This notion of an artificial intelligence greater than our own is embedded in our fear of a technological singularity —the theoretical emergence of computer super-intelligence which, in blunt and basic terms, would mean that we could no longer predict what a computer or machine might do.
Evolution has no inherent tendency to produce outcomes valued by humans. Within the robot apocalypse movie is also embedded the fear of the superior species. Hindu and Old Norse mythology, for example, both include other worlds teeming with intelligent beings. It was a small step, then, to imagine what might happen if those beings paid us a visit. Alien apocalypse scenarios became hugely popular with H. Wells terrifying novel War of the Worlds which actually combined aliens and machines, the former riding in giant tripod versions of the later, in a double-serving of terrorand then become a phenomenon when Orson Welles read an adaptation of Wells novel on the radio on October 30, —which was believed by thousands of people to be a real news report of an actual alien invasion.
Mass panic ensued. Part of the fear of colonization embedded in our alien apocalypse narratives is the fear of limited resources. Many alien invaders are depicted as coming from their own destroyed planet and in a desperate search for a new home. While many of us fear destroying Earth in much the same way, theoretical physicist and the world's most famous scientist Stephen Hawking caused a stir in when he posited to the Discovery Channel that not only are extraterrestrials likely, that were they to visit, they would indeed likely be fleeing a destroyed home planet and looking to colonize Earth.
I imagine they might exist in massive ships, having used up all the resources from their home planet. Such advanced aliens would perhaps become nomads, looking to conquer and colonize whatever planets they can reach. If aliens ever visit us, I think the outcome would be much as when Christopher Columbus first landed in America, which didn't turn out very well for the Native Americans. The terrifying Invasion of the Body Snatchers played on our fear of extinction and combined it with our fear of disease in a terrifying combo platter of anxiety.
You know the only thing that could get us to stop making apocalypse movies is, of course, an apocalypse. Photo by Laurie Sparham, courtesy of Focus Features. Bryan Abrams is the Editor-in-chief of The Credits. He's run the site since its launch in He lives in New York. Movies Television Trailers Interviews Policy. Close Search for:. Showing results for " " within MotionPictures.
DirectorMoviesScreenwriterScript to Screen. For example, the perfect sacrifice of Christ was foreshadowed in the slaying of Abel, the sacrifice of Melchizedek, and the trial of Abraham. The Book of Daniel speaks of the abomination of desolation, fulfilled partially by the desecration of the temple by Antiochus Epiphanes, yet Jews in the time of Christ still expected a more perfect fulfillment in the last days.
This came with the destruction of the Temple in AD Other prophecies of Daniel can similarly be applied both to the Hellenistic period and the time of Christ. The fulfillment of these prophecies does not preclude the possibility that they may be applied again to the Last Judgment.
Quite the contrary, the repeated application of prophecy to successive events is consistent with the theme of salvation history found in the Bible, where covenants are renewed and judgments reaffirmed, each time in a clearer and more perfect form. Entire treatises have been written about countless other prefigurings of the New Covenant in the Old.
Similarly, the fulfillment of New Testament prophecies may come in the form of successive occurrences, each more emphatic than the previous. These events define the course of history in a way that will bring about the most perfect fulfillment of revelation, at a time when the Gospel is preached to all nations and Israel is converted.
The Scriptural basis for this interpretation will be explored as we examine the synoptic apocalypse in detail. The trustworthiness of this Post Apocalyptic Being - The End Of All Existence - Choir Of Devastation (Vinyl) is guaranteed by the authority of Christ himself, and we have a sign of its reliability in its accurate depiction of the destruction of the Temple and the occupation of the City of David by gentiles up until the present day.
