Scott Hahn's Version of the Book of Revelation

		+ Click for larger image Have you ever tried reading the Book of Revelation? Do you know how to properly interpret its mysterious imagery and mystifying theology? Unfortunately, most of us get bogged down in the details and fail to appreciate the profound insights contained in this enigmatic book. But you can change all this with the classic 12 CD series The End: A Study in the Book of Revelation, and its brand new 170-page study guide! Discover Critical Interpretive Keys With The End, you'll join Dr. Scott Hahn in an intense verse-by-verse study of the New Testament's most prophetic book. And rather than reading it apart from the rest of the Bible, you'll discover how the Apocalypse contains many of the critical interpretive keys necessary to understanding the entire Gospel! You'll learn why Revelation is the ultimate "unveiling" whereby the Lord of the Universe reveals Himself to His Bride, the Church. And how its twenty-two chapters are a timely and timeless message of hope for believers suffering persecution and for those others struggling not to lose faith. With scholarly precision, Dr. Hahn examines the various ways that Protestants and Catholics understand the Book of Revelation, revealing how the prophecies of the Book of Revelation were first realized in the first-century transition from the Old Covenant to the New. And how these prophecies ultimately point to a future fulfillment when all of God's creation will give way to a "new heaven and a new earth" when Christ Jesus will triumphantly return to judge the living and the dead. Open Up New Avenues of Understanding Unlocking the secrets contained in this final and most difficult book of the Bible has never been easier with The End: A Study in the Book of Revelation audio series and study guide! Dr. Hahn's clear and comprehensive analysis opens up new avenues of understanding and spiritual insight into God's covenantal love, the infinite value of the Mass, the powerful intercession of the Saints, the critical role of the Blessed Virgin Mary and significant details concerning the end of the world. Purchase your set and study guide today and don't get "left behind!" LEARN Who wrote the Book of Revelation according to both internal and external evidence How the Fathers of the Church understood the Book of Revelation, especially in regards to the end times How Christians should properly understand "eschatology" What make up the fundamental characteristics of apocalyptic literature How to interpret Old Testament prophecy in light of the New Testament revelation The four principal ways Catholics and Protestants use to interpret this mysterious Biblical book How to understand the numerous "time indicators" contained in Revelation Why the Holy Sacrifice of the Mass is a truly foretaste of heavenly worship. Name/Title: The End - A Study on the Book of Revelation Item #: GF8001379 Author: Scott Hahn See options for pricing!

A Spiritual Interpretation of the Apocalypse

The Lamb's Supper: The Mass and the Apocalypse EWTN 13-part, 1 hour television showHosted by Scott Hahn and Mike Aquilina

Scott Hahn and Mike Aquilina discuss the relationship between the Holy Sacrifice of the Mass and the Book of RevelationEach time we celebrate the Mass we enter into the heavenly liturgy which is so powerfully and beautifully described in the Book of Revelation. The Lamb's Supper will help you understand the Book of Revelation in light of the Mass. The Lamb's Supper reveals a long-lost secret of the Church: the early Christian's key to understanding the mysteries of the Mass was the New Testament's Book of Revelation. With its bizarre imagery, its mystic visions of Heaven, and its end-of-time prophecies, Revelation mirrors the sacrifice and celebration of the Eucharist.Catch their enthusiasm for the Mass as source and summit of the Christian life and share a glimpse of the heavenly inheritance Christ has prepared for us. 3 tapes. 7 1/2 hrs.
Order the Book and Video from EWTN Religious Catalog
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EWTN Audio Library index of The Lamb's Supper: The Mass and the ApocalypseProduced on January 12th 2001

From: http://www.excerptsofinri.com/scotthahn-ewtn.html#lamb-supper

Also, from: http://www.crossroadsinitiative.com/resource_info/156.html

Scott Hahn --Lamb's Supper
Catholic Resources for the Eucharist

Scott Hahn's
The Lamb's Supper:
The Mass as Heaven on Earth

Dr. Scott Hahn's fascinating book, The Lamb's Supper: The Mass as Heaven on Earth reawakens a surprisingly ancient view of the Eucharist as the harbinger of the supernatural drama described by the New Testament book of Revelation. Dr. Scott Hahn, a former Protestant Pastor turned Catholic theologian, thinks that many worshippers receive the sacrament of the eucharist without ever considering its links to the end of the world, the Apocalypse, and the Second Coming.

Dr. Hahn wants us to see that "The Mass--and I mean every single Mass--is heaven on earth." Literally.

So, Scott declares, "Now heaven has been unveiled for us with the death and resurrection of Jesus Christ ... Jesus Christ Himself says to you: 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and eat with him, and he with Me' (Rv. 3:20)." Hahn's enthusiasm, as evident even from these short quotes, is considerable--and infectious. Furthermore, he delivers his arguments with great levity (demonstrated in chapter titles such as "Oath Meal"), which makes The Lamb's Supper quite a tasty read. --Michael Joseph Gross

The Lamb's Supper reveals a long-lost secret of the Church: the early Christian's key to understanding the mysteries of the Mass was the New Testament's Book of Revelation! With its bizarre imagery, mystic visions of Heaven, and end-of-time prophecies, says Scott Hahn, Revelation mirrors the sacrifice and celebration of the Eucharist.

