"Don't Shoot!! I'm Just a Renegade French Jesuit Organist!!"
Swanny wrote:So Red are you excited about the coming rapture? Although judging by your behaviour on here you don't seem like a very good christian type so maybe they won't be taking you
P.S. Don't worry nothing will happen on Saturday
Swanny wrote:He's being a bit quiet so that when he comes back (after nothing happens) he can say it was just a hoax put out by nonbelievers
Swanny wrote:I had a great day today. Sun was shining and I was out on my motorbike. I reckon rapture happened and I went to heaven
RedEzra wrote:The Revelation 12 sign is an astronomical mark in time telling God's watchmen that the world's last ungodly power is fast approaching with great trouble for all the people of the world. What is the point of a sign ? It is to inform or warn about an approaching event right. Naturally a sign comes before an event.
"Above all understand that in the last days scoffers will come, scoffing and following their own evil desires. They will say, 'Where is this coming he promised? Ever since our ancestors died, everything goes on as it has since the beginning of creation.' But they deliberately forget that long ago by God’s word the heavens came into being and the earth was formed out of water and by water. By these waters also the world of that time was deluged and destroyed. By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of the ungodly." - 2 Peter 3:3-7
RedEzra wrote:burgundia wrote:RedEzra wrote:The world as we know it is actually collapsing around us guys.
Fukushima mass animal deaths volcanos earthquakes extreme weather wars and rumours of wars. The new world order which the international elite is calling for is in our immediate future. And their ten new commandments are written in stone down in Georgia.
So do not talk bubble gum blabber to me.
Do not tell me that everything is fine and that i am you and you are me and we are God and all is well. That is bubble gum !
What a revelation! I am sure nobody heard about it until now.
That is not the point. The point is there are a lot of bubble gum blabbers who are so removed from reality that they speak as if they spent their entire life in a private bubble.
Or they refuse to acknowledge practical reality and just sit and fantasize about how they want the world to be... withouth providing proof for their philosophising.
Buddhists gurus and new agers all belong in that basket of bubble gum blabber.
RedEzra wrote:You live in a creation.
The earth you thread and the air you breathe and the fruits you eat and the water you drink and the trees you climb and the grass you lay on...
You not only live in a creation... you also are a creation.
Created by somebody greater than you... and that fact can be tough to swallow for an ego.
There is somebody so much greater smarter and more powerful than you... tuff deal with it !
RedEzra wrote:"You brood of vipers ! Who warned you to flee from the wrath to come ?"
Those were the words of welcome from John to the people who came to be baptized by him in the river Jordan. Not exactly politically correct by today's standards... nevertheless John was the greatest human being ever born according to Jesus.
"Truly I tell you, among those born of women there has risen no one greater than John the Baptist. Yet even the least in the kingdom of heaven is greater than he." - Matthew 11:11
John was of course not the greatest human being because of his temper tantrums... but because he was chosen to prepare the way for the ministry of God Almighty Himself.
Aquaries1111 wrote:The question Neo: is
"Who's who in the zoo"?
orthodoxymoron wrote:A couple of weeks ago, I witnessed a HUGE 'S' in the sky (above a thin cloud-cover) in the Pacific Northwest!! It was perfectly-symmetrical and well-defined!! I think it was on a Sunday the Seattle Seahawks lost a football-game. I didn't have my phone with me, so I didn't get a photograph. Was this a HAARP attempt to trigger a Cascadia subduction-zone disaster?? Damned if I know. Regarding 'Who is Who??' we might NEVER know!! I continue to suspect 'Top-Dog' multiple-bodies and multiple-personalities, but I obviously can't prove it!! BTW, have I met you, A-1??
Viewer discretion advised for all of these disturbing videos. I'm not sure what my
point is, but I simply attempt to create some sort of a research-baseline for
Sirius-Researchers who know a hell of a lot more than I do.
"I'm Just a Patsy!!"
To whom it may concern, "Conduct Info-Wars (if you must), but skip the Terrorism-Thing. It's easier that way." Notice in the above-video that there seems to be multiple-shooters in multiple-locations (but I'm not an expert). I found this video highly-disturbing. Notice that the people getting into the cab kept saying "Broken-Leg" but no one seemed to have a broken-leg!! They all wanted to go to a motel, and not to a hospital!! Was "Broken-Leg" a code for some aspect of a staged-event?? I don't know how these things work, even though I know "Agent Orange"!! We go "Airborne" as we go "Incognito"!!
Anyway, consider reading Job through Daniel, straight-through, over and over, and see what YOU think!! I think the Bible is highly-problematic, yet highly-necessary, regarding salvaging this highly-problematic civilization!! I continue to suspect that we are in more trouble than most anyone can imagine (including me)!! The following article doesn't necessarily reflect my thinking, but I thought someone might enjoy reading it!! Also, I need your opinions regarding the videos at the bottom of this post!! BTW, I've joked about the 'aliens' messing with me, and connecting my brain and/or soul to a mainframe, but why do I hear a strange-sound, and see a test-pattern in my visual-field?? I previously mentioned an 'Unseen Individual of Interest' who was in a room next to the one I was in, and who seemed to be highly important, intelligent, and rude!! "You can do a table-dance for me!!" "Why did you do THAT??!!" "I don't want to talk to you anymore. Goodbye." Well, I think I might've recently spoken with them face to face, and they were extremely rude to me, but I don't want to talk about it. They simply fit-in with my 'Rachel Constantine' and 'Josephine Mataros' conceptualizing. Enough Said.
Angel Manuel Rodríguez Biblical Research Institute Nov. 1997
https://adventistbiblicalresearch.org/sites/default/files/pdf/investigative.pdf
I. Introduction
This article summarizes some of the more recent attacks to the Adventist doctrine of the sanctuary by persons who formerly worked for the church. Two specific individuals are mentioned and quoted throughout this document, namely Desmond Ford and Raymond F. Cottrell. Neither of them represents or speaks for the church or on behalf of Adventist theologians and the church does not consider them to be representative of Adventist beliefs. Anthony A. Hoekema, a non-Adventist critic, is also quoted to attack the Adventist position. The main burden of the article addresses the biblical foundation or lack of foundation for the teaching of the investigative judgment. Using arguments from the theologians cited above, the article concludes that the doctrine is not biblical because there is no link between Daniel 8:14 and Leviticus 16 and because the context of Daniel 8:14 does not support the Adventist interpretation. These questions have been studied in depth by Adventist scholars and, based on careful study of the Scriptures, satisfactory answers have been given.
