THE ANTICHRIST

Updated: Jul 31


THE ANTICHRIST IN SCRIPTURE


The following are the only places in scripture where the word antichrist (s) is found:

1 John 2:18,19 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

1 John 2:22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.


1 John 4:3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.


2 John 1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.



John makes the point that, "They went out from us, but they were not of us..." Hence the antichrist is a religious group(s) that "went out from us", a group that professed faith in the Christian scriptures and professed to follow Christ but in reality did not believe the Scriptures and were not Christian because they denied certain tenets of the Christian faith.


So why was it "they were not of us"?


Because they were Anti Christ:

  1. They denied that "Jesus is the Christ"

  2. They denied "the Father and the Son"

  3. They denied "that Jesus Christ is come in the flesh"


The Antichrist denies "the Father and the Son" and denies "Jesus Christ is come in the flesh". The Spirit of Antichrist was already in the world at the time of John's writing finally declaring itself in that gigantic system of professed Christianity known as the Roman Catholic Church headed by the Popes of Rome.


THE ANTICHRIST DENIES JESUS CHRIST IS COME IN THE FLESH


  • "The flesh" in 2John 1:7 does not merely refer to the physical body.

  • Rome does not deny that a physical person, Jesus, existed 2000yrs ago.

  • The Greek for "flesh" is the word "sarx" - see Strong's Concordance

  • "The flesh" (sarx) refers to mere human nature, prone to sin - see Strong's

  • Rome denies Jesus came in the human nature of Adam after the fall.

  • Hence Rome is ANTICHRIST

How does Rome deny that Jesus Christ came in the flesh (sarx) ?


Through Rome's doctrine of the IMMACULATE CONCEPTION.


Many think that the immaculate conception refers to Jesus' conception but this is not the case. The doctrine of the immaculate conception refers to Mary's (Jesus' mother) conception. That being a descendant of Adam she was conceived without taking the sinful, fallen human nature of Adam.



THE IMMACULATE CONCEPTION


It may be well to remark in beginning that there is a large number of Protestants as well as other non-Catholics who entertain the mistaken view that the doctrine of the immaculate conception refers to the conception of Jesus by the Virgin Mary. The truth is that it refers not to the conception of Christ by Mary, but to the conception of Mary herself by her mother.


The official and "infallible" doctrine of the immaculate conception as solemnly defined as an article of faith by Pope Pius IX., speaking ex cathedra, on the 8th of December, 1854, is as follows:


By the authority of our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own authority, we declare, pronounce, and define, that the doctrine which holds that the most blessed Virgin Mary, in the first instant of her conception, by a special grace and privilege of Almighty God, in view of the merits of Jesus Christ, the Saviour of mankind, was preserved free from all stain of original sin, has been revealed by God, and, therefore, is to be firmly and steadfastly believed by all the faithful. Wherefore, if any shall presume, which may God avert, to think in their heart otherwise than has been defined by us, let them know, and moreover understand, that they are condemned by their own judgment, that they have made shipwreck as regards the faith, and have fallen away from the unity of the church.—Catholic Belief, p. 214.

IN these days of the general acceptance of Catholicism as Christianity, and the compromises with the Catholic Church, and apologies for her, it is well that we should study such things as this, that we may know for ourselves what is their real effect upon the doctrine of Christ, and what their consequences in those who accept the dogma. The first consequence of it is to make the Virgin Mary, if not actually divine, then the nearest to it of any creature in the universe, and this, too, in her human nature. In proof of this we have the following statements of Catholic fathers and saints:


The ancient writer of "De Nativitate Christi," found in St. Cyprian's works, says: Because (Mary) being "very different from the rest of mankind's human nature, but not sin, communicated itself to her."

Theodoret, a father who lived in the fifth century, says that Mary "surpassed by far the cherubim and seraphim in purity."

In the Greek liturgy of St. Chrysostom, a father of the fourth century . . . the following words are directed to be chanted by the choir during the canon of the mass:


"It is truly meet that we should praise thee, O mother of God. . . . thou art the mother of our God, to be venerated in preference to the cherubim; thou art beyond comparison more glorious than the seraphim.'

"Theodore, patriarch of Jerusalem, said in the second council of Nice, that Mary 'is truly the mother of God, and virgin before and after child-birth; and she was created in a condition more sublime and glorious than that of all natures, whether intellectual or corporeal.'"—Id. pp. 216, 217.


These statements show that in the view of the Catholic Church and of the dogma of the immaculate conception, the nature of Mary was so "very different from the rest of mankind," but "more sublime and glorious than all natures," and "surpassed by [so] far the cherubim and seraphim" as to be "beyond comparison more glorious than" they, and therefore to be venerated "in preference" to them. This then puts the nature of Mary infinitely beyond any real likeness or relationship to mankind.


Having this clearly in mind, let us follow to the next step. And here it is in the words of Cardinal Gibbons:


"We affirm that the Second Person of the Blessed Trinity, the Word of God, who, in his Divine nature is, from all eternity, begotten of the Father, consubstantial with him, was in the fullness of time again begotten, by being born of the Virgin, thus being to himself from her maternal womb, a human nature of the same substance with hers. As far as the sublime mystery of the incarnation can be reflected in the natural order, the blessed virgin, under the overshadowing of the Holy Ghost, by communicating to the Second Person of the unalterable Trinity, as mothers do, a true human nature of the same substance with her own, is thereby verily and truly his mother.—Faith of Our Fathers, pp. 198, 199."

NOW put these two things together. First, we have the nature of Mary defined as being but only "very different from the rest of mankind," but "more sublime and glorious than all natures;" thus putting her infinitely beyond any real likeness or relationship to mankind as we really are.


Next, we have Jesus described as taking from her a human nature of the same substance as hers.


It therefore follows as certainly as that two and two make four, that in his human nature the Lord Jesus is "very different" from mankind, is further from us than are the cherubim and the seraphim, and is infinitely beyond any real likeness or relationship to us as we really are in this world. And in this it follows also that the dogma of the immaculate conception puts Jesus Christ infinitely beyond the reach of mankind: as far beyond our reach indeed as though he had never offered himself at all. Thus completely does the doctrine of the immaculate conception rob the world of Jesus Christ, the Saviour, to just the extent that the doctrine is received.

We know the answer that "the Church" makes to this—that Mary and Joseph especially, and all the other saints, intercede with him for those who would have his help, and that through these he is enabled to reach mankind though he himself is so far beyond us. But this is as great a fraud as is all the reset of the scheme. For the Virgin Mary and Joseph and all the rest of the saints are dead, and can not intercede for anybody. For the Word of God says plainly that "the dead know not anything." Eccl. 9:5. And "in death there is no remembrance of thee." Ps. 6:5. And Jesus said to his disciples all, "Whither I go ye can not come." John 13:33.


Thus with Mary and Joseph and the other saints, all dead, and consequently unable to intercede to anybody, the fact is doubly demonstrated that the dogma of the immaculate conception puts Jesus Christ infinitely beyond the reach of mankind and robs the world of the Saviour to the extent that that dogma is received.


THE truth is, that the Lord Jesus, in his human nature, was made lower than the angels, and took our nature of flesh and blood just as it is, with all its infirmities. The Scriptures are as plain as anything can be on this point, and are worthy to be set down here against this papal invention. Having found that the papacy puts Christ as far away from men as possible, it will be well to know how near to men he really is.


"The Scriptures are as plain as anything can be on this point, and are worthy to be set down here against this papal invention."

IN the first chapter of Hebrews, Jesus, the Son of God, is presented in his divine nature as equal with God and as God indeed, the Creator and Upholder of all things as "so much better than the angels," that he has "a more excellent name than they," and as so much higher than the angels that "all the angels of God worship him." In the second chapter of the same book, he is presented in his human nature as "lower than the angels," even as man himself. Thus it is written: "One in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels." Thus, instead of his human nature being "beyond comparison" higher than angels, cherubim, and seraphim, it was made as much lower than they as man himself was made lower.

