After World War III, world leaders abolished all forms of religion seeing them as the cause of the war. Any evidence of religion has been eliminated. Alden is dissatisfied with a tedious job and unfulfilling marriage. Certainly, there must be greater meaning to his existence. The government sends Alden on a vacation to an uncivilized land in order that he might appreciate all that he has. It is here that he discovers Christianity. When the new Christian returns from his trip, his passion for his faith does not end. What will the government do when they discover Alden's treasonous actions?

The Last Martyr focuses on (1) the conflict between science and religion, (2) between atheism and theism, (3) between that philosophy and theology, and, (4) between that which is secular and that which is sacred - from a biblical/Christian perspective - cloaked in the context of contempory fiction. Many, within the Christian community, have protested through pen and pulpit about the derelict state of theChristian mind. This book -- The Last Martyr -- introduces and orients the reader to criticalbiblical/theological thinking -- with a clarity that fosters biblical thought and facilitates Bible comprehension -utilizing the fascinating narration that details the final journey of The Last Martyr! Before the 1st Coming of Christ, God gave John - the Last Prophet - Whose Death Closed The Old TestamentAge. Before the 2nd Coming of Christ, God gives another John. He is John - The Last Martyr - Whose Deathwill Close The New Testament Age.A theological thriller -- The Last Martyr -- Utilizes intriguing biblical symbols and symbolism, allegories,similes, powerful metaphors and other literary devices to increase the readers understanding of biblical truthand to enhance the value of the readers journey with John, the Last Martyr.Readers will explore Extraordinary Places, including Christ Cathedral: The Church Of The Final Judgment;the Grand Library of Christ Cathedral with its Hidden Treasures and Ancient Artifacts; The Chapel of theCandle, plus mysterious Gothic Cathedrals, Ancient Chapels, Labyrinths, Bell Towers and the other-worldlysite of the ancient Menorah whose majestic flames control the flow of time and history. Through The Last Martyr readers will marvel over the powerful imagery of Towering Frescoes depicting theGreat White Throne Judgment, the Judgment Seat of Christ, The Lamb's Book of Life, and many moremysterious medieval motifs and biblical images.

The story of one man's desperate fight to save his family from the wrath of the coming Apocalypse as the End Times spiral toward the final judgement. Today's headlines mirror ancient prophecy to weave a tale of the frightening events as society chooses sides. The minority, systematically hunted till there can only be one, last martyr.

An affirmation of faith and identity by Japan's leading Christian novelist.

Personal narratives are powerful instruments for teaching, both for conveying information and for forming character. The martyrdom accounts preserved in the literature of early Christianity are especially intense and dramatic. However, these narratives are not readily available and are often written in intimidating prose, making them largely inaccessible for the average reader. This introductory text brings together key early Christian martyrdom stories in a single volume, offering new, easy-to-read translations and expert commentary. An introduction and explanatory notes accompany each translation. The book not only provides a vivid window into the world of early Christianity but also offers spiritual encouragement and inspiration for Christian life today.

An expert on early Christianity reveals how the early church invented stories of Christian martyrs—and how this persecution myth persists today. According to church tradition and popular belief, early Christians were systematically persecuted by a brutal Roman Empire intent on their destruction. As the story goes, vast numbers of believers were thrown to the lions, tortured, or burned alive because they refused to renounce Christ. But as Candida Moss reveals in The Myth of Persecution, the “Age of Martyrs” is a fiction. There was no sustained 300-year-long effort by the Romans to persecute Christians. Instead, these stories were pious exaggerations; highly stylized rewritings of Jewish, Greek, and Roman noble death traditions; and even forgeries designed to marginalize heretics, inspire the faithful, and fund churches. The traditional story of persecution is still invoked by church leaders, politicians, and media pundits who insist that Christians were—and always will be—persecuted by a hostile, secular world. While violence against Christians does occur in select parts of the world today, the rhetoric of persecution is both misleading and rooted in an inaccurate history of the early church. By shedding light on the historical record, Moss urges modern Christians to abandon the conspiratorial assumption that the world is out to get them.

Utilising a wide range of early sources, this title identifies the roots of the concept of Christian martyrdom, as lloking at how it has been expressed in events such as the shootings at Columbine High School in 1999.

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.

Did Jesus claim to be the "bridegroom"? If so, what did he mean by this claim? When Jesus says that the wedding guests should not fast "while the bridegroom is with them" (Mark 2:19), he is claiming to be a bridegroom by intentionally alluding to a rich tradition from the Hebrew Bible. By eating and drinking with "tax collectors and other sinners," Jesus was inviting people to join him in celebrating the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several texts in Isaiah, Jeremiah, and Hosea. By claiming that his ministry was an ongoing wedding celebration he signaled the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. This book argues that Jesus combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.