The Biblical Research Institute of the General Conference published seven volumes dealing with the sanctuary and the interpretation of Daniel and Revelation. They contain a collection of biblical studies prepared by a large number of Adventist theologians who firmly believe that our teachings on the sanctuary are biblically based. The volumes carry the general description of “The Daniel and Revelation Committee Series” and can be obtained from our Adventist Book Centers. The article makes reference to a small committee set up by the General Conference in the 1950’s to study Daniel 8:14. Quoting Raymond Cottrell, it says that the committee was not able to support the Adventist interpretation. This is obviously the opinion of Raymond Cottrell, who was a member of the committee and opposed any interpretation other than the one he was promoting. The great majority of the members supported the Adventist position. Because of attempts by some to change the church’s position, the work of the committee was left unfinished. It is saddening that some among us have raised themselves to undermine truth but for us this is a sign of the times. In what follows we will provide some of the biblical materials and reasons why we believe that the argument of this article is an attack against biblical truth. It will become clear that contextually as well as linguistically the Adventist interpretation is on solid biblical ground. We encourage the reader to study this material carefully, with prayer and with an open Bible.
1. Relation Between Daniel 8 and Leviticus
Daniel 8:13-14 is part of a large vision (hazôn) which began in 8:1. The prophet saw a ram with two horns, one higher than the other, charging to the west, north, and south. It was attacked and defeated by a he-goat coming from the west having one horn between the eyes. The he-goat was magnifying itself exceedingly when its horn broke into four which grew to the four winds of the heavens. Another horn appeared from one of the winds. It was a horn coming from small beginnings (“little horn”) which grew exceedingly great to the south, east, and to the glorious land and had control over the host of heaven, i.e. the people of God (vs. 10, 24; cf. Exod 7;4). This geographical, horizontal expansion (vs. 9-10), was followed by a vertical expansion or conquest (vs. 11-12). The horn magnified itself against the Prince of the hosts, took the continual away from him, overthrew the place of the sanctuary, and cast down the truth to the ground. It is in this setting that the prophet hears a holy one asking, “For how long is the vision. . . ?” and the answer was given, “For two thousand and three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state”[nitsdaq], (8:13-14). It is very important for any exegete to observe that language used in the context of the Israelite sanctuary and its services is employed in Daniel 9-14 to describe the work of the little horn and the work of the Prince of hosts. Thus is established a linguistic and theological relationship between this passage and particularly the book of Leviticus.
It is interesting to notice that the symbols used to represent political powers are a ram and a he-goat (vs. 20-21), both of which are clean animals used as sacrificial victims. In chapter 7 the symbols are strange composite creatures. The term “horn” (qeren) reminds us of the horns on the four corners of the altar (cf. Lev 4:7), and “truth” could designate the instruction the priest handed over to the people (’emet, 8:12; cf. Mal 2:6). The term “transgression” (pešac, 8:12) is used in Leviticus 16:16 to designate sins expiated during the Day of Atonement. Several terms for “sanctuary” are used which are obviously terms employed in the context of the Israelite worship: makôn (place) is used to designate God’s earthly (Isa 4:5) and heavenly sanctuaries (1 Kgs 8:39); and the same applies to miqdaš (“sanctuary”; Lev 26:2; Ps 68:33-35), and to qodeš (“sanctuary”; Exod 30:13; Ps 68:5). This last term is used in Leviticus 16: 2 to designate the Most Holy Place of the Israelite sanctuary that was cleansed during the day of atonement. The term “hosts” is used in the context of the tabernacle to refer to the Levitical guard (Num 4:3, 23). The verb “take away,” used by Daniel (8:11) is also used in Leviticus to designate the act of removing from the sacrifices the parts which belonged to God (e.g. Lev 4:10). The heavenly beings mentioned in 8:13 are called “holy ones” (qadôš), a rather strange way of referring to angels but which is used here to establish a connection with sanctuary terminology. The term hatamîd (the continual, the daily) is used in the Old Testament to designate the daily work of the priest in the holy place. It is never used in connection with his work in the Most Holy Place.
The fact that the “Prince of hosts” is a heavenly being (see Joshua 5:13-15) indicates that the sanctuary mentioned in 8:9-14 is the heavenly one, where he performed the tamîd. By using these terms Daniel is explicitly cementing a linguistic and ideological connection with the Israelite sanctuary. He presupposes that his readers are acquainted with the worship system, therefore he can use the vocabulary without explaining it. In order to interpret the vocabulary correctly one is forced to go to Leviticus to find out how that terminology is used there. The use of language employed in the sanctuary services enables us to understand the work of the Prince of hosts, and the nature and work of the little horn. The political concerns of the horn are not ignored (v. 9-10), but the main concern is with its attitude toward the sanctuary and the Prince (vs. 11-12). The horn attacks the sanctuary guard, the host, defeats them (v. 10), and goes after the Prince and the sanctuary. This spiritual attack is described in terms of a military one. The tamîd (the daily service) is taken away from the Prince, and the foundation/place of the sanctuary is cast down to the earth. Having done that the little horn sets up its own host in control of the tamîd as an act of rebellion/transgression (v. 12). The “truth” associated with the sanctuary is disposed of by this anti-God power (cf. Dan 7:25). It is extremely important to notice that the language used by Daniel makes it clear that the little horn does not contaminate the sanctuary. Daniel does not use a single term that could suggest the idea of contamination. What we have here is an attack on the sanctuary which profanes it (halal; cf. 11:31), but does not contaminate it. The sanctuary is treated by the horn-power as a common place. This discussion makes clear that the little horn affects somehow the work of the Prince in the holy place, that is to say the tamîd (his continual mediation). The immediate question is, would the horn be able to interfere in any way with the mediatorial work of the Prince in the Most Holy Place, i.e. the cleansing of the sanctuary? This is the question addressed in 8:13-14.
