Revelation Of John Movie Download

The Book of Revelation,[a] also erroneously called the Book of Revelations,[b][4] is the final book of the New Testament (and therefore the final book of the Christian Bible). Written in Koine Greek, its title is derived from the first word of the text: apokalypsis, meaning 'unveiling' or 'revelation'. The Book of Revelation is the only apocalyptic book in the New Testament canon.[c] It occupies a central place in Christian eschatology.

By reasoning analogous with Millerite historicism, Bah'u'llh's doctrine of progressive revelation, a modified historicist method of interpreting prophecy, is identified in the teachings of the Bah' Faith.[77]

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It is, then, a revelation of Jesus Christ, and it is Him revealed in full second-coming glory, which was previewed in His first coming on the Mount of Transfiguration, when He showed them a glimpse of His second-coming glory.

In the tradition of Elaine Pagels's The Gnostic Gospels and Beyond Belief: The Secret Gospel of Thomas, King has produced a study on another early apocryphal Christian text: Apocryphon Johannis, said to be Christ's revelation to his disciple John.

The Apocryphon of John is the most important document of "Sethian" or "Classic" Gnosticism, extant in four Coptic translations representing two basic versions, a shorter one (BG, 2; NHC III, 1) and a longer one (NHC II, 1; IV, 1). In this book, King presents a new translation of both versions, BG, 2 and NHC II, 1 on facing pages, with variants in NHC III, 1 given in notes. King does not believe that "Gnosticism" ever existed, and she rejects the view of a number of scholars (including myself) that the Ap. John as we know it represents a Gnostic myth that has been secondarily "Christianized" with its frame story (Jesus' revelation to John) and its dialogue features (Jesus answering questions posed by John). In her learned commentary, she shows how its author reinterpreted Plato's Timaeus, the book of Genesis, Wisdom literature, and the Gospel of John. While some of her interpretations are open to question...her sympathetic and insightful reading of the Ap. John as a Christian text linking "social critique with spirituality" has something to commend it.

In chapter 1, St. John speaks about the origin of his revelation. The source of the revelation is God Himself, but it is Christ who, through an angel, reveals to St. John things which must shortly take place. Christ, the second person of the Holy Trinity, is always the mediator between God and the world. The Father through the Son in the Holy Spirit creates and saves everything. In chapters 2-3, St. John has visions on the contemporary spiritual condition of the Church in Asia. Christ exhorts the leaders of the churches to be steadfast in their faith and promises rewards for the victorious ones. These promises are mentioned throughout the whole book and especially in chapters 21-22. In chapters 4-5, St. John is in heaven in spirit and sees heavenly visions. We have similar visions in the Old Testament (cf. Is. 6:1f.; Ezek. 1:1f.; 2 Cor. 12:2-4).

He sees the throne of God in all of its glory. Around the throne are twenty-four presbyters and four living creatures who represent the Church of the Old and the New Testament and the world, and they praise God the Creator. Between them and the throne stands Christ as the Lamb sacrificed, slain, for our salvation. The picture signifies the mystery of our salvation in Christ. At the right hand of God there is a book that is sealed with seven seals. No one can open, understand, or even look upon the book. Only Christ the Victor can open it; only the mystery of Christ can shed light on the mystery of the world. The book must symbolize the eternal will of God for the destiny of the world, and what is to happen to it, as St. John sees it in the Spirit in chapters 6-20. Christ who opens the seals of the book is the center and the ruler of history and the world. He lives and continues the work of salvation to the end.

One revelation, dated November 19, 1877, is preserved in at least two copies, both of which are in the distinctive handwriting of George Q. Cannon, a counselor in the First Presidency. Both copies are found in the Church History Library. A collection of revelations is found in a small booklet (5 2/3 tag_hash_109 2 2/3 inches), also located in the Church History Library. The booklet, numbering 120 pages, contains copies of eight revelations in the handwriting of George F. Gibbs.[14] Gibbs was an employee of the office of the First Presidency from 1876 until 1924.[15] In addition to his services as a secretary to the First Presidency during this critical period, Gibbs was appointed clerk to the Council of Fifty (see discussion below) and became a member of that body in 1882.[16] Additionally, Gibbs served as one of the Church reporters beginning in 1876, taking down talks in shorthand for publication.[17]

President Taylor received another revelation, dated June 27, 1882, during the same month. It specifically addresses the Council of Fifty, a political council established by Joseph Smith in March 1844.[28] President Taylor reconvened the council for the first time in nearly twelve years on April 10, 1880, two years before this revelation was received.[29]

In addition to these purported visions and alleged revelation, there are at least two documents attributed to John Taylor that are most certainly not genuine, one dated December 16, 1877, and another that surfaced in 1951.[94]

1. Hearing the word of God with reverence and proclaiming it with faith, the sacred synod takes its direction from these words of St. John: "We announce to you the eternal life which dwelt with the Father and was made visible to us. What we have seen and heard we announce to you, so that you may have fellowship with us and our common fellowship be with the Father and His Son Jesus Christ" (1 John 1:2-3). Therefore, following in the footsteps of the Council of Trent and of the First Vatican Council, this present council wishes to set forth authentic doctrine on divine revelation and how it is handed on, so that by hearing the message of salvation the whole world may believe, by believing it may hope, and by hoping it may love. (1)

2. In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will (see Eph. 1:9) by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature (see Eph. 2:18; 2 Peter 1:4). Through this revelation, therefore, the invisible God (see Col. 1;15, 1 Tim. 1:17) out of the abundance of His love speaks to men as friends (see Ex. 33:11; John 15:14-15) and lives among them (see Bar. 3:38), so that He may invite and take them into fellowship with Himself. This plan of revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this revelation then, the deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation. (2)

4. Then, after speaking in many and varied ways through the prophets, "now at last in these days God has spoken to us in His Son" (Heb. 1:1-2). For He sent His Son, the eternal Word, who enlightens all men, so that He might dwell among men and tell them of the innermost being of God (see John 1:1-18). Jesus Christ, therefore, the Word made flesh, was sent as "a man to men." (3) He "speaks the words of God" (John 3;34), and completes the work of salvation which His Father gave Him to do (see John 5:36; John 17:4). To see Jesus is to see His Father (John 14:9). For this reason Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover He confirmed with divine testimony what revelation proclaimed, that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal.

The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13).

5. "The obedience of faith" (Rom. 16:26; see 1:5; 2 Cor 10:5-6) "is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will to God who reveals," (4) and freely assenting to the truth revealed by Him. To make this act of faith, the grace of God and the interior help of the Holy Spirit must precede and assist, moving the heart and turning it to God, opening the eyes of the mind and giving "joy and ease to everyone in assenting to the truth and believing it." (5) To bring about an ever deeper understanding of revelation the same Holy Spirit constantly brings faith to completion by His gifts.

6. Through divine revelation, God chose to show forth and communicate Himself and the eternal decisions of His will regarding the salvation of men. That is to say, He chose to share with them those divine treasures which totally transcend the understanding of the human mind. (6)

As a sacred synod has affirmed, God, the beginning and end of all things, can be known with certainty from created reality by the light of human reason (see Rom. 1:20); but teaches that it is through His revelation that those religious truths which are by their nature accessible to human reason can be known by all men with ease, with solid certitude and with no trace of error, even in this present state of the human race. (7)

7. In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations. Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion (see 2 Cor. 1:20; 3:13; 4:6), commissioned the Apostles to preach to all men that Gospel which is the source of all saving truth and moral teaching, (1) and to impart to them heavenly gifts. This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic men who under the inspiration of the same Holy Spirit committed the message of salvation to writing. (2) 006ab0faaa