Nor is it only as man was lower than the angels before he sinned. It was not as man was lower than the angels in his sinless nature, that Jesus was made lower than the angels in his human nature; but as man was lower than the angels in his sinful nature, as he is since he by sin became subject to suffering and death. For so it is written: "We see Jesus, who was made a little lower than the angels for the suffering of death. . . . that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings."


Thus, as man in his sinless human nature was made a little lower than the angels, and then by sin stepped still lower to suffering and death; even so Jesus, that he might bring him back to the glory of God, in his love followed him down even here, partakes of his nature as it is, suffers with him, and even dies with him as well as for him in his sinful human nature. For "he was numbered with the transgressors"—He died as a malefactor between two malefactors. This is love. This is Jesus our Saviour, for he comes to us where we are, that he may reach us and lift us up from ourselves unto God.

YET this blessed saving truth is even more plainly stated, thus:


"Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same."

He, in his human nature, took the same flesh and blood that we have. All the words that could be used to make this plain and positive are here put together in a single sentence.


See: The children are partakers of flesh and blood. Because of this he took part of the same. But that is not all: He also took part of the same flesh and blood as the children have. Nor is this all: He also himself took part of the same flesh and blood as we. Nor yet is this all: He also himself likewise took part of the same flesh and blood as man. Thus the Spirit of inspiration so much desires that this truth shall be made plain and emphatic that he is not content to use any fewer than all the words that could be used in the telling of it. And therefore it is declared that just as, and just as certainly as, the children of men are partakers of flesh and blood, he also, himself, likewise, took part of the same flesh and blood as we have in the bondage of sin and the fear of death. For he took this same flesh and blood that we have, in order "that through death he might deliver them who through fear of death were all their lifetime subject to bondage."


Therefore, instead of its being true that Jesus in his human nature is so far away from men, as they really are, that he has no real likeness nor relationship to us, it is true that he is in very deed our kin in flesh and blood relation—even our Brother in blood relationship. For it is written: "Both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare they name unto my brethren." This great truth of the blood-relationship between our Redeemer and ourselves is clearly taught also in the gospel in Leviticus. There was the law of redemption of men and their inheritance. When any one of the children of Israel had lost his inheritance, or himself had been brought into bondage, there was redemption provided. If he were able of himself to redeem himself or his inheritance, he could do it. But if he were not able of himself to redeem, then the right of redemption fell to his nearest of kin in blood-relationship. It fell not merely to one who was near of kin among his brethren, but to the one who was nearest of kin who was able. Lev. 25:24-28, 47-49; Ruth 2:20; 3:12, 13; 4:1-12.


Thus there has been taught through these ages the very truth which we have found taught here in the second chapter of Hebrews: the truth that man has lost his inheritance and is himself also in bondage. And as he himself can not redeem himself nor his inheritance, the right of redemption falls to the nearest of kin who is able. And Jesus Christ is the only one in all the universe who is able. He must also be, not only near of kin, but the nearest of kin; and the nearest of kin by blood-relationship. And therefore he took our very flesh and blood, and so became our nearest of kin. And so also, instead of being farther away from us than are the angels and cherubim and seraphim, he is the very nearest to us of all persons in the universe.


He is so near to us that he is actually one with us. For so it is written: "Both he which sanctifieth and they who are sanctified are all of one." And he and we being one, he being one with mankind, it is impossible to have a mediator between him and men, because he and mankind are one and "a mediator is not a mediator of one." Gal. 3:20. And as certainly as Jesus Christ is one with mankind and "a mediator is not a mediator of one," so certainly this truth at once annihilates the "intercessions" of all the Catholic saints in the calendar even though they were all alive and in heaven instead of being all dead.


BUT the Scripture does not stop even yet with the statement of this all-important truth. It says further: "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." Heb. 4:15. Being made in his human nature, in all things like us we are, he could be, and was, tempted in all points like as we are.


As in his human nature he is one with us, and as "himself took our infirmities" (Matt. 8:17), so he could be "touched with the feeling of our infirmities." He felt just as we feel and knows all about it, and so can help and save to the uttermost all who will receive him. As in his flesh, and as in himself in the flesh, he was as weak as we are, and of himself could "do nothing" (John 5:31), when he "bore our griefs and carried our sorrows" (Isa. 53:4), and was tempted as we are, feeling as we feel, by his divine faith he conquered all by the power of God which that faith brought to him and which in our flesh he has brought to us.


