Preface and Introduction

Preface

From my early childhood, I recall home Bible study classes, tent camp meetings, film nights, and gatherings of the flock to discuss what the Testaments were all about. Any challenging questions were always frowned upon. As kids, we just noted in silence that disputations were occurring. Major differences became apparent, but decorum and order were pleasantly observed. Sharp, cutting words were exchanged. Then there was a parting of ways, and my family was outside any fellowship. It was not excommunication but a voluntary exclusion. By high school, I attended the non-scriptural class by way of a letter to the headmaster requesting that I be excused, but that sparked an intense interest in this current scholarly work. It is through many lifetime experiences I have learnt that ethics and morality have nothing to do with preaching a religious truth.

Study intensified and became a lifelong journey for my family. But the boat drifted far away from any orthodoxy and even twenty-first-century reformers who wanted to change and save Christianity. The road definitely never veered toward atheism or agnosticism but went more to a kind of humanism — but even humanism never satisfied. Instead, we found an inconceivable golden thread running through the Testaments. This path led to further insights, light-years distant from any sanctioned tradition and any selectively literal interpretation. It overwhelmed every moment, sparking new meaning in a highly skillful craft. After every reading, the ancients’ mindfulness gained higher appreciation. The task was clear, “How could this insight be written?” There was no possibility of dialogue until the work was completed. I guarantee that this work is original, a genuine product that will appear heretical and seditious to many. It cuts across traditional Christianity. It opens the book as no other person has done. It roars as a lion.

I have read amazing works such as A Rebirth for Christianity, written by the late Alvin Boyd Kuhn after years of research. And hope arose when John Shelby Spong came out with Why Christianity Must Change or Die and many other books. Then Alain de Botton wrote and lectured on Religion for Atheists, and The God Delusion by Richard Dawkins graced my bookshelf. But other Christian-mystical books such as The Imitation of Christ by Thomas à Kempis and Jewish works like Moses Maimonides’s The Guide for the Perplexed also filled those shelves.

Then I was perturbed by the appearance of Zealot by Reza Aslan, which blames Rome for all the woes around the messianic disturbance. I see this book as a complete distortion of the Testaments. The blaming of Rome is rampant throughout Western ideology. It has obliterated what Christianity might have been. This popular Western interpretation is given in the Great Course’s work Apocalypse: Controversies and Meaning in Western History by Professor Craig R. Koester, although that may not be his personal view. Numerous other books and doctrines play the same blame game.

These claims have to be answered, but it wouldn’t help to do so emotionally. So out came the inkhorn, and a family work long in the embryonic stage has matured. It is startlingly different from all the above right- or left-leaning recitations and ends in an apocalypse when the book of Revelation is opened. It does not skirmish on the borders but fights the battle right on the front line of theological insight. The King James Bible is used, and Young’s Analytical Concordance to the Holy Bible (8th Edition), Lutterworth Press, London and Strong’s Exhaustive Concordance of the Bible, Abingdon Press, Nashville have been lifelong companions.

It seeks to call out, to “come out” and to “spring forth,” with the long awaited resurrection. The book of Revelation exposes the false Christ of ecclesiastical powers’ woeful abomination, indoctrinating us for two thousand painful years with a single climactic event. It ends with the book open and transparent. The final apocalypse is initiated and the age of theological deception ends suddenly. A great renewal of the ancients’ epic is initiated.

This book walks down a unique path, giving insight into a very different, personified philosophy. It is one that will appeal to all genuine seekers and freethinkers alike. It opens the door to a new era of interpretation with high regard for a lost art. It is best to take one chapter at a time.

The ideas are attributed to Jean Agnes Wailes in Sydney, Australia. Without her lifetime investigation, this book could not have been written.

 

Introduction

The roots of our society are deeply embedded in what is called a Judeo-Christianity inheritance. It is held sacrosanct to much Western ideology, an unshakable pillar of faith. Our government has said that our kids are to be taught of this glorious inheritance, strengthening our bastion of ethics and morality. The veracity of this claim needs wide debate. We need to weigh in the balance the dual sides called mythos and logos. Institutions have molded a tight moat, securing their prized Jacobean epic as foundation to everything. Translators, by consensus, have scrutinized each word to justify their fundamentalist logos. The result fails to see the forest for the trees. The paradigms are unbelievable, and we have been drowned in a single, susceptible highlight from two thousand years back. Dare to question — dare to be struck down.