2. The Meaning of Nitsdaq in Daniel 8:14
The verb nistdaq, a verbal form of the root tsadaqh, has been translated in different ways: “shall be cleansed,” “shall be restored to its rightful state,” “emerge victorious,” “be restored,” “be reconsecrated,” etc. Two particular reasons make it difficult to decide how to translate this verb here. First, the verbal form employed by Daniel is not used anywhere else in the Old Testament (simple passive [niphal] of tsadaq); and, second, the verbal root never takes as its object the sanctuary, except here. The basic verbal root (tsadaq) is usually translated “to be in the right, to have a just case, to be righteous.” Interestingly, the root tsadaq is used in connection with the sanctuary, particularly in the book of Psalms. The individual who went to the temple and who had been loyal to the covenant was considered by the Lord to be righteous (24:3-6: cf. Deut 26:13-15). Those who participated in the sanctuary services were required to be blameless (tamîm) and righteous (tsedeq), 15:1-2. To be blameless means here to be righteous. This righteousness was a gift from God (4:1; 17:1) and was impossible apart from atonement.
The righteous one (tsaddîq) was a person whose sins had been forgiven by the Lord (32:1, 5, 11). This righteousness was granted in the temple through a priestly declaration (24:5). Also righteous is the person who, in the setting of the sanctuary, was judged by God and declared innocent; the individual was vindicated (7:8-9; cf. 35:24-25). Accused of a crime he or she did not commit, the person went to the sanctuary asking God to judge him/her, to vindicate him/her. This use of the root tsadaq indicates that it is basically a legal term. In the Psalms access to the sanctuary required righteousness on the part of the worshiper; in Leviticus cleanness was required (e.g. Lev 13:46; 14:1-20). To declare a person clean was tantamount to declaring him or her righteous. These two ideas, to be clean/to be righteous, are found together in Isaiah 53:11: “By his knowledge shall the righteous one, my servant, make many to be accounted righteous [yatsdîq “he declares (them) righteous”]; and he shall bear their iniquities.” The many are declared righteous because the Servant removed their sins from them (cf. v. 12), that is to say, he cleansed them. To be declared righteous is the same as to be cleansed. There is a theological and linguistic connection between to be righteous and to be clean in the context of the sanctuary. In fact the verb tsadaq is used in the Old Testament in synonymous parallelism with the verb taher (be clean, pure), used in Leviticus 16 to designate the cleansing of the sanctuary (Job 4:17; 17:9); and also with the verb zakah (“be pure, clean”; Ps 51:4; Job 15:14; 25:4).
The noun tsedeq (righteousness) is also used in parallelism with bor (“purity”; Ps 18:20). This indicates that the meaning of the root tsadaq includes the idea of cleansing and that this dimension of meaning is expressed particularly in the setting of the sanctuary services. The root tsadaq played a significant role in the Israelite sanctuary services. Those services seem to have revolved around the concept of tsadaq: the worshiper entered the temple through “the gates of righteousness” (Ps 118:19); brought a “sacrifice of righteousness” (Ps 4:5; 51:19); and the priest, “clothed with righteousness” (132:9), interceded on behalf of the offerer before the Lord of righteousness (11:7). Consequently, the person received in the temple “righteousness from . . . God” (24:5). Since the root tsadaq is used in the context of the sanctuary services, it should not surprise anyone to find it in Daniel 8:14, accompanied by a significant number of terms used in that same context. This suggests that nitsdaq should be interpreted in terms of its extended meaning in the sanctuary setting, which would be “to declare righteous” or “be vindicated,” “to be cleansed.” But how can this be said of the sanctuary? This would make sense only within the sanctuary services. The sanctuary cannot be separated from the fact that it is God’s dwelling and that He meets there with His people to celebrate redemption and grant them atonement and forgiveness. The nitsdaq of the sanctuary would then have an impact on the sanctuary itself—by cleansing it—and on God and His people, who would then be vindicated. Only such a rich root as tsadaq could express the ideas of cleansing and vindication, combining legal and redemptive concerns in a sanctuary setting bringing the resolution of the sin problem to its consummation.
The verb taher (to cleanse, purify), with its emphasis on cleansing in the context of the Israelite sanctuary, was too narrow to be used in the cosmic setting of this apocalyptic vision which deals with the final cleansing of the heavenly sanctuary and with the ultimate cosmic vindication of God and His people. The article suggests that the nitsdaq of the sanctuary redresses the damage done to the sanctuary by the little horn. What is overlooked here is that the verbal root tsadaq does not mean “to reconsecrate,” and neither is it used to designate the restoration of a building or of its use. It is rather used with respect to people who are vindicated, whose right is restored to them. What the text is saying is that the little horn’s control over the tamîd (the daily) would come to an end at a particular moment of time, that is to say, when the cleansing/vindication of the sanctuary will be taking place. The logical question is, why would the heavenly sanctuary need to be cleansed? The answer is found in what took place during the day of atonement in the Israelite sanctuary (Lev 16). Notice that Daniel 8 mentions the tamîd (the daily) but we are not told what it is or why it is important. We found the meaning and significance of the term by studying its usage in the Israelite sanctuary. This is what needs to be done with the purification/vindication of the sanctuary mentioned in 8:14. But before we do that let us deal with the time period. The 2300 Evenings and Mornings: The answer to the question, “Until when . . .?” is given as, “Until 2300 Evenings and Mornings, then the sanctuary would be cleansed/vindicated.” The phrase “evenings and mornings” is used only in one other place in the Bible, namely, Genesis 1, to designate each day during Creation week (e.g. vs. 5, . The 2300 evenings and mornings are a period of 2300 prophetic days which represents 2300 years.
The beginning of this prophetic period is suggested by the question itself: “Until when the vision, the daily/continuance, and the transgression causing horror, to make both the sanctuary and the host a trampling?” (v. 13). This literal translation differs from others in that it separates the noun “vision” (hazôn) from “daily.” Most versions consider these two nouns to be in a very close relationship and translate them, “the vision of the daily,” limiting the question to the period during which the little horn was active. But the Hebrew text does not allow for this. (The first noun is in the absolute state; it has an article and long vowels.) It rather suggests that a comma be placed after tamîd, “daily.” The term hazôn (vision) is used in verses 1-2 to refer to the vision of the different animals. The question, then, is interested not only in the period during which the horn is active but also in the period of time that will take the whole vision to be fulfilled (vs. 112). This implies that the 2300 days/years should begin to be counted from the time during which the ram was active, that is, from the time of the Medo-Persian empire (v. 20). The vision will run from that time until the moment when the cleansing of the heavenly sanctuary begins. In looking for a more specific date for the beginning of the 2300 years the connection between Daniel 8 and 9 is very important. There are clear connections in terms between both chapters. In Daniel 9:23 Gabriel tells the prophet, “Understand the vision” (mar’eh).
The term mar’eh (vision, appearance), is the same one used in 8:26-27 to refer to “the vision of the evenings and mornings” the part of the hazôn, vision of chapter 8 which had to do with the time period. Gabriel interpreted the vision to Daniel except the audition concerning the 2300 years. At the end of chapter 8 Daniel stated that he did not understand the mar’eh. In chapter 9 Gabriel came to assist Daniel in understanding the mar’eh (vision) of the time period. Notice that in both chapters the verb “understand” is used (8:23-27; 9:1, 22-23) and that there is a common concern for the sanctuary. In 9:24 the sanctuary is dedicated and its services began and in 8:14 the sanctuary is being cleansed. The time prophecy of the 70 weeks forms part of the 2300 years. The verb “decree” in 9:24 also means “to cut off.” That is one of the meanings of the verb hatak (at least in Mishnaic Hebrew and in texts found in the Canaanite city of Ugarit [1300 BC]). The implication is that the 490 years were “cut off” from the 2300 years period. The 490 years began with the decree of Artaxerxes in 457 BC to rebuild Jerusalem. That is also the starting point for the 2300 years. The end point of that period would fall in A. D. 1844. It is then that the sanctuary will be cleansed/vindicated. It is at this particular time within salvation history that Christ begins the second aspect of his mediatorial work in the heavenly sanctuary mentioned in Hebrews 9:23 (see the last section of this paper).
3. Daniel 7:9-10, 13-14, 26-27: Judgment Scene
Daniel 7 contains an important judgment scene which, as we will show, parallels the sanctuary audition in 8:13-14. The judgment scene describes the initiation of the judgment (vs. 9-10), its conclusion (v. 13-14), and a short interpretation (vs. 26-27). The prophet saw thrones set in place for the members of the court to sit on. The wheeled throne of God was there, too. He appeared under the symbol of an Ancient of Days and sat on His throne. The books were opened before the court, one like a Son of Man came to the Ancient of Days, decisions were made, and the Son of man and the saints of the Most High received the kingdom. (1) Time of the judgment scene. In order to understand the function and purpose of this judgment it is important to establish clearly its place within the sequence of events in the vision. Daniel saw four beasts: one like a lion (v. 4), one like a bear (v. 5), another like a leopard (v. 6), and the fourth one was indescribable and had ten horns (v. 7). Daniel saw another horn coming out and uprooting three of the others. This little horn spoke against God, persecuted the saints for 3 1/2 times (360 x 3 + 180 = 1260 days/years), and changed or attempted to change the law and the times (v. 25). The judgment scene is introduced when the little horn was actively speaking great words against God (v. 11, 25). It had been persecuting the saints already for 3 1/2 times. The judgment takes place toward the end of the reign of terror of the little horn. In fact, as a result of the judgment the little horn lost its dominion and was destroyed. It is also after the judgment that the Son of man and the saints received God’s eternal kingdom (v. 27). The vision moves from persecution of the saints to judgment to the kingdom of God.
The judgment described in Daniel 7 takes place before the little horn is destroyed and the kingdom of God is established for ever. (2) Investigative Judgment. Several elements in the vision indicate that this is an investigative judgment, not an executive one, and that it takes place in heaven. In fact, the judgment scene is a heavenly one. God is there together with His council. In addition, thousands of His messengers are present to serve Him and to witness the judgment. The cosmic nature of this judgment is thus emphasized. The universe is interested in these proceedings. The investigative nature of this judgment is clearly expressed by the reference to books (v. 10). These contain the records of the lives of those who would be judged. They are not there in person but the records of their lives are there and they are being scrutinized. There are several references to celestial books in the Old Testament, all of them associated with God’s people. The righteous ones are listed there (Ps 69:28). Record is kept of their prenatal lives and of the length of their lives (139:16), their personal conflicts and struggles (56:, their words and thoughts (Mal 3:16), their good deeds (cf. Neh 13:14), and their sins also are recorded there (109:14; cf. Isa 65:6). Those sins can be blotted out of those records (109:4) although in some cases the name of the impenitent sinner is blotted out (Exod 32:32-33; Ps 69:28); in both instances the records would have been cleansed. Isaiah describes the remnant left in Jerusalem to enjoy the messianic era as those who were recorded for life (4:3). This took place after God cleansed them. In the New Testament the book of life is mentioned a number of times. It contains the names of those who committed themselves to the Lord (Phil 4:3; Rev 3:5; 13:8; 17:8; 20:12, 15) and is called the Lamb’s book of life (Rev 21:27). Records also are kept of the wicked ones to be used to judge and condemn them after the millennium (Rev 20:12).
The records discussed in the judgment scene in Daniel 7 are the records of God’s servants. They were being judged and the court decided in their favor (7:22). They were vindicated before the universe and they could now possess the kingdom. This is confirmed by comparing this judgment scene with Daniel 12:1-2. Michael stands up to receive the kingdom of glory. This was preceded by the defeat and destruction of the enemy from the north (11:45). Then the saints are delivered and a resurrection takes place. Those resurrected to eternal life have their names written in the book (12:1). This suggests that the investigative judgment examines also the records of those who died trusting the Lord. Their names were investigated and retained in the books because their sins were blotted out from the records forever. They, together with those who were delivered from the persecuting powers, can inherit eternal life. The judgment discussed in Daniel 7 is a vindicative judgment which declares the righteous ones worthy of inheriting the kingdom of God. This is done before the council of God, before the Son of man, before the universe. The deliberations of this court are opened to God’s intelligent creatures; God’s judicial decisions are being observed by those who are not necessarily members of the court. This serves to vindicate God’s government, the way life has dealt with sin and salvation, His actions before His vast universe. In this judgment God is also vindicated (cf. Ps 51:4).
The little horn is not judged in the sense in which the saints are judged, but it is condemned. Here we must be reminded of the biblical understanding of legal proceedings particularly in the context of innocent persons being falsely accused of a crime. They went to the temple court asking the Lord to judge them (Ps 7:8; 26:1), to examine their cases in order to be vindicated (7:9; 26:2). The wicked one functioned as the accuser in the court (cf. Zech 3:1-4; Ps 35:1). The vindication of the righteous ones confirmed the evilness of the wicked and in order to restore them the one causing the disruption was neutralized, condemned, and his or her power removed. This is what we seem to have in Daniel 7.
