On April 12, 2026, President Donald Trump posted an AI-generated image depicting himself in flowing white robes with divine light emanating from his hands as he healed a sick person.
We believe that God, in His sovereign will, has already saved every human being through the finished work of Jesus Christ.
Today we examine the convergence of biblical eschatology and contemporary geopolitics through a rigorous hermeneutical and empirical lens.
Today we examine C.S. Lewis’s profound appreciation of Edmund Spenser’s The Faerie Queene in his Clarendon Press volume, Poetry and Prose in the Sixteenth Century.
The primary fallacies of dispensationalism come into sharp focus when examined through the Hebrew and Greek New Testament.
I offer an integrated view of three of C.S. Lewis’s works: 1) The Allegory of Love: A Study in Medieval Tradition (1936), 2) Studies in Words (1960), and 3) The Four Loves (1960).
Two Greek adjectives, both often rendered “eternal, ” actually differ sharply: aïdios means strictly endless or timeless; aiônios—from aiôn, “age” or “epoch” —means pertaining to an age, long-lasting, or belonging to the world to come.
Let’s bring in the thousand-year reign to show how it actually strengthens the post-tribulation view and further exposes the incoherence of pre-trib dispensationalism.
Post-tribulation alone aligns the full redemptive arc of Scripture from promise to parousia.
Let’s expand on our critique of the pre-tribulation rapture and dispensationalism with fifty key verses from both Testaments, in original languages where possible.
The pre-tribulation rapture isn’t mentioned anywhere. The term itself is absent from Scripture.
Romans 11:17-24 uses the Greek term kallielaios for the cultivated olive tree and agrielaion for the wild olive grafted in: