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狂喜的教义被许多人认为是一个新的学说,到达现场的末世论的神学的教导下在1800年代中期的约翰·达比。这个信念相反,第一个提到的布道的苦难时期由Ephraem Nisibis大约373年。在他的布道中,他宣称“上帝的圣徒和选举前聚集在一起患难,来,带到耶和华,以便在任何时候他们可能不会看到了世界的混乱,因为我们的罪。”[1]



The need for this study lies in the complete message of the Gospel and the widespread diversity and confusion that often revolves around the message and hope of Christ’s second coming. God’s people have waited and anticipated the fulfillment of His promises and, in their waiting has stimulated the growth of speculation and doubt that offers a rebuttal of doom to a message of hope.

This research paper will address the pending message of the Tribulation by exploring its definition, its meaning throughout history, and how the rapture completes the message of Hope with the second coming of Christ. This research paper will not directly address amellennialism and other liberal eschatological views but will present the differing eschatological views regarding the tribulation and argue that the pre-tribulation doctrine of the rapture has been `mis-portrayed as lacking Biblical and scholarly credibility. Following this argument this paper will address the importance of understanding the tribulation period and how it affects the body of Christ. The final section will conclude with a summary and conclusion of the material covered within this essay.

The doctrine of the rapture is considered by many to be a new doctrine that arrived on the scene of eschatological theology in the mid-1800’s under the teachings of John Darby. Contrary to that belief, the first sermon that mentioned a tribulation period was given by Ephraem of Nisibis circa 373. In his sermon he proclaims that “All the saints and elect of God are gathered together before the tribulation, which is to come, and are taken to the Lord, in order that they may not see at any time the confusion which overwhelms the world because of our sins.” [1]

The Codex Amiatinus, a manuscript of the Latin Vulgate Bible, is considered to be the oldest surviving manuscript of the Bible and claimed to be the most accurate rendition of St. Jerome’s text. In the title to Psalm 22 it reads “Psalm of David, the voice of the Church after being raptured.” [2] Scholars declare that this manuscript is in need of further study but the Codex Amiatinus give a follow-up example of pretribulational study.