4. Meaning of the Cleansing/Vindication of the Sanctuary in Daniel
There is a clear connection between the judgment scene in Daniel 7 and the audition concerning the heavenly sanctuary in 8:13-14. The two chapters describe in parallel form the history of the world from the prophet’s time to the time of the end. Each chapter adds new elements throwing light on the nature of the great controversy and on specific events within salvation history. The investigative judgment and the cleansing of the sanctuary complement each other, enriching our understanding of Christ’s mediatorial work in the heavenly sanctuary shortly before the Second Coming. The book of Daniel looks forward to the time when the salvation of God’s people will be final. They are already the saints of the Most High. They received the cleansing benefits of the sacrificial death of the Messiah (9:24, 27) and He can, therefore, represent them in the heavenly court (7:13-14, 18). Yet, their cleansing and salvation is heading toward its final consummation. The vindication/purification of the sanctuary mentioned in Daniel 8:14 is what makes the vindication/purification of God’s people final before the universe. Their sins will be blotted out from God’s dwelling and they will inherit the eternal kingdom of God. During the day of atonement God judged His people. The vindication/purification of the sanctuary in Daniel includes also a work of judgment.
As we indicated, the verb used by Daniel to refer to the cleansing of the sanctuary (tsadaq) is primarily a legal term. In it legal and cultic aspects are brought together, making it possible to interpret the priestly work of the Prince in juridical-redemptive terms. This judgment seeks primarily to vindicate God’s people. This is developed in Daniel 7. There the saints were judged and acquitted. They remained in an attitude of complete dependence on God under the most distressing circumstances. The record of their lives was examined and their sins blotted out. Those whose names were preserved in the books, including the dead saints, inherited the kingdom (7:22; 12:1-2). Thus the sanctuary is cleansed. The priestly ministry of the Prince, mentioned in 8:11, was performed on behalf of God’s people. It was an intercessory ministry which granted forgiveness of sin. The purification of the sanctuary, referred to in 8:14, will make it clear that the involvement of the sanctuary in the sin problem was an effective way of disposing of the sin problem and that the transfer of sin to the sanctuary in no way affected God’s character. The cosmic judgment in Daniel 7 points precisely to this dimension of God’s concern for His own reputation and for the holiness of His dwelling place. The final resolution of the sin problem takes place before God’s creatures and they are allowed to open the books and examine them. As a result of this process the instrument of salvation, the Son of man, is recognized as universal king (v. 14). God’s contact with sin then comes to an end; the sanctuary was cleansed/vindicated.
5. Day of Atonement in Hebrews
In Hebrews there are clear references to the Israelite Day of Atonement. This is particularly the case in 9:25-26; 10:1-10. In these two passages the sacrifice of Christ and those offered during that day are contrasted. Christ’s sacrifice is described as unrepeatable and His blood as superior to the blood/sacrifice offered by the high priest in the earthly sanctuary during the Day of Atonement. Hebrews 9:25 states that He does not have to offer Himself again and again and 10:11 adds that He did that “once and for all.” The comparison is not between the ministry of the high priest in the Most Holy Place and Christ’s work in the heavenly sanctuary but between the effectiveness of Christ’s blood/sacrifice and the limited function of animal blood in the old system. The purpose of the references to the Day of Atonement in Hebrews is, then, to contrast Christ’s sacrifice with those of the Old Testament (7:27; 10:11), including the ones offered during the day of atonement, in order to show the superiority of the sacrifice of our Lord. Hebrews 9:23 is a very significant passage in a discussion of the typological meaning of the Day of Atonement in the earthly sanctuary. Scholars have been surprised by the statement made by the apostle that the heavenly things need to be purified. However, it is not difficult to interpret this passage once it is recognized that the reference is to the Day of Atonement.
There is here a clear indication to the effect that Christ is to perform in the heavenly sanctuary a work of cleansing that is the typological equivalent of the work of the high priest in the earthly sanctuary during the Day of Atonement. The passage does not state that this cleansing takes place immediately after Christ’s ascension. It simply states the important fact that the heavenly sanctuary also is in need of cleansing. It was in need of cleansing when the epistle was being written. This symbolism is not developed, neither is the time element discussed. Nevertheless, the connection is significant because it recognizes the fact that Christ’s mediatorial work encompasses the theological content of the annual services in the Israelite sanctuary. In addition, the context suggests that the cleansing of the heavenly sanctuary is connected with Christ’s death on the cross as sin bearer (vs. 26, 28) and with His work before the Father on behalf of His people (v. 25). At the cross He offered Himself for us and His blood is powerful enough to bring the sin problem to an end. He ministers for us in the heavenly sanctuary, applying the benefits of His sacrificial blood to those who believe and consummating our salvation through His work of judgment. The work of Christ on the cross and in the heavenly sanctuary should be our constant object of study. Every church member should explore the wondrous love of God revealed to us in Christ and in what He has done, is doing, and will do for us.
What if Proverbs, Psalms, Isaiah, Daniel, and Ecclesiastes were considered a 'Stand-In Real-Deal' hinting-at a 'Pre-Eden Real-Deal'?? You might have to think about this for a few-years to really grasp the full-impact of what I'm implying. What if the souls in this solar-system were somehow separated from the Real-Deal in Antiquity, and have been attempting to replace the Real-Deal by Creating God in the Image of Fallen and Sinful Humanity (or something to that effect)?? What if the Theists and Atheists are BOTH Correct and Incorrect?? Perhaps this is why I 'enjoy' listening to Theist v Atheist debates. What Would Richard Carrier Say?? What Would John Shelby Spong Say?? What if the Bible and EGW are Matrix-Modifiers rather than the Real-Deal?? What if 1 Corinthians and James should supplement Proverbs, Psalms, Isaiah, Daniel, and Ecclesiastes?? What Would an Ancient-Anunnaki Supercomputer Say and Do?? What Would the Heathen God Say and Do?? This thing might be nastier and more-complex than even the Creator(s) of the Matrix could possibly imagine. Once again, consider the Conflict of the Ages Series in the Context of Science Fiction (for better or worse, I know not). What if the Millennium extends from the Original Rebellion Against God and the War in Heaven all the way to the End of the World and the Cleansing of the Sanctuary?? What if Everyone and Everything are being Militarized in Preparation for the Battle of Armageddon which might be the Final-Assault Against the Kingdom of God?? Consider Possibility-Thinking Relative to the Kingdom of God. This stuff might mostly be for Secret-Theologians in Underground-Bases. The Horror. Consider the Following Minimal-List:
1. Proverbs, Psalms, Isaiah, Daniel, 1 Corinthians, James, and Ecclesiastes (in-order, straight-through, over and over).
2. The Music of Bach and Buxtehude (listened-to while reading All of the Above).
3. Daily Exercise in Nature (with Allopathic and Naturopathic Medicine in Prevention and Treatment).
Thank-you for the PM, NANUXll. I'm just a Rank-Amateur. I'm Over the Hill, and Slowly Going Downhill. I'm sort like the Old Man from Ballard, WA with a 1963 'Dodge Dart' (with a slant-six) with a seatbelt dragging, while going 15 mph below the speed-limit on the Internet-Superhighway (while gnawing on leftover-lutefisk)!! I'm merely providing some of you with a Research-Laboratory and a Spiritual-Exercise. I'm not promising anyone a Rose-Garden, while leading them down the Primrose-Path to Perdition.