The Arab sector of Jerusalem includes the entire site of the Biblical city. Despite this accurate prediction, and perhaps even because of it, many religious skeptics have argued that the fact that the parousia did Post Apocalyptic Being - The End Of All Existence - Choir Of Devastation (Vinyl) immediately follow the destruction of the Second Temple proves that the synoptic apocalypse was a false prophecy, either because Jesus was a false prophet, or because the apocalyptic discourse is not an authentic teaching of Jesus, but a later insertion by the Evangelists.
This last contention is implausible, as apocalyptic teachings can be found in even the earliest Christian epistles. There is also a strong case that Luke was written in the early 60s, owing to its otherwise puzzling omission of the martyrdom of St.
Paul in Acts the second volume of Luke. It is circular reasoning to argue that the prophecy about the temple had to have been written after AD 70 simply because it is accurate, and utterly contrary to the historical and textual evidence. This leaves us with the strong probability—and for believers in Scriptural authority, the certainty—that the synoptic apocalypse is substantially an authentic teaching of Jesus, and therefore stands with the authority of the Messiah.
For those who acknowledge the synoptic apocalypse as a genuine discourse of Jesus, any apparent failure of the prophecy would reflect badly on the veracity of Christianity itself. Thus Bertrand Russell found that he could not accept Christianity on account of the Gospel prediction that this generation will not pass away until all the signs of the end times would be fulfilled. This confusion is understandable, as even devout Christians have made similar errors, owing to the deliberate obscuring of the perception of time in apocalyptic prophecy.
We will examine these issues in detail, justifying our interpretations from the relevant texts and parallel usage elsewhere in the New Testament. It is tempting, therefore, to treat the entire apocalyptic discourse as pertaining to the destruction of the temple, but the Gospels provide additional context that invite a different interpretation. In St. Genos thus carries the significance of having some commonality in origin or essence.
Its derivatives, gennema and geneamay be regarded as specific forms of this generic concept. Thus it refers to commonality in a particular kind of origin, namely that of biological generation or begetting. A good translation of gennema would be brood or some other term signifying common biological origin.
This term may also be used figuratively to describe people who share a common trait, and thus may be regarded as of the same ilk. This is in fact the usage in Matthewwhere Jesus condemns the scribes and Pharisees as a brood of vipers. Here, however, there is a clearer context for the Post Apocalyptic Being - The End Of All Existence - Choir Of Devastation (Vinyl), as it just follows an extensive condemnation of the generation brood of vipers.
Genea can have several different meanings depending on context. We will survey all of these meanings as they are used in the New Testament. See the Appendix for a list including Old Testament usage. In classical Greek such as that used by Herodotus and Xenophon, genea referred to the act of begetting or generating, or the act of birth.
By the time of the Gospels, however, this term had adopted a broader meaning, to include the product of this act, or progeny, much like gennema. In the New Testament, gennema is used only in the restrictive sense of a biological product, either literally e. Geneaby contrast, is used much more expansively.
There are several instances where genea appears to mean generation in the ordinary modern sense of a genealogical level within a family. In his genealogy of Jesus, St. Matthew counts fourteen generations geneai from Abraham to David, and so forth. Here, genea might refer to the act of generation or its product, or even to the duration of time represented between successive generative acts. The Hebrew word used in such genealogies is dowrwhich can refer to an entire class of people of common kinship living at the same time, like our modern notion of generation.
There are other places in Matthew where genea does not mean generation in our familiar sense, but refers to a class of people. They are called adulterous because of their infidelity to God. If a biological generation were meant, this would imply that Jesus was denouncing all men or all Jews as Post Apocalyptic Being - The End Of All Existence - Choir Of Devastation (Vinyl), which plainly contradicts other Gospel teachings, and ignores the repeated references in this discourse specifically to scribes and Pharisees.
On the other hand, in MatthewJesus appears to address the multitude as a faithless and perverse generation, implying a much broader class of people. Still, there is no indication that genea is formally restricted to people alive at the time of Jesus; instead it is an expression of apparent exasperation with the faithlessness of mankind in general.
