Christian Text articles show that access to land (land resources) and the lack thereof is the root cause of world poverty. This chapter is unique in identifying Jesus' extensive involvement with the land issue. Textual data shows that Jesus continued a position on the land that had been held by Elijah the Prophet and John the Baptist before Him. It was the land issue, particularly, that caused the Jewish leadership to develop unyielding opposition to the ministry of Jesus as the Jewish aristocracy was oriented in Baal land ownership practices that Jesus condemned. This chapter maintains that the moral focus of the ministry of Jesus was economic justice.
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The early church instituted a form of the Hebrew Jubilee soon after the resurrection event. This chapter documents those efforts.
Institution of the Jubilee inspired program resulted in ferocious opposition by the Jewish leadership and led to the stoning of Stephen, the first Christian martyr. The subsequent persecution caused the Early Church to leave Jerusalem and enter the world. The land and its impact on economic distribution lay at the root of Jubilee implementation.
Part II traces early church development through Hellinzation to the time of the Donatist controversy and demonstrates that the Donatists, a separatist body in northern Africa, were motivated by economic exploitation involving labor. This was particularly true of the Donatist Circumellions. The Donatist insurgency was subdued by Roman power in conjunction with the ideological guidance of St. Augustine. This controversy brought Christian absolutism to the fore which institutionalized land privatization in the church/state administration and established the conditions of economic distribution in the western world which continue to the present time.
Observations by the Anglican clergyman R. Archer Torrey III from his book Biblical Economics are cited.
A companion and complement to chapter one. Access to land and land resources is critical and necessary for human life and well being. This chapter cites the famous manifesto of the American social philosopher and economist Henry George on land privatization. Mr. George showed that land privatization is the primary obstacle preventing access to land resources and is the underlying cause creating world poverty.
The land privatization issue is then traced from ancient Sumer to policy implementation under the auspices of priests of the Phoenician ownership god Baal, to implementation in Israel, Carthage and then Rome. Via the Roman legacy land privatization has been insitutionalized in the modern world.
This chapter is completed with a summary review of the classical economic concepts of land, labor and capital. Documentation shows that the land category was altered by the Neo-Classical Marginalists who replaced the three-factor world of land, labor and capital with one of only two factors, that of assets and labor. The result is that the land component has been effectively 'hidden' from general public view and economic factor accounting. The position of the Neo-Classical Marginalists is criticized.
The time accounting of the traditional three-hour trial of Jesus is untenable and cannot be substantiated; the trial of necessity took much longer than the three hours assumed by tradition. Just transition times calculated as walking distances between recorded trial locations range upward from 53 minutes to 95 minutes. Textual transaction analysis and computer simulation require that the trial time elements be reconsidered. This chapter also briefly reviews the main identity paradigms attributed to Jesus.
The fifty-one separate steps of the trial are analyzed, and an elapsed time is posited for each transaction. Computerized statistical probability analysis is utilized in quantifying event transaction times. The data analyzed identifies an entire missing day in the trial. The missing day sheds new light on the trial and is critical to accurate trial dating. Jesus' prediction that the trial process was to span three days and three nights was literally accurate.
The Computer Tracks Moon phases and Reveals the Crucifixion Date. The elapsed time trial data is reconciled with the computerized astronomical studies done by Princeton's Dr. Herman H. Goldstine in his work of identifying 66,000 New and Full Moons from 1001 B.C. to 1651 A.D. The accurate date of the crucifixion of Jesus on April 27, 31 A.D. is enabled for the first time.
A contemporary review of Christian mainstream interpretation systems. The review covers: Futurism, Preterism, Amillennialism, Historicism, Allegorism, Jewish Pre-New Testament Interpretation of the Book of Daniel, the Idealist/Spiritual system and Covenant Theology. Textualism is posited as a new interpretative option representing a wholistic worldview of recorded history.
In this chapter, Textualism is developed which demonstrates that the symbolic coding sets contained in the prophetic books of Daniel and Revelation are coded references to a wholistic worldview spanning all recorded history. For instance, Textualism demonstrates that the famous horsemen of Revelation chronicle the formation of civilization's main sociological conditions, e.g., the White Horse of Revelation explains early civilization; the Red Horse foreshadows the origins of war; and the Black Horse depicts the rise of trade between nations and the implementation of widespread idolatry. The proverbial Pale Horse depicts the rise of the classes of rich and poor, a condition that engulfed one-quarter of the earth's population.
Textual evidence shows that it is the entire history of the world which is reviewed in the executive/judicial court tribunal depicted in Revelation chapters 4 & 5. It was the meeting of this executive judicial tribunal which was to convene 'hereafter' (Revelation 1:19), sometime after the writing of the Revelation. It is the overview of world history developed in this historic celestial gathering that constitutes the basis of Textualism's new Christian worldview.
Part II enumerates the acts of God recorded in response to the world sociological conditions developed by men. In this chapter, Textualism continues to demonstrate that the symbolic coding sets contained in the prophetic books of Daniel and Revelation are coded references to a wholistic worldview spanning all recorded history. The causality enumerated by the acts of God demonstrate the active existence of God.
Textual evidence shows that it is the entire history of the world, which is reviewed in the executive/judicial tribunal, depicted in Revelation chapters 4 & 5. It was the meeting of this court tribunal, which was to convene 'hereafter' (Revelation 1:19), sometime after the writing of the Revelation. It is the overview of world history developed in this historic celestial gathering that constitutes the basis of Textualism’s new Christian worldview.
This chapter provides an example of Textualism's decoding of Revelation's symbols by decoding the symbols found in Revelation 9:1-11 This decoding shows that this symbol set depicts the formation and rise of Christianity and is one of the historical phenomena reviewed in the executive/judicial tribunal referenced in Revelation chapters 4 & 5. This information could prove to be one of the most significant and original of all information transfers from the early church period.
