This book was originally published in 1896. It has eight chapters, each one written by a well-known minister of the era, except the last chapter written by an unknown with the initials J.W. Written for the layman, not the scholar, each chapter is in one way or another about the return of Christ. It is a very good book for anyone seeking to learn the basics of the second coming of Christ, called eschatology. Even though I have written four books on Bible prophecy, I plan to read this book and add it to my library. (Michael D. Fortner, publisher) AUTHORS of the chapters: 1. Harriet Beecher Stowe 2. D. L. Moody 3. J. C. Ryle 4. George Muller 5. D.W. White 6. G. C. Needham 7. Charles H. Spurgeon 8. J.W.

The information herein is based on the disciples coming to Jesus privately, saying, “Tell us, (1) when will these things be, and (2) what will be the sign of your coming, and (3) of the end of the age?” (Matthew 24:3) These questions refer to the end of an age, which was referred to in Matthew 24:1-2,1 Jesus came out from the temple and was going away when his disciples came up to point out the temple buildings to him. 2 And he said to them, “Do you not see all these things? [the temple buildings] Truly I say to you, not one stone here will be left upon another, which will not be torn down.” In Matthew 24:3-28, Jesus is referring to the end of the Jewish age, which was to culminate in 66-70 C.E., with the desolation and destruction of Jerusalem and its temple. The disciples’ questions were based on a presumption the end of the temple to them, equaled the end of the age, encompassing Christ’s return, the judgment of the wicked and the setting up of his kingdom. Verses 3-28 are Jesus answering their question. In his words, he does address what will lead up to the end of the Jewish age, but what about the end of wicked humankind and the ruler of the world, the age (era) of Satan, and his second coming, Jesus’ kingdom, and his thousand year reign. We have to understand the end of the Jewish age as well, because all prophecy has a meaning to those who hear it, which will help us understand if it could be applicable to us. In conservative, evangelical, grammatical-historical interpretation, an author has only one referent for his words, as two referents would result in two meanings. Our position is that there is only one meaning of what an author meant by his words. This may sound complex now, but it will be unfolded more in later chapters, in a very easy to understand way. In chapters 1 and 2, we must address why Jesus is saying there would be an end of the Jewish age. In chapter 3, we will take a deep look at the signs that establish the great tribulation is closing in, and when is it time to flee. In chapter 4, we will go over the signs of the end of the Jewish age. In chapter 5, we will walk through the events leading up to the end of the Jewish age from 66 – 70 C.E. In chapter 6, we will cover the second coming of Jesus where the reader will get the answers as to whether verses 3-28 apply to his second coming. We will close out with chapter 7, and how we should understand the signs, and how we do not want to be led astray, just as Jesus warned even some of the chosen ones would be misled. We will also address what comes after the end.

In this book, Johanne S. TeglbjAerg Kristensen analyses the relationship between body and hope. She critically investigates the eschatologies of Paul Tillich, Jurgen Moltmann and Wolfhart Pannenberg from the perspective of the phenomenology of the body represented by Maurice Merleau-Ponty. By focusing on the eschatological challenge of the body through a thematization of the issue of continuity, the author constructively interprets the classic eschatological themes of death, resurrection, judgement and the Second Coming. She shows how the classic eschatological issues of the relationship between time and eternity, as well as of the relationship between the individual and the community require new conceptions. By taking the phenomenology of the body into consideration, TeglbjAerg Kristensen suggests both a new eschatological approach and a new conception of eschatology.

This book explains the origin and development of premillennial eschatology in the evangelical Korean church from 1884 to 1945. It examines the eschatological implications of Korean religious thought, the eschatology of American missionaries, the horrific experience of Japanese occupation (1910-1945), and the enforcement of Shinto shrine worship in light of Korean Christians' tenacious hold on dispensational premillennialism. This book explains the place of premillennialism in the Christian life, and it deals with the cultural underpinnings of Christianity in Korean history by bringing to bear the complex social, political, and religious elements of Korean culture.