Such usage seems to be paralleled in Philippians That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse generation geneaamong whom ye shine as lights in the world.
The contrast between the sons of God and the perverse generation implies a distinction in class rather than biology or time. Those who are in Christ are sons of God, while all others remain slaves of sin, being heirs only of the flesh and all its weaknesses.
Similarly, the faithless and perverse generation rebuked by Christ is a class of people who live according to the flesh, and thus have only the inheritance of the flesh.
In the Gospel of Luke, we find an even more explicit use of genea as referring to a class of people. Since the generation of Lk. Accepting that this condemnation refers to the Last Judgment, it is clear that the target of condemnation is a class of wicked people, rather than all men living at the time of Jesus. The condemnation of the generation of vipers is followed by an imprecation against Jerusalem, predicting its desolation, and that the city will not see Jesus again till you say: Blessed is he that cometh in the name of the Lord.
It is not clear if this took place immediately after the discourse against the Pharisees. In reference to the buildings of the Temple courtyard, Jesus predicts there shall not be left here a stone upon a stone that shall not be destroyed. After the Romans burned down the Temple, they pried apart each stone in order to extract all the molten gold that had seeped into the cracks.
All the other buildings of the temple complex were similarly destroyed. All that remains is the Western Wall or Wailing Wallwhich was not part of the Temple itself, nor of any building, but was a simple retaining wall to prevent access to the complex from the west, behind the Temple.
Thus the prophecy was fulfilled precisely as stated. The scene moves to Mount Olivet, where the apostles ask: Tell us when shall these things be? And what shall be the sign of thy coming and of the consummation of the world? Thus the destruction of Jerusalem and the end of the world are understood to be distinct affairs, but Jesus is asked to answer both questions at once. This admonition against false messiahs is necessary, for the disciples might otherwise believe that the destruction of the temple and the persecution of Christians are signs of the parousia.
Wars and natural calamities are necessary precursors to the end, the beginnings of sorrows, but they are not the end. This part of the discourse is not concerned with providing indicators of when the end will occur, but instead encourages the disciples to persevere in the faith, and to recognize the true Christ by the sign of charity rather than the false apocalyptic signs of imposters.
Salvation depends, as always, on persevering in charity to Post Apocalyptic Being - The End Of All Existence - Choir Of Devastation (Vinyl) end, so disciples should not be misled by false messiahs who may promise an end to persecution, matching iniquity with iniquity. Before the consummation of the world can come, the gospel must be preached to all nations. This is the first clear indicator of when the end might come, though even here we are not told how much time might elapse between the universal preaching of the gospel and the parousia.
Christians of the first century often understood the whole world to mean the Roman Empire, so they would have every reason to be watchful, as Christianity had been preached from East to West by the end of that century. The proclamation of the gospel would certainly have seemed universal to those living in the fourth century.
As our concept of the whole world has extended well beyond the Mediterranean, the gospel has been preached in far off nations, so that in our day there is scarcely a people on earth that has not at least heard of Christ. The evangelization of the whole world is not a terribly useful predictor of the end time, since our concept of the whole world has changed through the centuries.
Once again, the concern does not seem to be with providing a timetable for doomsday, but with articulating the duty of Christians in the face of adversity. Just as they must not shrink before persecution, neither should they relent in their task of preaching the gospel to all nations. Indeed, it is necessary for the consummation of the world that this testimony be given to all peoples.
The abomination of desolation in the Book of Daniel refers, in the first instance, to the desecration of the Temple by Antiochus Epiphanes in BC. This Seleucid king entered the Holy of Holies, offered unclean animals as sacrifices on the altar of holocausts, and dedicated the Temple to Jupiter Olympius, building a statue of that deity on the site. Here Christ prophesies that this same abomination will recur in the future, and at that time, those who are in Judea should flee to the mountains.