RedEzra wrote:For about 2000 years people have wondered when will Jesus return and whether it is immediate or not. Most of those people are already dead and buried and now we who are alive wonder as well. When will He come and is He slacking ? 2000 years is a long time waiting for someone...
Well it's not long now... as there is an astronomical mark in time in the Book of Revelation Ch 12 that paints the picture of a specific point in time. No other place in the Bible are we given an exact date for an event... and without astronomy software probably nobody would find it.
Of course most importantly God gives and restrains insights into His mysteries at His own discretion in the proper time. So someone found favor with God and was able to figure it out... and that person is Scott Clarke over at utube channel eternalrhythmflow.
Soon nobody no longer will wonder when Jesus will return... for an exact date is written in the stars and blueprinted in the Bible. For about 2000 years the appointed time was always there... in the movements of the planets and in the golden ink... waiting to be found and understood.
It is the glory of God to hide a matter and the glory of kings to find it. - Proverbs 25:2
Jesus is coming like a thief in the night to resurrect the righteous dead in glorified bodies... soon in the twinkling of an eye some men and women someone's father or mother a family member will become an angel with all the glory power and clarity vested in an angelic body.
This is the promise of God to those who love and obey Him. To those who don't love God and do not care about His moral code of conduct... well He is the Creator of the heavens and earth and the Maker of man... so how could anybody exist if God did not bring us into being ?
God is not going to force us to love Jesus or obey Him because God do not make autobots but free willed spirits made in His image. He will give us what we want. Well enough of my rambling... two months to go guys.
I think I've scratched an itch -- right down to the bone!! I had intended to stop posting a couple of months ago -- but I just couldn't. Now, I'm well into yet another U.S.S.S. thread -- with no end in sight!! But I realize that No One is Interested -- and No One Wants What I Have (or Had) to Offer. I figured that out years ago -- or was it decades ago?? Centuries or even Millennia ago?? Further back than THAT?? From the Foundation of the World?? I might attempt some sort of silent self-development -- without sharing the secrets of my insanity!! It's probably easier that way. Like I've said so many times -- I have a lot of reading to do. Here's yet another Famous Minimal-List:burgundia wrote:Are you using this Bible?
1. Patriarchs and Prophets (Ellen White).
2. The SDA Bible Commentary -- Volume 3 (1 Chronicles to Song of Solomon).
3. Prophets and Kings (Ellen White).
4. The SDA Bible Commentary -- Volume 4 (Isaiah to Malachi).
5. The Desire of Ages (Ellen White).
6. The SDA Bible Commentary -- Volume 6 (Acts to Ephesians).
The recommended-plan is to read these sources in order (straight-through -- over and over) as a mental and spiritual exercise. This is a more difficult and time-consuming project than most people are willing to participate in. I doubt that ANYONE will follow this prescription. Here's a concept which would probably make EVERYONE Angry!! I've been taking a closer-look at the SDA Bible Commentary -- simply because it's a scholarly part of my tradition which avoids a lot of the criticism directed toward SDA's. But the seven volumes covering Genesis to Revelation are a HUGE amount of reading!! If I were forced to pick One Old-Testament Volume -- and One New Testament Volume -- which ones would I choose?? Consider my tentative choices:
1. The SDA Bible Commentary -- Volume 3 (1 Chronicles to Song of Solomon).
2. The SDA Bible Commentary -- Volume 6 (Acts to Ephesians).
Are these two volumes logical-companions?? I think volume 4 is extremely important to my present eschatological-studies, but what about the general-public?? I continue to be troubled by what Acts through Revelation DOESN'T DO Regarding the Life and Teachings of Jesus (as found in the Four-Gospels). It's as if the Historical-Jesus doesn't exist!! Also, the Four-Gospels don't contain a lot of the teachings found in Acts through Revelation. One of the biggest questions for me is why the New-Testament is not mostly a Commentary on the Old-Testament??!! Where is "The Missing-Link"?? What if there is a missing ancient-commentary consisting of 32 books??!! Some of you might know what I'm talking about!! I don't want to go there anymore, if you know what I mean. Still, what if the 5 books are 1 Chronicles -- Job -- Ecclesiastes -- Daniel -- and Zechariah?? What about Isaiah -- Jonah -- and Malachi?? What if the 32 books constitute a New-Testament Style Old-Testament Commentary?? What if Cleopatra had a lot to do with this hypothetical sort of thing?? What if the Library at Alexandria was a TRAP??!! What if the Piso-Family were Front-Men for the writings of someone writing in the first and/or second centuries B.C.?? What if Cleopatra turns-out to be Jupiter Jones?? What Would Balem Abrasax Say?? What Would Abraxasinas Say?? Is the name-similarity coincidental?? Perhaps I should stop. No one gives a damn about my tripe!! Why should I give a damn?? Damned if I know. What Would Gabriel, Michael, Lucifer, Azazel, Anchor, Mitch, Rich, Sherry, Dan, Angie, Anubis, Ra, and Serqet All Say?? I'm frankly sick and tired of the blame-game and the name-change-game. Monopoly Shell-Games are SO Overrated. BTW -- Are Fast and Arrogant Walking and Talking Somehow Salvific??
