When will the Church Age End? The purpose of this Book is to provide a study of the Astronomical and Mathematical Patterns heralding the End of the Church Age and the coming Transference of Testimony and the Witness of the Gospel of Jesus Christ back to Israel. The 7-Year Sabbatical Cycles of Time suggests that the Church Age is about to conclude and transfer the Gospel Witness for the Time of Jacob's Trouble to finish the 70th Week of Years. This specific Time is predicated on the Convergence of several Prophetic Timelines that will be presented to highlight this Time. It is about the Synchronization of Biblical Prophecy as the Bride of Christ 'Has made herself Ready'. The Commission of the Church Age has been completed for the Time of the Gentiles during this 'Pentecostal Intermission' that will be accented by the Resurrection-Rapture Event. One will present the Theory that the Timing of the Rapture could be tied to the Acts 2 Pentecost New Wine Feast that coincides, Astronomically, with the Leo New Year of a July 23 (723) Factor. Purchase a Copy for one's Personal Study or to give to others as a Gift. Please leave a Review and your Support is greatly Appreciated.

The idea of "The Rapture" -- the return of Christ to rescue and deliver Christians off the earth -- is an extremely popular interpretation of the Bible's Book of Revelation and a jumping-off point for the best-selling "Left Behind" series of books. This interpretation, based on a psychology of fear and destruction, guides the daily acts of thousands if not millions of people worldwide. In The Rapture Exposed, Barbara Rossing argues that this script for the world's future is nothing more than a disingenuous distortion of the Bible. The truth, Rossing argues, is that Revelation offers a vision of God's healing love for the world. The Rapture Exposed reclaims Christianity from fundamentalists' destructive reading of the biblical story and back into God's beloved community.

The purpose of this Book, the 4th in a Tetralogy is about expounding on the Notion and Theory that the Pentecost of Acts 2 was and is on the Feasts of the First-Fruits of the New Wine. It is not on the Traditional Church and Jewish Teaching that it was on the Feast of the First-Fruits of the New Grain. And that in fact there are 3 'Pentecost' or Shavuot First-Fruit Feast of the Wheat, Wine and the Oil. One has developed this Theory over Years of Research that started with a fresh look and Interpretation of Leviticus 23:15-16. That way it is translated, traditionally is that there is only 1 Set of 7 Complete Sabbaths and then 1 Extra Day to determine Shavuot or what is traditionally called the Feast of Weeks. All that is technically correct, up to that Point in Time. Consider that when the Acts 2 Pentecost had 'Fully Come' or as in 'Fully Filled' to imply an Out-Pouring of the Holy Spirit, like New Wine. It was, and still is to not give credence to what really signified what took place at the House or House of YHVH, i.e., the Temple at Jerusalem that Year, Month, Day and Time. To this End, one has embarked on a quest to develop one's Theory that only was the Leviticus 23:16 Verse mis-translated or enough to hide a Subsequent 50 Day Count, but that the Acts 2 Pentecost coincided with the New Wine Feast. And later on, in one's Journey of Discovery concerning the New Wine Rapture Theory, this Day in Question is also considered Astrologically with the Leo New Year. Thus, for the Cover of this 4th Book on the Pentecost New Wine, one chose a Depiction of the Golden Gates of Heaven being opened by Jesus who is escorting His Bride to the Father's House. It is about how the Genesis 3:15 Promise of Humanity's Redemption became a Person. And that Person was Jesus, GOD the Son came in Flesh to Save Mankind from its Disobedience and ultimate Fate of Eternal Damnation and Destruction for siding with Lucifer and his Rebellion, etc. The Rapture Event is about an Open Door, that of the Philadelphian Promise of providing that type of Believer and Follower of Jesus, a Door of Escape. Consider purchasing a Copy for one's Personal Study or to give as a Gift to others. Please leave a Rating to help support this type of Research.

Reprint of the ed. published by Doubleday, Garden City, N.Y.

Since its inception in the early nineteenth century, the basic tenet of dispensationalism (a school of Protestant theology which holds that God deals with humankind in different ways in different periods of time called dispensations) has been that the church and Israel are two sharply distinct peoples of God. The distinction is theological in nature; specifically, anthropological (pertaining to humanity), soteriological (pertaining to salvation), and eschatological (pertaining to last things). The tenet of theological distinctiveness has always been the cornerstone for the dispensationalist's belief in the pretribulation rapture of the church: the belief that at the first stage of Christ's two-stage second advent he will endue all who comprise the true church with a resurrected body like his own, and transport; i.e., rapture, all to heaven before the seven year period of turmoil known as the Tribulation begins on earth. The rapture marks the end of one dispensation when God focused his attention primarily on the church, and the start of another when God will focus his attention primarily on Israel. Today, almost two centuries later, progressive dispensationalists have rejected the view of a sharp theological distinction. From their study of Scripture they observe a soft non-theological distinction. They describe the church and Israel as different redemptive dimensions of the same humanity that share in a holistic and unified eternal salvation. An already and not yet eschatological framework is the cornerstone of their system. This thesis will argue that progressive dispensationalism cannot integrate the pretribulation rapture doctrine into its reconstructed dispensational system on any basis of theological distinctiveness between the church and Israel. This will be accomplished by first setting forth the theological systems of the three major forms of dispensationalism that have existed during its history, namely, classical, revised, and progressive dispensationalism, and second, by showing that each of three kinds of theological distinctiveness, namely, anthropological, soteriological, and eschatological distinctiveness, are present in the classical and revised systems and therefore these systems can support the rapture's integration, but are not present in the progressive system and therefore this system cannot support the rapture's integration. The thesis closes with an explanation as to why progressive dispensationalism is more compatible with amillennialism than with premillennialism.