The phrase he that readeth let him understand is clearly an editorial insertion by Matthew or his source. The implication is that such an abomination has occurred or is about to occur. This could well refer to the attempted defiling of the temple by Gaius Caesar Caligula ruledwho ordered his statues to be erected in the Temple.
However, his general Petronius heeded the supplications of the Jews, and asked the emperor for clemency. Caligula was furious at the delay, but his letter of reply was not received until after he was killed, so the Temple was ultimately spared.
The abomination of desolation would be realized when the Romans attacked Jerusalem in AD 66, beginning their siege during the Passover, when Jews from throughout the empire were massed in Jerusalem. Here we can see the need to advise them to flee the city. In fact, most chose to stay, and suffered famine and slaughter until the city was taken in AD 70, and the Temple was burned accidentally, according to Flavius Josephus.
In tragic irony, thousands of Jews were whipped and tortured, before being subjected to the agony of crucifixion. Yet the One who was crucified at Calvary sought to warn them, so that they might be spared this fate. How could the Jews in Jerusalem have known when the abomination of desolation was coming? In AD 70, Titus received additional troops to help end the siege. Antiochus Epiphanes! Every learned Jew would have recognized that loathsome name, and would have known exactly what it meant.
The sense of urgency is unequivocal. People must flee immediately regardless of circumstances. If the circumstances are unfavorable for travel, so much the worse, but flee they must. The precise time of the calamity is not revealed, so neither the day nor season is known in advance. The preceding verses refer both Post Apocalyptic Being - The End Of All Existence - Choir Of Devastation (Vinyl) the devastation of Judea in AD 70 and the final tribulation preceding the Last Judgment.
This telescoping chronology is common in Biblical prophecy, as each image refers to both an immediate event and a distant eschatological event of which it is a type. This passage refers to three events. The abomination of desolation by Antiochus Epiphanes described in the Book of Daniel provides the matter for our image, while the destruction of Jerusalem will be its imminent concrete realization.
Yet even this calamity is only a type of the ultimate tribulation at the end of days. These three events are all telescoped into a single prophetic narrative, as the destruction of the Temple becomes an exemplar of the destruction of the world as we know it.
Matthew makes no attempt to distinguish between the destruction of the Temple and the final tribulation. This omission suggests that this passage was written before the destruction of the Temple, when there was yet no reason to conceive of such a distinction.
On the contrary, the discourse continues immediately to the great tribulation:. Now we are firmly in the realm of eschatology, as all flesh is in danger of destruction. To understand these verses, we must now see the preceding verses on the destruction of Jerusalem as a type of the final tribulation now described. This final tribulation will be preceded by an abomination of desolation, at which point all are advised to flee for safety from the impending tribulation.
This calamity will be so terrible that it would exterminate all human life if permitted to continue, but for the sake of His elect God will cut it short. The faithful are not to believe too readily in the return of Christ in the last days, even if great wonders are performed by false prophets. There will be no need to seek out Christ in some place on the hearsay of others, for he will be manifest to all when he suddenly appears.
The parousia will be instantaneous and universal. The Son of Man will come like a thief in the night, without warning, as indicated in several Gospel parables.
Then all mankind will be gathered to Christ, just as eagles gather around a body. The great tribulation is a sign that the Second Coming is near, but the day and the hour will remain hidden until the end. Thus every people in every age ought to be vigilant, and guard their souls as if this day were to be their last. These celestial signs immediately precede the coming of the Son of Man. We need not interpret this prophecy as depicting literal astronomical events, but rather it indicates that the very order of the cosmos will be brought to a halt, in order to be reformed anew.
The current physical order shall pass away. The sign of the Cross shall appear in the heavens, causing all the tribes of the earth to mourn. Streaming and Download help. Report this album or account. If you like Milton Bradley, you may also like:. Zodiac by Hypnus Records. That's what I call music!! Wadjet by Luigi Tozzi. Amazing stuff by Luigi Tozzi Geonosis by Luigi Tozzi. Deep deep deep techno.
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