The completed work of Calvary portrayed in this chapter is cited as the basis of Christian salvation.
A detailing of the concept of the predicted Davidic government on earth, the 'restoration of David' referenced by James, the brother of Jesus, at the Jerusalem Council in 50 A.D. (Acts 15:16-18) Part I reviews restoration textual references and cites the city, the temple, the prince, and restoration land use features.
A detailing of the concept of the predicted Davidic government on earth, the 'restoration of David' referenced by James, the brother of Jesus, at the Jerusalem Council in 50 A.D. (Acts 15:16-18) Part II reviews the textual references that forecast the time of the restoration.
A detailing of the concept of the predicted Davidic government on earth, the 'restoration of David' referenced by James, the brother of Jesus, at the Jerusalem Council in 50 A.D. (Acts 15:16-18) Part III reviews economic issues of the restoration including the solution to world poverty the restoration enables.
Henry George's famous open letter to Pope Leo XIII from his book The Condition of Labor is included.
A detailing of the concept of the predicted Davidic government on earth, the 'restoration of David' referenced by James, the brother of Jesus, at the Jerusalem Council in 50 A.D. (Acts 15:16-18) Part IV extends textual references for the Davidic government restoration and cites implementation characteristics, and associated conditions the predicted restoration produces.
The progressive record of societal development is summarized in textually based symbols. They comprise four phases: (I) Ancient, (II) Middle Period, (II) Modern/Contemporary, (IV) Future.
These four phases of Biblical prophetic textual citations chronicle the progressive evolution of western society in their respective time periods.
The book of Daniel (Chapter 11) records that after Alexander the Great, two main political powers were to emerge. They were alternately called 'The King of the North' and 'The King of the South'. These two powers were to continue as main players on the scene of world history. They were antagonists.
This chapter traces and depicts the actions of these two political powers over time as the two titles transferred to successive regimes. It is demonstrated that today the title 'King of the North' attaches to the Christianized West while the title 'King of the South' has been inherited by Islam. These two powers are to be in conflict.
Three different confederacies are brought to view in Isaiah Chapters 7 and 8--two of them are historical and are past. According to the text one of them is prophetic and yet future. This chapter details these confederacies and particularly highlights the third and final confederacy. To the popular mind this confederacy appears to be necessary and a good thing--the Biblical council opposes this confederacy and forecasts its failure (Isaiah 8:10-22). (In this context, it is shown that the nation of ancient Assyria is a type of a modern counterpart.)
Isaiah Chapter 7 also contains the textual reference to the birth of the child 'Immanuel' which is the basis of the Christian concept of the virgin birth of Christ. Modern grammatico/historical/form-critical textual analysis cites the circumstances of these texts to deny the virgin birth of Christ and the inspired nature of Scriptures. ChristianText shows that these texts have validity in support of the virgin birth and in positing the inspired transcendent character of the Bible.
The minor Hebrew prophet Nahum projected a war to be fought when 'chariots are with flaming torches' and 'run like the lightning.' Does this ancient prophecy predict a war fought in the days of advanced rocketry when space vehicles operate in the manner described by Nahum?
This Chapter reviews the three short chapters of Nahum's prophecy and posits a modern application of the forecasted conflict. It is a conflict brought about by economic injustice.
A unique prophecy found in Ezekiel Chapters 3-10 predicts a 430 year siege against a city called Jerusalem. There is no historical record of any such occurrence in Biblical times. This chapter identifies this ancient prophecy as a modern forecast of the Protestant Reformation.
The Old Testament book of Hosea presents a unique picture of the history of Israel. It traces Israel's ancient establishment, her involvement with polytheism, her rejection, and then her final re-establishment as spiritual Israel. This it does by reference to the saga of Hosea's historic family.
Specifically, Part I reviews one of the most unlikely love stories of all history--the dedication of Hosea in dealing with his profligate wife Gomer. The story is a metaphor for God's on-going relationship with Israel.
Part II continues this incomparable story by following the development of Hosea's family, citing the rejection of the children, and then showing that in the same location of the rejection the children are re-accepted and restored to a fabled destiny.
The focus of The Door of Hope Part II is in developing the prophetic elements of Hosea's book. Particularly, its prophetic development cites '...the Valley of Achor' as 'a door of hope.' (Hosea 2:15) This citation is elaborated.
The Gospel of St. Luke relates the story of the risen Christ appearing to two men who were going along the road from Jerusalem to Emmaus. The two friends were walking together, discussing the events of the previous three days that included the crucifixion of Jesus. It is recorded that a stranger joined them on their walk.
As the two friends shared their concerns, including their understanding of expectations regarding the 'third day,' the stranger began to explain the scriptures to them, how it was ordained that Christ should suffer and enter His glory after three days in the hands of political system officials who would subjugate Him. The illuminating climax of the experience was when the stranger took bread at an evening dinner location and said the blessing; then He broke it and gave it to them. At that moment the two friends recognized the stranger as Christ, but He disappeared. They subsequently rushed back to Jerusalem to tell their associates of this unique unexpected encounter. (Luke 24:13-35)
This chapter relates a modern recounting of the story for Christians. The 'Walk to Emmaus' program is an updated version of its predecessor program, the 'Cursillo de Christianidad' (Spanish for 'Short course in Christianity'). The current 'Walk to Emmaus' program is a three-day experience which takes a New Testament look at Christianity as a life style. The author recounts his recent experience taking 'Walk' #213 in Gilbert, Arizona. De Colores!
Review Chapter Sixteen