There are many inadequacies in the Gospels. Despite acknowledging differences, scholars have raised the flag, a battle flag, against any attempt to question their way of interpreting that haunting death. They have libeled Rome as the culprit with help from the Jews. Yet many commentators have said that we justify, or “selectively literalize,” accommodating a peace-loving New Testament (NT) Messiah, a majestic patristic translation. Others portray an extreme messianic figure enmeshed in revolutionary, jihadist, and blood-curdling warfare. Indecipherable cults of every hue and blend bond others for life. This tract will give a completely different interpretation based on the King James Version (KJV). It starts with the Old Testament (OT) type and then shows the NT antitype and eventually archetype. The material is unique, from a solitary dove — never said before. I make the accusation that theologians and humanists have missed the ancients’ culture of cosmological unity of corporeal and incorporeal. Beware — this tract challenges your ingrained ideology, and if you are conservative, a traditionalist, or one who believes in orthodoxy, stop right here. It is vitally important to bring these works to life, making metaphors of antiquity come alive. It is time to celebrate a skillful ethos. It is time to move on from the forlorn “Jesus saves” cliché, which says, “Only believe, only believe; all things are possible, only believe.”

This tract looks first at great, heroic, figurative metaphors of both Testaments and the Apocrypha, divining a grace that excels for novelty. It lashes out at progressive Christianity, at liberal, secular, democratic modernity. The accusation is that the Testaments have been misjudged, distorted, denuded, and wrecked by high and low ecclesiastical powers baking fraudulent trust, perennial lies, and meek and mild populist themes into very unleavened bread. Critics see Christianity dying. However, in restoring the mythos as non-literal, a rejuvenation of a coat of perfection is facilitated, enhancing enlightenment without faith, a rock for all ages. It is for liberated freethinkers of all persuasions who believe in salvation from the sin of dogmatism, a devised cleverness beyond belief.

Evolving in an age of continual gang vengeance, daily male-inflicted horrific violence, slaughter, and suppression of femininity was truly challenging. But the acute scribes devised a God of creation, infusing evolution into the wonder of life. They pondered the brutality of the aberrant Achilles’ environment, the furiously male orientation of humankind (male and female). Their only hope was to synchronize a maturity of execution and take steps forward. The big bang theory was not on their radar, but the book of Revelation provides an explosive denouement to our Christian ethics and morality. The question posed was how to create the likeness of God now that we have been passed the baton of responsibility. Our race is to run “to and fro” (Gen. 8:7), hither (to cause to come nigh, to call for) and dither, here (to be finished, done) and there (in that place). The race (path, way, custom, course, contest) is arrayed, ordered, forever, “set before us.”

Now let’s go straight to the methodology. This book reviews the NT’s antitypes, tracing systematically the roots of the ideas from OT types. Consequently, it poses questions of construction of our Judeo-Christian inheritance and asks for considered answers, whether they’re from Judaism, Christianity, Islam, atheism, agnosticism, or Gnosticism. It finds all wanting. It challenges freethinkers to open their minds. The world has transgressed great eras, including the medieval Dark Ages, Renaissance, the Enlightenment and the age of the Romantics. But the Bible points to a greater, non-religious Apocalypse in which Jesus the Christ’s apparition becomes apparent. What is the Apocalypse? It is certainly not a literal Second Coming. It is not based on “selective literalism.” Do we have to wait forever? Do we have to pound the pavement year by year with annual rituals like “Just a closer walk with thee”? Like on the road to Damascus, we have to uphold the quest for bright light? We are hearing the death knells of Christianity as we know it. Such upheaval surpasses the pending clash of religious cultures. But there is a chance to strengthen our culture and revere the book. The question is, what did the ancients of antiquity bequeath to us if it is not the Christianity we have? After the seventh seal was opened, “there was silence in heaven about the space of half an hour.” A short time is given. That time has elapsed for two thousand years!

When embarking on such a stupendous course, one has to choose specific topics that beckon the heart and soul. Chapter topics will explore the meanings of virgin and Immanuel and examine why Saul, David, Solomon, Israel, and Judah are pivotal in the book of Revelation. Also, the unknown Sacred and Secular years of ancient Jewish culture are given their due prominence. The Ten Commandments to make and to build are identified. These commands are a direct challenge to the ten Western laws of ethics as taught. The debased rule of the Pharisees and Sadducees is front and center. We will also look at why Rome was not such a villain of the synoptic books. Roman imperialism has been made the scapegoat and placed at center stage to forge a religious Christianity that arose much later than the canonical gospels. Startlingly, I explain why AD 70 is not mentioned in the NT. Academics have pored over every phase ten times over, upside down and inside out, to find any mention to AD 70 in the synoptics, and they have failed. What a waste of resources. All construction is interconnected. The form of the NT is reliant on the old, well-braced staunches of the ancients. The Apocalypse as seen by John of Patmos was to be the most heraldic explosion of all times, when the book was finally opened. It was never the logos burning of Jerusalem just forty years after the messianic eclipse. That later age, what is now termed the Judeo-Christian age, is when the Apocalypse, the ending of the age of deception and lies, was to be unlocked.

