Though most Christians refrain from predicting exactly when our world will end, many believe that when earth's finale does arrive, it will be a catastrophe. They expect that before Christ comes back to reclaim His own, Satan will escape his chains and return to wreak havoc on our planet. Details vary, but the general assumption is the same: things will get much, much worse before they get better. But is this really what the Bible teaches? Leaving aside the theological terms that often confuse and muddle this question, Douglas Wilson instead explains eschatology as the end of the greatest story in the world - the story of humanity. He turns our attention back to the stories and prophecies of Scripture and argues for "hopeful optimism": the belief that God will be true to His promises, that His will shall be done on earth as it is in heaven, and that the peace and good will we sing about at Christmas will one day be a reality here on earth.

Over the last thirty years, conservative evangelicals have been moving to the Northwest of the United States, where they hope to resist the impact of secular modernity and to survive the breakdown of society that they anticipate. These believers have often given up on the politics of the Christian Right, adopting strategies of hibernation while developing the communities and institutions from which a new America might one day emerge. Their activity coincides with the promotion by prominent survivalist authors of a program of migration to the "American Redoubt," a region encompassing Idaho, Montana, parts of eastern Washington and Oregon, and Wyoming, as a haven in which to endure hostile social change or natural disaster and in which to build a new social order. These migration movements have independent origins, but they overlap in their influences and aspirations, working in tandem to offer a vision of the present in which Christian values must be defended as American society is rebuilt according to biblical law. This book examines the origins, evolution, and cultural reach of this little-noted migration and considers what it might tell us about the future of American evangelicalism. Drawing on Calvinist theology, the social theory of Christian Reconstruction, and libertarian politics, these believers are projecting significant soft power. Their books are promoted by leading mainstream publishers and listed as New York Times bestsellers. Their strategy is gaining momentum, making an impact in local political and economic life, while being repackaged for a wider audience in publications by a broader coalition of conservative commentators and in American mass culture. This survivalist evangelical subculture recognizes that they have lost the culture war - but another kind of conflict is beginning.

Captain Benjamin Nyman Vizcarra, son of the wealthiest man in Mexico, has everything a young man could want. But in the days leading up to the Mexican Revolution of 1910, he finds himself questioning whether he can support the old regime--and more and more distracted by his brother's bewitching fiancee, Isabel. Accused and convicted of his father's murder after a fateful late-night encounter, Benjamin relives the events that led to his imprisonment. As he plots escape, a new question begins to form: will he run, or will he stay to confront his mistakes and win back the woman he loves? -- back cover.

The loss of a real and heartfelt belief in God—and by “real” I mean an experience that is both steady and moving, ethereal though down-to-earth, sentimental but never trite—comes from an earlier more foundational loss, namely that of an ardent and directed desire for heaven, and more specifically, that paradisal longing for the resurrected life. This book seeks to recover the neglected nature of heaven, degraded into something “out-there” and unknown, degraded further into a vague wish for immortality and the often empty words of consolation. Or even worse, the almost comic book reduction of heaven to an earthly social(ist) paradise, the immanentization of the Christian eschaton. The vague “better place,” which is meant well, often means nothing at all, or worse than that can hamper us when approaching and engaging the mystery of grief. This book will address and interrogate various questions about the nature of the afterlife—on the status of guilt, forgiveness, friendship, love, embodiment, sexuality—and propose various paths to answers. We are talking about that sacred innermost promise: the hope of paradisal reunion most secret and yet most universal, never abstract and shapeless, but embodied and individual. We must wonder whether our casual forgetting of this estuary of human hope, the resurrected life, has caused us to lose ourselves in such a way that we do not even know what we have lost.

Positive psychologists have proven that positivity leads to success, but most Christians in America have chosen to believe a single eschatological theory that leads to pessimism and cynicism. Pessimistic Christians put themselves in Christian bubbles and focus on self-preservation, and when a mind is clouded by negativity, interpretations of biblical prophecy lean toward the pessimistic possibilities. The fantastic writing of the Left Behind books has popularized premillennial dispensationalism with good intentions, but that interpretation of biblical prophecy teaches that sinfulness will continually increase until Jesus throws up his hands in disgust and secretly raptures worthy Christians, leaving behind unworthy sinners to suffer the wrath of the antichrist. Teaching that questionable theory produces negativity that hinders the Christian mission. When Christians believe that they cannot succeed in leading most of the world to Jesus, they will fail to put in the effort that success would require. Jesus, on the other hand, taught his followers that nothing will prevail over his church, and that teaching inspired them to sacrifice everything for the Christian mission. This is not a promise of prosperity without effort or of inevitable success, but biblical positivity is an energizing force that will help Christians flourish.

For years Christians have been asking, "If you died tonight, do you know where you would go?" It turns out that many believers have been giving the wrong answer. It is not heaven. Award-winning author N. T. Wright outlines the present confusion about a Christian's future hope and shows how it is deeply intertwined with how we live today. Wright, who is one of today's premier Bible scholars, asserts that Christianity's most distinctive idea is bodily resurrection. He provides a magisterial defense for a literal resurrection of Jesus and shows how this became the cornerstone for the Christian community's hope in the bodily resurrection of all people at the end of the age. Wright then explores our expectation of "new heavens and a new earth," revealing what happens to the dead until then and what will happen with the "second coming" of Jesus. For many, including many Christians, all this will come as a great surprise. Wright convincingly argues that what we believe about life after death directly affects what we believe about life before death. For if God intends to renew the whole creation—and if this has already begun in Jesus's resurrection—the church cannot stop at "saving souls" but must anticipate the eventual renewal by working for God's kingdom in the wider world, bringing healing and hope in the present life. Lively and accessible, this book will surprise and excite all who are interested in the meaning of life, not only after death but before it.

"Though St. John the Evangelist saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators." ~ G.K. Chesterton The book of Revelation was written to do just that: reveal. But most commentaries nowadays either engage in bizarre speculations about the future, or they keep an embarrassed distance from all the apocalyptic events that the apostle John says will “shortly take place.” In this commentary, Douglas Wilson provides a passage-by-passage walkthrough of the entire book, showing how John’s most notorious prophecies concern the Fall of Jerusalem in A.D. 70. Explaining symbols and characters as he goes, Wilson shows from the text that not only is this book not an elaborate code, but that Revelation is not even ultimately concerned with the end of the world as we know it. Revelation is about the triumph of the Church, which always happens when the Man comes around.