And thus "what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh." did. The law could not bring us to God nor could it find in the flesh the righteousness which it must have, because the flesh had fallen away from God and could not reach him again. But though the sinful flesh could not reach God, yet God in his eternal power and infinite mercy could reach sinful flesh. And so "the Word was made flesh and dwelt among us full of grace and truth." "God was manifest in the flesh," even "sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:3, 4.


Oh! His name is called Immanuel, which is "God with us"! Not God with him only, but God with us. God was with him in eternity, and could have been with him even though he had not given himself for us. But man through sin became without God, and God wanted to be again with us. Therefore Jesus became us, that God with him might be God with us. And that is his name because that is what he is.


Therefore and finally, as certainly as in his human nature, Jesus Christ is one with us, and as certainly as God with him is God with us, so certainly the nature of the Virgin Mary was just like that of all the rest of us, and so certainly the dogma of the immaculate conception is an absolute fraud. {June 7, 1894 ATJ, AMS 179.1} by AT Jones


"...so certainly the nature of the Virgin Mary was just like that of all the rest of us, and so certainly the dogma of the immaculate conception is an absolute fraud."

Hence, Papal Rome in denying that Jesus Christ is come in the flesh of sinful fallen humanity, a flesh like that of his sinful mother, Mary, is ANTICHRIST.


Here are Mary's own words concerning herself:


"And my spirit hath rejoiced in God my Saviour." Luke 1:47

  • Mary possessed a sinful fallen human nature like the rest of us.

  • Mary sinned like the rest of us.

  • Mary by her own admission, required a saviour like the rest of us.


Her sinful fallen human nature is that which she transmitted to her son, Jesus.


 


THE ANTICHRIST DENIES THE FATHER & THE SON


The Roman Catholic Doctrine of the Trinity which denies the literal Father and Son relationship basically boils down to the following:

  • The Trinitarian ONE God consists of THREE persons.

  • This ONE God is of one nature.

  • This ONE God is of ONE substance, inseparable, indivisible

  • This ONE God is of ONE essence.

The ONE substance is such that when Christ was on earth, He was also in heaven at the same time connected to the Father and the Holy Spirit in this indivisible inseparable ONE substance idea. In other words this ONE God of the Trinity is INDIVISIBLE despite being spoken of as THREE persons.


Hence when Christ was hanging on the cross, he was also in heaven at the same time, inseparable from the Father and the Holy Spirit. Amazing don't you think? Makes the plan of salvation appear a farce.


In the convoluted mess that follows, there is no room for a literal Father and Son as in 1John 2:22, John 3:16 or Daniel 3:25.

Hence Papal Rome is the ANTICHRIST of Bible Prophecy


["But Nicea did not settle the controversy. Speculators, especially in the Near East, insisted on probing and rationalizing the Trinity so that in 382 AD Pope St. Damasus called a council at Rome in which he summarized the main errors up to his time. Called the Tome of Damasus, this collection of anathemas is a series of definitions on the Trinity that to this day are models of clarity. Twenty-four in number, a sample from the collection again reflects the Church's perennial faith:


If anyone denies that the Father is eternal, that the Son is eternal, and that the Holy Spirit is eternal: he is a heretic. If anyone says that the Son made flesh was not in heaven with the Father while He was on earth: he is a heretic. If anyone denies that the Holy Spirit has all power and knows all things, and is everywhere, just as the Father and the Son: he is a heretic.