Beautifully written in clear, direct language, this book by bestselling Catholic author Dr. Scott Hahn will help readers see the Mass with new eyes, pray the liturgy with a renewed heart, and enter into the Mass more fully, enthusiastically, intelligently, and powerfully than ever before.
"An extremely fascinating development of the relationship between the Book of Revelation and the Holy Sacrifice of the Mass. Scott Hahn handles a very complex subject in a very clear, logical manner ... and above all it is highly readable and very much in tune with modern-day jargon and understanding... I have learned much in the reading." Father Dominic Scotto, T.O.R.

CONTENTS OF THE LAMB'S by SCOTT HAHN:
Part One: The Gift of the Mass - Christ Stands at the Door: The Mass Revealed- In Heaven Right Now: What I Found at My First Mass- Given for You: The Story of Sacrifice- From the Beginning: The Mass of the First Christians- Taste and See (and Hear and Touch) the Gospel: Understanding the Parts of the Mass
Part Two: The Revelation of Heaven- "I Turned to See": The Sense Amid the Strangeness- Who's Who in Heaven: Revelation's Cast of Thousands- Apocalypse Then! The Battles of Revelation and the Ultimate Weapon- Judgment Day: His Mercy is Scary
Part Three: Revelation for the Masses- Lifting the Veil: How to See the Invisible- Worship is Warfare: Which Will You Choose: Fight or Flight?- Parish the Thought: Revelation as Family Portrait- Rite Makes Might: The Difference Mass Makes

Need for 'Semitic Mentality' to Comprehend Book of Revelation

Since the Scriptures were written for all nations and for all ages, their main essential truths reveal themselves in such distinct and unambiguous terms that men and women of good will, will always recognise them and embrace them. But when we seek for the full force and meaning of each particular passage of Scripture, within its proper context, we are grateful to those who, through careful scholarship and study of the ancient Near East, have brought us closer to the original times and circumstances of its authorship. For although, as said, the Bible has a universal application and relevance, it is very evident that it, written as it was by mainly Jewish (certainly Semitic) authors, primarily appeals and is intelligible to the middle eastern and Jewish cast of mind (cf. Romans 11:24).

Of course the human mind, in its fundamental nature and operations, does not differ from one person to the next; and that includes peoples as far removed as the East is from the West (Psalm 102:12). However there does appear to be, on average, a pronounced distinction in intellectual emphasis between the two: the eastern mind and the western. This interesting distinction is explained well by Professor Stalker (The Life of Jesus Christ, p. 65), who contrasts what we might call the more contemplative oriental cast of mind with the discursive, analytical western mind. “Our thinking and speaking when at their best”, he suggests, “are fluent, expansive, closely reasoned. The kind of discourse which we admire is one which takes up an important subject, divides it out into different branches, treats it fully under each of the heads, closely articulates part to part …”. By contrast, the oriental or Jewish mind, he says, “loves to brood long on a single point, to turn it round and round, to gather up all the truth about it into a focus, and pour it forth in a few pointed and memorable words. It is concise, epigrammatic, oracular”.
Whereas a western speaker’s discourse “is a systematic structure, or like a chain in which link is firmly knit to link”, according to Stalker, “an Oriental’s is like the sky at night, full of innumerable burning points shining forth from a dark background”. Because of this rather dramatic contrast between the application of the western and the eastern mind, the difficulty of translation, great in all cases, is especially great in translating from eastern to western languages. The methods of expression in eastern languages are much richer in metaphor and figure. And this is especially the case with the Hebrew language of the Jews, for the following reason given by M. Müller (as quoted by Mackinlay, op. cit., p. 51):

The strict monotheism of the Israelites discouraged the arts of the sculptor and artist, which flourished among the Egyptians, Babylonians and Greeks: there can be no doubt that the Hebrews possessed the artistic feeling, but the expression of it was chiefly confined to the use made of language; we find word-pictures, poetic images, metaphors and illustrations employed very freely in Scripture ….

Quite often, according to Müller, the Hebrew language makes use of a play on words “to fix attention”; enigmatical utterances occur, and at times statements are made purposely, “in a manner difficult to comprehend, as for instance in the case of the number of the beast” (Revelation 13:18).

