End of Second Exile, arrival of Messiah, and final Second Coming
"Some Jews, though, and many Gentiles, believe that the restoration of the Jewish state is the beginning of the end of history, the first stage in the coming of the Messiah... Christians who believe that the modern State of Israel is part of God's plan for the end time would say that the Jewish state is a prerequisite for the Second Coming of Christ.”
"The cycle of exile and redemption is constant, but in the big picture Jews saw the sweep of their history as two exiles sandwiched between three eras of redemption. Each era of redemption is represented by the Jerusalem Temple, a symbol of Jewish self-exile and of intimate communication between God and Israel. Jewish history begins with the redemption from slavery in Egypt. The Jews settled in their land and King Solomon built the first Temple, which lasted for about five hundred years. The Babylonians destroyed the Temple and exiled the Jews from their land into the land of Babylon. This first exile lasted seventy years, ending in a new redemption in the time of Erza and Nehemiah. Under the benevolent rule of the Persians the Jews rebuilt the Temple and all Jews who desired to return from Babylon to their homeland came back to Judah. The Second Temple lasted six hundred years, until the Romans destroyed it in the year 70, after the Great Jewish Rebellion. This destruction initiated the long era of the second exile. The Jews came to believe that the second exile would last until God sent the Messiah. The next redemption would be the ultimate redemption, the end of history as we know it. The Third Temple, the Temple of the Messianic Era, would never be destroyed. The years of the second exile stretched out to nearly two millennia, but the Jews never lost faith that God would bring this exile to an end just as God redeemed Israel from the first exile. The Roman exile differed from the Babylonian exile in length, but in Jewish eyes both exiles follow the same pattern. Before God seventy years and two thousand years are not much different, as long as the promise of future redemption gives hope. This optimistic faith in future redemption is part of the secret of Jewish survival.
Now that there is once again a sovereign Jewish state in the Land of Israel, most Jews see the third redemption as part of the process of history, rather than a conclusion to history. Few Jews wish to rebuild the Temple in the modern age, as sacrifice no longer plays a role in the Jewish religion, but many Jews see the State of Israel as a symbolic Third Temple. Some Jews, though, and many Gentiles, believe that the restoration of the Jewish state is the beginning of the end of history, the first stage in the coming of the Messiah.11 The official Jewish prayer for the peace of the State of Israel calls the modern Jewish state the beginning of the flowering of the Redemption.
There is a shorthand way to designate the periods of Jewish history in terms of the major cycles of exile and redemption. We speak of the First Temple, the first exile, the Second Temple, the second exile, and the Third Temple or Messianic Age.”
Settings of Silver: An Introduction to Judaism
Stephen M. Wylen (Paulist Press) pp. 166-7
11. Christians who believe that the modern State of Israel is part of God's plan for the end time would say that the Jewish state is a prerequisite for the Second Coming of Christ.
Shri Mataji Nirmala Devi “In between Jesus Christ and His destroying Incarnation of Mahavishnu called as Kalki there is a time given to human beings to rectify themselves, for them to enter into the Kingdom of God, which in the Bible is called as Last Judgment.
Christ who is the embodiment of forgiveness—forgiveness of Christ is nothing but is the power of sustenance within Him—if He explodes the whole forgiveness can come on Earth as a big disaster if we are not able to understand the value of His forgiveness. He has said very clearly that 'anything against me will be tolerated but a word against Holy Ghost won't be tolerated'. He has clearly said it and now you have to understand that the Holy Ghost is the Adi Shakti.”
THE MOTHER: Messiah-Paraclete-Ruh-Devi
Kundalini And Kalki Shakti
Bombay, India—Sep. 28, 1979
"Christ has said very clearly in the second chapter of Matthew 2nd verse 'You'll be calling me Christ! Christ! I won't recognize you.' That's very true. It is not a question of who recognises Him, but He should recognize you because the advent of Christ is going to be absolutely terrible. He is not going to talk to you, convince you or comfort you or give you any council as I am trying my level best, but He will just come for the Last Sorting out because I declare that the Last Judgment has started. The Last Judgment takes place only through Kundalini awakening. There is no other way out. God is going to do it through living process.”
Shri Mataji Nirmala Devi
"These are the times described in the Holy Bible as the Last Judgment and in the Koran as Qiyamah, the Resurrection Time. Astrologically it is also called the Age of Aquarius, the time of rebirth and of great spiritual development on the Earth.”
The Paraclete Shri Mataji
The fulfillment of eschatological instruction promised by Jesus
An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa
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