The most extensive declaration of the Church's teaching on the Trinity was made at the Eleventh Synod of Toledo in Spain (675 AD). It is a mosaic of texts drawn from all the preceding doctrines of the Church. Its purpose was to assemble as complete a list of doctrinal statements as possible, in view of the still prevalent errors in nominally Christian circles, and (providentially) in view of the rise of Islam which struck with particular vehemence against the Iberian peninsula. Since the main target of Moslem opposition to Christianity was the Koranic claim that Christians were idolaters because they adored Christ as God, it is instructive to see how the faithful were prepared to resist the Moslem Unitarianism by a clear declaration of their own belief in the Triune God. The full text of doctrine at Toledo runs to over two thousand words. Only a few lines will be given to illustrate the tone:


We confess and we believe that the holy and indescribable Trinity, Father, Son, and Holy Spirit is one only God in His nature, a single substance, a single nature, a single majesty and power. We acknowledge Trinity in the distinction of persons; we profess Unity because of the nature or substance. The three are one, as a nature, that is, not as person. Nevertheless, these three persons are not to be considered separable, since we believe that no one of them existed or at any time effected anything before the other, after the other, or without the other.


Two general councils of the Church formulated the faith in the Trinity in specific creeds, namely the Fourth Lateran and the Council of Florence.

The focus of Fourth Lateran was twofold, to reaffirm the faith in the face of the Albigensian heresy and to defend it against the vagaries of Abbot Joachim.

Since the Albigenses were Manichaens, for whom there were two ultimate sources of the universe, one a good principle and the other an evil one, Lateran declared the absolute oneness of God, who is at the same time Triune:


We firmly believe and profess without qualification that there is only one true God, eternal, immense, unchangeable, incomprehensible, omnipotent, and indescribable, the Father, the Son, and the Holy Spirit; three persons but one essence and a substance or nature that is wholly simple.


The most extensive declaration of the Church's teaching on the Trinity was made at the Eleventh Synod of Toledo in Spain (675 AD). It is a mosaic of texts drawn from all the preceding doctrines of the Church. Its purpose was to assemble as complete a list of doctrinal statements as possible, in view of the still prevalent errors in nominally Christian circles, and (providentially) in view of the rise of Islam which struck with particular vehemence against the Iberian peninsula. Since the main target of Moslem opposition to Christianity was the Koranic claim that Christians were idolaters because they adored Christ as God, it is instructive to see how the faithful were prepared to resist the Moslem Unitarianism by a clear declaration of their own belief in the Triune God. The full text of doctrine at Toledo runs to over two thousand words. Only a few lines will be given to illustrate the tone:


We confess and we believe that the holy and indescribable Trinity, Father, Son, and Holy Spirit is one only God in His nature, a single substance, a single nature, a single majesty and power. We acknowledge Trinity in the distinction of persons; we profess Unity because of the nature or substance. The three are one, as a nature, that is, not as person. Nevertheless, these three persons are not to be considered separable, since we believe that no one of them existed or at any time effected anything before the other, after the other, or without the other."]


But having said that, the doctrine is explained in this way as well:


["The Father is from no one; the Son is from the Father only; and the Holy Spirit is from both the Father and the Son equally. God has no beginning; He always is, and always will be. The Father is the progenitor, the Son is the begotten, the Holy Spirit is proceeding. They are all one substance, equally great, equally all-powerful, equally eternal. They are the one and only principle of all things – Creator of all things visible and invisible, spiritual and corporeal, who, by His almighty power, from the very beginning of time has created both orders of creatures in the same way out of nothing, the spiritual or angelic worlds and the corporeal or visible universe."]


King Nebuchadnezzar in Daniel 3:25 must have been seeing things, a mirage maybe. Strange that King Nebuchadnezzar should call the fourth person in the fiery furnace, the "Son of God" even before He came to this earth in John 3:16. Hence if Jesus was the Son of God in heaven, he must have had a Father, don't you think?


Hence Papal Rome is the ANTICHRIST in denying the literal God the Father and the literal sonship of His Son, Jesus Christ.

All who subscribe to the above two doctrines of Rome in denying that Jesus is come in the flesh and the literal Father and Son relationship are ANTICHRIST as well according to scripture.


 

THE ANTICHRIST DENIES THAT JESUS IS THE CHRIST.


  • The Antichrist denies that Jesus is the Christ.

  • Christ means the anointed one, the messiah.

  • Christ is the only mediator for fallen Man. 1Tim 2:5, Heb 8:6, 9:15, 12:24

  • Christ is the only redeemer for fallen man

  • Papal Rome has Mary as the Mediatrix

  • Papal Rome has Mary as a Co-Redemptrix

  • Papal Rome says prayers to Mary - Hail Marys

  • Papal Rome says prayers TO dead people called saints.

