a “throne” is described with “…a rainbow round about the throne, in sight like unto an emerald.”  But the “throne” that is referred to is not the seat of some divine being; it refers to green Earth, and the “rainbow” round about it refers to (gasp) the Zodiac!   In the verse prior to this, other gemstones were mentioned: jasper, sardine stone, and the emerald–the stones associated with the constellations Gemini (emerald), Pisces (jasper), and Cancer (sardonyx-alternated bands of brown and white).

With chapter five of Revelation the propaganda for the Christian version of faith really takes off with reference to a book that is sealed on the backside (prephysical conditions) with the usual seven seals.  The only one worthy to pop open the seals and read it is “…the Lion…” of Judah (the undisguised symbol of Leo), “the root of David,” and therein stood a Lamb (symbol of Aries).  Only this “lamb” had been slain (from the foundations of the world), “having seven horns, and seven eyes, which are the seven spirits of  god sent forth into all the earth.”   In the ancient teachings from which these symbols were taken, the “lamb,” or  Aries lessons, had taught of the life principle that rises to preside in the four energy dimensions of matter and was explained in seven lessons on energy manifestation as matter.

Only one more example, out of many, of  “John’s” theft from ancient sources to be used as scare tactics to inspire conversion to Christianity. Chapter six of the twenty-two chapters of Revelation contains the well known “Four Horsemen of the Apocalypse.”   The “lamb,” of course, opens the first of the seven seals and what is seen?—a white horse.  There is here an abrupt jump to symbols associated with Sagittarius, where Centaurus aims his arrow at the center of galaxy energy.  There are four horsemen rather than seven, for the ancient lessons on Creation and cosmology taught of  four energy planes that combine as matter.  The colors given the horses charging into John’s nightmare are given as, 1) white, 2) red, 3) black, and 4) pale.  These are intentionally mixed up to present a tale of calculated slaughter of non-Christians by the Prince of Peace.

In the ancient Creation lessons from which these images were taken, the four colors represent the amoral energies that involve in the process of matter manifestation, and so properly represented stages of energy amassment in which life arises as once taught with the contellation lessons Leo, Virgo, Libra, and Scorpius.  The original and proper order of the four colors was: 1) pale, 2) red, 3) black, and 4) white.

  • The word pale signifies no given color, which corresponds to the stage of Creation activity where energies are not fully defined as discernable form.  The closing lesson given with Leo concerned the pale framework of light that slowly manifests into matter forms.
  • Red, a primary color, represents the earlier matter-forms—mineral and plant life; this dimension of rising life was taught with the constellation Libra.  The reference in Revelation to wheat, barley, oil and wine clearly refer to Libra.
  • The color black results when every band of light is reflected back from a surface, and thus indicates the lessons of Virgo, which were concernd with dense matter.  In Revelation the rider on the black horse carried a balance and would seem to indicate Libra.  However, when Revelation was  penned, the constellation signs Virgo and Libra were commonly intermixed and regarded as reciprocal (inseparable) units.
  • White symbolizes purity striven for and attainable only through establishment of harmony with creation forces.  This inspiration for life continuance was in the lessons given with Scorpius.  Thus the use of the white horse in Revelation to symbolize the Life Principle “going forth conquering and to conquer” is an intentional defilement of more scientific, more honest understanding of the role of conscious life in the universe.

Not all Christian representative were supportive of Revelation, being outright suspicious of its origin and connection to “pagan” teachings.  In the General Council of the Church of Nicaea, 324, there was considerable argument over whether or not Revelation should be included in Christian canon.  Bishop Cyril of Jerusalem in 340 omitted the book from his canon.  The Synod of Bishops in 364 elected not to include Revelation from the New Testament.  In 370, however, Bishop Epiphanius of Salamis of the Island  of Cyprus reinstated Revelation.  But then in 375 Bishop Gregory Nazianze in S.W. Cappadocia struck Revelation from his canon.  And in 380 Bishop Philastrius of Brescia also chose to omit Revelation.

It is notable that over 1200 years later (16th century) there was still rational objection to Revelation as not harmonious with Christ’s teachings. Luther, for example, advocated the removal of the book as well as three other books closing the New Testament; James, Jude, and Hebrews–all deemed as “inferior.”

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