Here is a study-list (preferably using the King James Version) you might find interesting and enlightening. This is sort of a Royal-Model Wisdom-Literature Approach to Egyptian-Roman Judeo-Christianity!! You might have to spend a couple of months with this list, to really understand what I'm hinting-at. Once again, I am NOT a scholar, expert, or authority. Read while listening to the music -- regardless of whether you like the books or the music. I think this is a significant mental and spiritual exercise!! Watching Stargate SG-1 episodes might have a new and living meaning!! Try thinking freely as you study, watch, and listen. I once heard Dr. Walter Martin speaking of Studying the Bible Without Quoting the Bible. Try studying this list as a method of ethical and spiritual elevation -- without attempting to impose history upon modernity. One wouldn't necessarily need to be a Christian -- or even be religious -- to benefit from this approach. This is not a line in the sand -- just an interesting road less traveled -- with some possibly HUGE theological implications and ramifications. Even if I'm completely wrong and crazy -- this is sort of a neat way to do theology -- isn't it??? One more thing. Don't Refuse Toulouse -- Unless You Are a Boeing Employee!!
1. Isaiah.
2. Matthew.
3. Job.
4. Mark.
5. Psalms.
6. Luke.
7. Proverbs.
8. John.
9. Ecclesiastes.
10. Christ's Object Lessons by Ellen G. White.
11. Tempest and Exodus by Ralph Ellis.
12. The Gods of Eden by William Bramley.
13. All Ten Seasons of Stargate SG-1.
14. The Music of Cesar Franck at Saint Sernin by Michael Murray.
http://en.wikipedia.org/wiki/Saint-Sernin_Basilica The Basilica of St. Sernin is a church in Toulouse, France, the former abbey church of the Abbey of St. Sernin or St. Saturnin. Apart from the church, none of the abbey buildings remain. The current church is located on the site of a previous basilica of the 4th century which contained the body of Saint Saturnin or Sernin, the first bishop of Toulouse in c. 250. Most of the current building was constructed in the Romanesque style between about 1080 and 1120, with construction continuing thereafter. Saint-Sernin is particularly noted for the quality and quantity of its Romanesque sculpture. In 1998 the basilica was added to the UNESCO World Heritage Sites under the description: World Heritage Sites of the Routes of Santiago de Compostela in France.
The abbey of St. Sernin was an ancient foundation. St. Sylvius, bishop of Toulouse, began construction of the basilica towards the end of the 4th century.[1]
Its importance increased enormously after Charlemagne (r. 768-800) donated a quantity of relics to it, as a result of which it became an important stop for pilgrims on their way to Santiago de Compostela, and a pilgrimage location in its own right. The size of the current building and the existence of an ambulatory may reflect the need to accommodate increasing numbers of pilgrims.
The difficulty of determining an accurate chronology for the construction of Saint-Sernin and the completion of its sculpture has given rise to numerous problems. At least as early as the 1010s, Bishop Pierre Roger had set aside a portion of the offerings to St. Sernin for an eventual rebuilding of the Carolingian church.[2] During the decade of the 1070s and by 1080 at the latest, the canons of Saint-Sernin had accepted the rule of St. Augustine and had placed themselves under the direct control of the Holy See.[3] Nevertheless, there are only two firm dates that bear directly on the church itself and even these involve certain difficulties. On May 24, 1096, Pope Urban II dedicated the altar of the still largely incomplete building.[4] Although there have been numerous attempts to determine the point that construction had reached at this time, the most that can be said with certainty is that 1096 is a firm terminus ante quem. That is, construction must have begun at least several years before that date.
The second firm date is July 3, 1118, the death of St. Raymond Gayrard, canon and provost of the chapter. A 15th-century life of the saint states that he took charge of the building after part of the church had been completed and that by the time of his death he had "brought the walls all the way around up to the completion of the windows..."[5] Unfortunately, the life was written much later, some three hundred years after the events it describes, and since at least three different Raymonds were involved in the building of the church, the biographer may have confused elements from the lives of all three.
At any rate, whenever started, it appears that construction of the church did not progress continuously through to completion, for there is physical evidence of several interruptions in construction. The literary evidence cited above indicates that construction proceeded from east to west and, indeed, it appears that the earliest part of the exterior walls is the southern, lower part of the ambulatory and its corresponding radiating chapels. The walls in this section are built of brick and stone, with a higher proportion of stone than elsewhere in the building. As construction proceeded, it was clearly marked by an increasing proportion of brick, the characteristic building material of Toulouse. While there is basic agreement on the starting point, interpretation of the subsequent archeological evidence is subject to varying opinions. The earliest systematic examinations, after the restoration of Viollet-le-Duc, concluded that there had been three major building campaigns.[6]
More recent observations have concluded that there were four major building campaigns.[7] The earliest section begins with the apse and includes the chevet and all of the transept below the level of the gallery, including the Porte des Comtes in the south face of the transept. The second stage is marked by the walls of the transept being completed with alternating courses of brick and stone. This change is also paralleled by a change in the style of the interior decorated capitals. This break is most evident in the transept buttresses, which change from solid stone at the bottom to bands of brick and stone at the top, a change which occurs at various levels around the transept but generally about the level of the gallery floor. There then follows another break between the eastern portion of the church - including the transept and the first few bays of the nave itself - and the rest of the nave. The alternating courses of brick and stone give way to a predominantly brick technique with stone quoins and stone window frames. This third campaign includes the wall enclosing the entire nave, including the western entrance and ends just below the gallery windows. During the fourth phase, the remainder of the nave was completed in brick with almost no stone.
The plan of the abbey church here was also used in the construction of the cathedral of Santiago de Compostela, "begun in 1082, too direct a copy to have been done by any but St. Sernin's own architect or his favourite pupil", but finished much earlier.[8]
The stone that killed Simon de Montfort in 1218, while he was besieging Toulouse, was thrown from the roof of Saint-Sernin.
In 1860, Eugène Viollet-le-Duc restored the church,[9] but his changes are currently being removed to restore the original appearance.
Despite being called a basilica, St. Sernin's deviates from the basilica plan of early Christian architecture in a few ways. It is much larger compared to earlier churches. It is also constructed mostly of brick. The building is in the form of a crucifix. The ceilings are vaulted, unlike many of the earlier churches. St. Sernin's contains radiating chapels which were used to display important relics. Another deviation from the earlier Christian churches is the addition of an ambulatory, a walkway that goes around the nave and side aisles to allow for viewing of the radiating chapels (which could be done while mass was being held without interrupting the ceremony). For these and other reasons, St. Sernin's is often said to follow the "pilgrimage plan" instead of the traditional basilica plan.
Exterior
On the exterior, the bell tower, standing directly over the transept crossing, is the most visible feature. It is divided into five tiers, of which the lower three, with Romanesque arches, date from the 12th century and the upper two from the 14th century. The spire was added in the 15th century. The bell tower is slightly inclined towards the west direction, which is why from certain standpoints the bell tower roof, whose axis is perpendicular to the ground, appears to be inclined to the tower itself.
