The Raptures: ‘Original and exciting, terrifying and hilarious’ Sunday Times Ireland

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Thessalonians 4:17: "deinde nos qui vivimus qui relinquimur simul rapiemur cum illis in nubibus obviam Domino in aera et sic semper cum Domino erimus" (Latin Vulgate). Bible Gateway passage: Romans 8:19-21 - New King James Version". Bible Gateway . Retrieved 2022-09-10. Crawford Gribben, Evangelical Millennialism in the Trans-Atlantic world 1500-2000 (Palgrave Macmillan, 2011) There are numerous views regarding the timing of the Rapture. Some maintain that Matthew 24:37–40 [47] refers to the Rapture, pointing out similarities between the two texts, indicating that the Rapture would occur at the parousia of the Lord. Others point out that neither church nor rapture occur in Matthew 24 and there are significant differences between Matthew 24:37–40 and 1 Thessalonians 4:13–18. [48] As a result, these two texts receive the overwhelming focus within discussions about the Rapture's timing. The two texts are as follows:

Officially, church historians recognize seven ecumenical church councils held between A.D. 325 and A.D. 787. The first, the First Council of Nicaea, met to agree on the nature of Jesus of Nazareth as both Son of God and Son of Man, as both fully divine and fully human.Barbour, Nelson H. (1877). Three Worlds, and the Harvest of This World (PDF). Rochester, New York: Nelson H. Barbour and Charles Taze Russell. OCLC 41016956. Archived from the original (PDF) on 20 March 2006 . Retrieved 3 April 2015. (See also: Wikipedia's article on Three Worlds (book) )

LaHaye, Tim; Ice, Thomas (2001). Charting the End Times: A Visual Guide to Understanding Bible Prophecy. Tim LaHaye Prophecy Library. Harvest House. ISBN 978-0736901383. In the amillennial and postmillennial views there are no distinctions in the timing of the Rapture. These views regard that the Rapture, as it is described in 1 Thessalonians 4:15–17, [52] would be identical to the Second Coming of Jesus as described in Matthew 24:29–31 [53] after the spiritual/symbolic millennium. Colossians 3:1 tells us to “seek those things which are above, where Christ is.” In verse 5 we’re told to put to death the passions that come from below—"fornication, uncleanness, passion, and evil desire.” Then the Lord added the sin of greed or covetousness to the list, calling it idolatry. Catalogue of the Theological Library in the University of Edinburgh. Edinburgh: A. Balfour & Co. 1829. p.113.We often need fresh starts after enduring bitter disappointments. As a young man, Ezekiel had dedicated himself to be a priest. He was from a priestly family, and he undoubtedly looked forward to serving God in Jerusalem’s temple. Priests began their temple duty at the age of thirty. But when he was about twenty-five, Ezekiel was seized and taken to Babylon, and he never saw the temple again. When his thirtieth birthday came, he must have struggled with questions of “why” and “if only.” Couch, Mal (2000). An Introduction to Classical Evangelical Hermeneutics: A Guide to the History and Practice of Biblical Interpretation. Grand Rapids: Kregel. pp.97–98. ISBN 978-0-8254-2367-3. Joshua had the confidence and courage to lead God’s people into the Promised Land because He believed in God’s promise and presence. We serve the same God who said: “And the Lord, He is the One who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed” (Deuteronomy 31:8).

That event is a beautiful example of the willingness of God. In fact, there are no instances of Jesus being asked to help or heal and Him answering, “I am not willing.” There is a place where the Bible says God is “not willing,” and that is 2 Peter 3:9. In writing about the timing of the Day of the Lord (the end of the age), Peter says God is waiting for all who will be saved to come to Him. He is “not willing that any should perish but that all should come to repentance.” Said another way, God is willing for any who want to be saved to come to Him (John 6:37; 7:37). The question is never whether God is willing but whether man is willing. There are many Christians who believe that the second coming of Jesus Christ will be in two phases. First He will come for believers, both living and dead, in the “rapture”; read 1 Thessalonians 4:13-17. In this view, the rapture—which is the transformation and catching up of all Christians, dead or alive, to meet Christ in the air—will be secret, for it will be unknown to the world of unbelievers at the time of its happening.There are many Christians who believe that the second coming of Jesus Christ will be in two phases. First, He will come for believers, both living and dead, in the “rapture” (read 1 Thessalonians 4:13-17). In this view, the rapture—which is the transformation and catching up of all Christians, dead or alive, to meet Christ in the air—will be secret, for it will be unknown to the world of unbelievers at the time of its happening. Paul’s letter to the people at Corinth was an exhortation to remain steadfast. The church in Corinth was an undisciplined church, and he was letting them know that even though the culture around them was in flux, their faith in Jesus Christ needed to remain focused and sure. It is true for us today also. How can we remain steadfast in our faith and avoid the pressures of this ever-changing world? By devoting time each day to the study of God’s Word. Thiessen, Henry C. (1979). Lectures in Systematic Theology. Grand Rapids: Wm. B. Eerdmans. pp. 355–356. ISBN 0-8028-3529-5.

Miller, Edward (1878). The history and doctrines of Irvingism. Vol.II. London: C. Kegan Paul & Co. p.8 . Retrieved 16 March 2015. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.In the twelfth century futurism became prominent again when Joachim of Fiore (1130–1202) wrote a commentary on Revelation and insisted that the end was near and taught that God would restore the earth, the Jews would be converted, and the Millennium would take place on earth. [65] His teaching influenced much of Europe. T. C. F. Stunt, From Awakening to Secession: Radical Evangelicals in Switzerland and Britain, 1815–35 (T&T Clark, 2000)