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A Main Theme of the Book of Revelation

Essentially Revelation is about the divorce of one ‘woman’ (one formerly just ‘woman’ who had gone bad), and the marrying of a new, faithful one. The scroll of Revelation 5:1 is actually a bill of divorce; the divorce being completed in the most emphatic manner with the annihilation of the harlot city, “Babylon”. I am indebted to Kenneth Gentry (Jr.) in “A Preterist View of Revelation” for spelling this out. E.g. [51-2]:

"When viewed against the backdrop of the theme of Jewish judgment, personages (a harlot and a bride), and the flow of Revelation (from the sealed scroll to a capital punishment for “adultery” to a “marriage feast” to the taking of a new “bride” as the “new Jerusalem”), the covenantal nature of the transaction suggests that the seven-sealed scroll is God’s divorce decree against his Old Testament wife for her spiritual adultery.In the Old Testament God “marries” Israel (see esp. Ezek. 16:8, 31-32), and in several places he threatens her with a “bill of divorce” (Isa. 50:1; Jer. 3:8)". (In C. Marvin Pate’s Four Views on the Book of Revelation, Zondervan, 1998.

The word “preterist” is based on a Latin word præteritus, meaning “gone by”, i.e. past). Also we want to clear up the serious problem (one of commentators own making) whereby the Apostles, expecting (according to such commentators) Christ’s final coming (Parousia), in their own day, were thus mistaken because that did not come about - still has not. Such an interpetation would suggest that Our Lord had passed on to His intimate friends the wrong time-table. This is, of course, quite unacceptable. My argument here will be that the Apostles were referring first and foremost to Christ’s victorious coming in 70 AD, thus freeing the early Church from her Judaïc (now corrupted and nationalistic) connections.

The destruction of Jerusalem in 70 AD may not mean a lot to us now in the C20th -especially we who have grown up with Western-based education that tends to eschew (or not understand) everything Semitic - but it meant a heck of a lot to those of the Apostolic era, who were mostly Jews, and who continued to worship in the Jerusalem Temple and the synagogues virtually to the very end.

Preterism. A View of the Apocalypse

Taken from:

http://www.theopedia.com/Preterism

Preterism is a view in Christian eschatology which holds that some or all of the biblical prophecies concerning the Last Days refer to events which took place in the first century after Christ's birth, especially associated with the destruction of Jerusalem in 70 AD. The term preterism comes from the Latin praeter, meaning past, since this view deems certain biblical prophecies as past, or already fulfilled.

Preterism is most dramatically contrasted with Futurism, the view that most prophecies regarding the End times, and passages referring to Last Days, Great Tribulation, and Judgment are still future and will immediately precede the return of Christ. Proponents of preterist views generally fall in one of two categories: Partial Preterism or Full Preterism.

Partial Preterists

Partial Preterism, the older of the two views, holds that prophecies such as the destruction of Jerusalem, the Antichrist, the Great Tribulation, and the advent of the Day of the Lord as a "judgment-coming" of Christ were fulfilled circa 70 AD when the Roman general (and future Emperor) Titus sacked Jerusalem and destroyed the Jewish Temple, putting a permanent stop to the daily animal sacrifices. It identifies "Babylon the great" (Revelation 17-18) with the ancient pagan City of Rome or Jerusalem.

Most Partial Preterists also believe the term Last Days refers not to the last days of planet Earth or the last days of humankind, but rather to the last days of the Mosaic covenant which God had exclusively with national Israel until the year AD 70. As God came in judgment upon various nations in the Old Testament, Christ also came in judgment against those in Israel who rejected him. These last days, however, are to be distinguished from the "last day," which is considered still future and entails the Second Coming of Jesus, the Resurrection of the righteous and unrighteous dead physically from the grave in like-manner to Jesus' physical resurrection, the Final judgment, and the creation of a literal (rather than covenantal) New Heavens and a New Earth, free from the curse of sin and death which was brought about by the Fall of Adam and Eve.

Thus partial preterists are in agreement and conformity with the historic ecumenical creeds of the Church and articulate the doctrine of the resurrection held by the Early church fathers. Partial preterists hold that the New Testament predicts and depicts many "comings" of Christ. They contend that the phrase Second Coming means second of a like kind in a series, for the Scriptures record other "comings" even before the judgment-coming in 70 AD. This would eliminate the 70 AD event as the "second" of any series, let alone the second of a series in which the earthly, physical ministry of Christ is the first. Partial Preterists believe that the new creation comes in redemptive progression as Christ reigns from His heavenly throne, subjugating His enemies, and will eventually culminate in the destruction of physical death, the "last enemy" (1 Cor 15:20-24). If there are any enemies remaining, the resurrection event cannot have occurred.

Nearly all Partial Preterists hold to amillennialism or postmillennialism. Many postmillennial Partial Preterists are also theonomists in their outlook.

Partial Preterism is generally considered to be an historic orthodox interpretation as it affirms all items of the ecumenical Creeds of the Church. However, Partial Preterism is not the majority view among American protestant denominations and meets with significant vocal opposition, especially by those which espouse Dispensationalism. Additionally, concerns are expressed by Dispensationalists that Partial Preterism logically leads to an acceptance of Full Preterism, a concern which is denied by Partial Preterists.