  • Papal Rome says prayers FOR dead people to redeem them from Purgatory.


Despite the rhetoric regarding Christ as redeemer and mediator, Papal Rome has all these other dead folk one is supposed to seek help from.


In Catholic Mariology, the title Mediatrix refers to the intercessory role of the Blessed Virgin Mary as a mediator in the salvific redemption by her son Jesus Christ and that he bestows graces through her. Mediatrix is an ancient title that has been used by many saints since at least the 5th century. - Wikipaedia



MARY IS DEAD!

THE 'SAINTS' ARE DEAD!


The Bible teaches the following about the dead:

  • They have no remembrance Ps 6:5

  • The dead cannot give thanks. Ps 6:5

  • The dead are not conscious. Ps 146.4

  • The dead cannot hear you. Ps 146.4

  • They have nothing more to do that is done under the sun. Eccl 9:5

  • At the very moment they die, their thoughts perish with them. Ps 146.4

  • They are not in heaven. Ps 89:48, 1Cor 15:55, Rev 20:13, Ps 16, cf Acts 2:27

  • They return to the earth; - dust to dust. They are in the grave. Ps 146.4

  • They await the resurrection.


Mary and the so called dead saints cannot hear you. They await either the resurrection of the righteous or the resurrection of damnation.


Al l those prayers to dead saints and Mary are useless. They never went past the ceiling.


The Christian religion is not the religion of the dead but of a living Saviour - Jesus Christ.

Avail yourself of Him. Pray to the Father as Jesus taught. Matt 6:9-13



ATTEMPTS TO DEFLECT THE ANTICHRIST LABEL FROM PAPAL ROME BY THE JESUITS (THE SOCIETY OF JESUS)




The Protestant Reformers identified the Papacy as Antichrist.

In 1604 the Roman Catholic Jesuit Alcasar invented Preterism which tries to locate the Antichrist BEFORE the Papacy.

In 1585 the Roman Catholic Jesuit Ribera invented Futurism which tries to locate Antichrist AFTER the Papacy in the FUTURE. Initially rejected by Protestants, today many have adopted the futurist view.


The Futurist theory creates a MASSIVE GAP in prophecy. Within this “gap” major events to have affected Christʼs church such as the rise and history of the Papacy, the Reformation, Islam, Communism, the rise of the USA. etc. occur.

The Roman Empire has ALREADY fallen and been divided into the nations of Europe (Dan 2:41; 7:24).


Three of the first kingdoms of Europe HAVE BEEN destroyed (Daniel 7:8, 24), the Vandals, Heruli and Ostrogoths.


Therefore the Little Horn (Antichrist) which plucked up the three is ALREADY HERE and has terribly persecuted the people of God in the past.


“Ribera thrust the Antichrist into the future, confined to 3 1/2 literal years; Alcazar pushed Antichrist back into the early centuries - Both of them outside the Middle Ages and the Reformation period, designated by all Protestants for Antichristʼs reign of 1260 literal years.” L. Froom, The Prophetic Faith of Our Fathers, Vol II, p508.


“The Futuristic School, founded by the Jesuit Ribera in 1591, looks for Antichrist, Babylon, and a rebuilt temple in Jerusalem, at the end of the Christian Dispensation.” G.S. Hitchcock, (Roman Catholic), The Beast and the Little Horn, p7.


“It is a matter of deep regret that those who hold and advocate the Futurist system at the present day, Protestants as they are for the most part, are thus really playing into the hands of Rome, and helping to screen the Papacy from detection as the Antichrist. It has been well said that ʻFuturism tends to obliterate the brand put by the Holy Spirit upon Popery.ʼ More especially is this to be deplored at a time when the Papal Antichrist seems to be making an expiring effort to regain his former hold on menʼs minds.” Joseph Tanner, Daniel and the Revelation, p17.

God bless you as you study into these things and find Him who is your salvation - Matthew 11:28-30

Elias

 










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