The chevet is the oldest part of the building, constructed in the 11th century, and consists of nine chapels, five opening from the apse and four in the transepts.
The exterior is additionally known for two doorways, the Porte des Comtes and the Porte des Miégeville. Above the Porte des Comtes is a depiction of Lazarus and Dives. Dives in hell can be seen above the central column. The doorway gets its name from a nearby alcove in which the remains of four Counts of Toulouse are kept. The Porte des Miégeville is known for its elaborate sculpture above the entrance.
Interior
The interior of the basilica measures 115 x 64 x 21 meters, making it vast for a Romanesque church. The central nave is barrel vaulted; the four aisles have rib vaults and are supported by buttresses. Directly under the tower and the transept is a marble altar, consecrated by Pope Urban II in 1096 and designed by Bernard Gelduin.
As well as Saint Saturnin, Saint Honoratus is also buried here. The crypt contains the relics of many other saints.
The basilica also contains a large three-manual Cavaillé-Coll organ built in 1888. Together with the Cavaillé-Coll instruments at Saint-Sulpice in Paris and the Church of St. Ouen, Rouen, it is considered to be one of the most important organs in France.
Sources
1. Knights of Columbus. Catholic Truth Committee. The Catholic encyclopedia: an international work of reference on the constitution, doctrine, discipline, and history of the Catholic Church, Volume 14. Encyclopedia Press, 1913, 797.
2. Douais, C. Cartulaire de Saint-Sernin de Toulouse (844-1200), Paris/Toulouse, 1887, pp. 475-477.
3. Mundy, J. H. Liberty and Political Power in Toulouse, 1050-1230. Columbia University Press, 1954, pp. 3-4.
4. Devic, C. and Vaissete, J. L'Histoire générale de Languedoc 2nd edition, volume III. Toulouse, 1872, p. 485.
5. Douais, C. "La Vie de saint-Raymond, chanoine, et la construction de l'église Saint-Sernin", Bulletin de la Société Archéologique du Midi de la France, 1894, pp. 156-161.
6. Saint-Paul, A. "Note archéologique sur Saint-Sernin de Toulouse", Bulletin Archéologique de Comité des travaux historiques et scientifiques, 1899, pp.404-405; Saint-Paul, A., "L'Église de Saint-Sernin de Toulouse," Album des Monuments et de l'art ancien du Midi de la France, Toulouse, 1897, p.75; de Malafosse, J. "Communication," Bulletin de la Société Archéologique du Midi de la France, 1894, pp.163-165; Aubert, M. "Saint-Sernin, Toulouse," Congrès Archéologiques, 1929, 1930, pp.9-68.
7. Scott, David. W. "A Restoration of the West Portal Relief Decoration of Saint-Sernin of Toulouse," Art Bulletin, XLVI, Sept. 1964, pp.271-282.
8. O'Reilly, 1921
9. Esquis, J. "Note sur les travaux de restauration recemment executes a l'église Saint-Sernin a Toulouse", Memoires de l'Academie des Sciences Inscriptions, et Belles Lettres de Toulouse, 1883; Monjon, P. "L'Oeuvre toulousane de Viollet-le-Duc," Memoires de la Société Archéologique du Midi, 1957, p.146.
orthodoxymoron wrote:Thank-you for taking a closer look at the possibility of historical and contemporary extinctions. I've been looking at this sort of thing from a Biblical and Theological Point of View (with massive-doses of science-fiction -- and without being a Bible-Thumper). I can only take so much of this -- and as is the case with most of my pseudo-research, I end-up being highly debilitated by the possibilities. I guess my imagination is more vivid than it should be.
bobhardee wrote:Oxy,
That was an excellent show which I listened with pen and paper in hand. His theory regarding the ice ages made sense to me with only one exception. I thought that when a star went to a nova stage, it did not return back to normal but blew up or something like that. However, the part of what caused the earth to heat so rapidly and cause the ice ages to start seems to make perfect sense. Thanks for posting it. I am reading a very good book called Bone Labyrinth by James Rollins that you may enjoy. It combines religion, archaeology, technology and legend to connect early man with the fate of the Neanderthal while searching for a means to make modern man more intelligent. It is a fictional story that will keep you wanting to read one more chapter to see what is going to happen. I have never read any of Rollins before and was serendipitous that I stumbled onto this one.
[If there is anyone out there reading this and hasn't watched (listened) the above post, then you have missed out.]...and you may enjoy the book as well.
Bob H.
orthodoxymoron wrote:Bob, I think I'm more interested in the numerical-aspects of Vogt's theory. I tend to doubt that the Sun will go Nova in A.D. 2046 (or any other date in the near-future). A Professional-Astronomer told me there was NO Way this would occur. But what if ET could somehow turn up the heat on Earth through who-knows what means?? I have a very-tentative theory that we are presently in the Discovery and Disclosure portion of an Investigative and Executive Judgment of This Solar System by the Galactic Powers That Be -- which might be completed in (or around) A.D. 2133. My reasoning is complicated and thin -- and a lot of it did NOT originate in my feeble-mind. I suspect that Isaac Newton figured this whole-thing out -- and recorded most of his results in secret -- possibly awaiting a future-revelation time-capsule date. I tend to doubt that Douglas Vogt figured-out all of this stuff. Just like I doubt that Nicola Tesla created all of his inventions out of thin-air. BTW -- Isaac Newton thought the world might end -- possibly as early as A.D. 2060. Some interpret Daniel 8:14 to mean that the 2300 days-years will end around A.D. 2133. I have a very-rare book The End of the World, A.D. 2133 by Lucio Bernardo Silvestre. I seem to have the only available copy. It was in the Library of Congress. I keep looking for additional copies -- and I can't find ANY. It wouldn't surprise me if Isaac Newton had something to do with this book (and a couple of other books I'm studying). He wrote a book on Daniel and Revelation -- but I suspect that he withheld the "Good-Stuff". Interestingly, L. Ron Hubbard wrote a short-story (around 1940, I think) titled History Class, 2133 A.D. He wrote it under a pseudonym. I usually don't play Numbers-Games, but I'm making an exception to my rule (for now). I worry 24/7. My Fear That the World Will End Never Ends. World Without End. Amen.
Last edited by orthodoxymoron on Sun Sep 23, 2018 2:56 am; edited 9 times in total