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The act of martyrdom in the worldview of the Apocalypse has been considered to be an exemplification of non-violent resistance. Paul Middleton argues here, however, that it is in fact a representation of direct participation by Christians, through their martyrdom, in divine violence against those the author of Revelation portrays as God's enemies. Middleton shows that acceptance of martyrdom is to grasp the invitation to participate in the Revelation's divine violence. Martyrs follow the model laid down by the Lamb, who was not only slain, but resurrected, glorified, and who executes judgement. The world created by the Apocalypse encourages readers to conquer the Beast through martyrdom, but also through the experience of resurrection and being appointed judges. In this role, martyrs participate in the judgement of the wicked by sharing the Lamb's power to judge. Different from eschewing violence, the conceptual world of the Apocalypse portrays God, the Lamb, and the martyrs as possessing more power, might, and violent potential than the Emperor and his armies. Middleton believes that martyrdom and violence are necessary components of the worldview of Revelation.
This commentary on Revelation is for those who are looking for an easy-to-read, biblically central, and Christologically focused commentary on one of the most intriguing books of the Bible. It is a shame that pastors and followers of Jesus avoid the book of Revelation because of the confusing theories they heard about in the past, or just too many movies! This commentary attempts to get away from the needless debate (though different views are presented) and focus the reader’s attention on the primary focus of the book, the Lamb of God. The Lamb holds history in his hand by virtue of his eternal authority and his invested authority because of the blood that he spilled and his testimony. Therein lies his victory, and therein lies the victory for those who follow him.
A Dynamic Reading of the Holy Spirit in Revelation attempts to read the book of Revelation in a new way as a narrative, embracing literary elements such as plot, point of view, narrative voice, character, and story structure to help readers discover its meanings by tracing the story anew. Lee's unique narrative perspective offers readers a bird's-eye view to experience four levels of the story: heaven, earth, abyss, and the lake of fire. Lee develops a theological account of John's pneumatology and surely extends Christian pneumatology, a doctrine inseparable from the life of the church. Readers will come away with a greater understanding of the role of the Holy Spirit, which will enable them to enjoy a deeper fellowship with the Holy Spirit more intimately than ever before. Lee portrays the book of Revelation as a mission-oriented book that tells how the kingdom of God will be built in this world through spiritual warfare, rather than as a book of eschatology. Lee's book will serve as a spiritual wake-up call to the modern church and the people of God in its accurate portrayal of the Holy Spirit and vivid description of spiritual warfare.
In John Bunyan's The Pilgrim's Progress, the pilgrims cannot reach the Celestial City without passing through Vanity Fair, where everything is bought and sold. In recent years there has been much analysis of commerce and consumption in Britain during the long eighteenth century, and of the dramatic expansion of popular publishing. Similarly, much has been written on the extraordinary effects of the evangelical revivals of the eighteenth century in Britain, Europe, and North America. But how did popular religious culture and the world of print interact? It is now known that religious works formed the greater part of the publishing market for most of the century. What religious books were read, and how? Who chose them? How did they get into people's hands? Vanity Fair and the Celestial City is the first book to answer these questions in detail. It explores the works written, edited, abridged, and promoted by evangelical dissenters, Methodists both Arminian and Calvinist, and Church of England evangelicals in the period 1720 to 1800. Isabel Rivers also looks back to earlier sources and forward to the continued republication of many of these works well into the nineteenth century. The first part is concerned with the publishing and distribution of religious books by commercial booksellers and not-for-profit religious societies, and the means by which readers obtained them and how they responded to what they read. The second part shows that some of the most important publications were new versions of earlier nonconformist, episcopalian, Roman Catholic, and North American works. The third part explores the main literary kinds, including annotated bibles, devotional guides, exemplary lives, and hymns. Building on many years' research into the religious literature of the period, Rivers discusses over two hundred writers and provides detailed case studies of popular and influential works.
Allan McNicol examines the 'Conversion of the Nations' in the book of Revelation together with the author's vision for final redemption. Allan McNicol examines the longstanding tension between the author of Revelation 's description of the destruction of unrepentant nations early in the book in contrast with their final experience of salvation in Rev 21.24-26. McNicol examines how the author of Revelation interprets and refashions both scripture and the myths of the age in order to lay out his vision of redemption - leading to his ultimate conclusion that human political power (Rome) will crumble before the influence of the crucified Jesus. Through careful attention to references to the 'pilgrimage to the Gentiles' in prophetic literature, McNicol is able to draw valuable conclusions as to how the core tension examined may be resolved. This exegesis is in turn able show how the author of Revelation's alternative voice to Rome's power emerged among a small minority community in the Eastern Roman Empire and gained plausibility. This voice not only could articulate a construct of its own vindication (thus empowering its own converts) but it also construed a new destiny for the nations themselves separate and apart from Rome.