Unlike expostulators, this paper walks through the open doors in detail verse by verse. It does not personally interpret the Testaments. The aim is to recalibrate, strengthening our culture by checking the gradient of building form. This is a fatherly skill that the ancient master writers left us in perpetuity. It is mouth-to-mouth resuscitation for our dry bones. The early scribes faced a nihilistic, vacuous, universe “without form” (Gen. 1:2) — darkness upon the face of the deep. We face the same stark emptiness, a barbaric goliath of false Christianity that David will slay, a non-majestic language. Fabricated religious fortifications are on swampy marshes. Foundations are cracked. Religion, as we know it, provides no answers to cosmic turmoil. Secularism also has ashamedly abandoned ship, skipping over the ancients as irrelevant. They are caught out also.

With nearly everyone skeptical about the lessons that have been pummeled into us, it is indeed difficult to ask for a review. We know that, as told, these literal stories are a parody. Most feel that these stories will not shed further beneficial light. But they are rarely read, researched, or thought about in detail. Our current dilemma is faith unfulfilled. It is right to stumble over metaphoric symbolism lacking coherence. Our sight, blinded by an overdose of the selective, has demented us. We are bereft by useless, misinformed commentary. But life’s energy craves answers. Allegorical, social, pious stories are incongruous with our treasured scientific technology. The mythos cupboard appears bare and empty. Is demolition required? Few believe, especially theologians, that the Pandora’s box should be opened. Practically no reasonable person accepts that Jesus the Christ is really, literally, ever coming again in the flesh. We tremble at the final call, “All are of the dust, and all turn to dust” (Eccles. 3:20). But remember, additions to the debate are life giving — just don’t throw the first stone. Find any reasoning error and point it out. The time is up. The seventh trumpet is sounding. Joy to the world as the Apocalypse begins.

Now let’s get to work. The hypothesis is that the NT uses a collage of artistically constructed images that were initiated in the OT and that overshadow all. The forms change from era to era, but it is a winnowing of old forms that reveals. Modern translations have moved far away from the KJV. In this book, only the KJV is used. The ancient scribes never constructed monolithic cities, theatres, gymnasiums, city halls, temples, agoras, chariots, and weapons of war. They set their minds to creating an allegorical written puzzle as a perennial monument. They aptly described their creation as the “Word of God,” the written word of a classical estate. Such a mammoth achievement well surpassed literature, history, and prophecy, becoming what I think is best described as a monumental personification of humanity. It glorifies humankind as a sacred-secular composition. Humanity’s ability is placed on the highest pedestal within the power of nature.

The loud clarion cry is for a rebirth of rectitude, high veracity, and honesty so that our community is not jarred. The scribes used their emblematic history, often oral, to build inscriptive form, for subjectivity, and to express abstract ideas. They were not presenting a chronological, linear history but a transcribed philosophy of political governance. Typology was used as the building blocks of systematization whereby persons, events, or objects were taken for moral and ethical pointers, enabling community cohesion. Perceived patterns are seen to replicate in different formats. To grasp the NT antitype, I’ve learned that the initial types must be forensically dissected. Midrash has always been invaluable to transparency.

The book of Revelation is projected forward from old (Type) and new (Antitype) into future (Archetype). Imagine three circles radiating from local, national, to global. Mastering the core Judeo circle alignment is paramount to classifying the outer circles, one in part being Christianity. In Revelation, the “spring forth” (Rev. 1:1; to sprout, to grow) of the great Apocalypse bands and binds together to reveal, to disclose, the nature and perception of the personified Jesus Christ, Jesus the Christ. Luther taught that in Revelation, “Christ is neither taught nor known in it.” Bertrand Russell thought it unfathomable. Such negative philosophies and vain deceit have partitioned a middle wall, a divide, between sacred and secular after the tradition of humankind. Revelation has never been opened. Luther, misunderstanding the Jewish roots, failed to perceive how Revelation reflects, sparks light, alights, and exemplifies the beacon in a beautified form.

Concentrating on the form found in the archetype’s apocalypse, new and old, faith and law, are secondary for a perfect Jerusalem, a prototype, a precious stone narrating the bride’s and Lamb’s marriage. The new two-faceted Jerusalem, male and female, does not name emperors of Rome but reveres eternal lessons of perennial endurance. Conserving tradition and perfecting resurrection lets us overcome. And we shall overcome as we travel this solitary road to find the people of the book and the meaning in the book.

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