Mathilde Loisel is the main character of The Necklace, written by the famous French writer Guy de Maupassant. This woman is a middle-class member. But Mathilde is sure her destiny is a luxurious life. She is unhappy with her current position. So madam spends most of her time dreaming of a prosperous life she will never have. Finally, she gets a chance to get to a gorgeous ball. Finding a suitable outfit and accessory, Mathilde Loisel has a great time there. The word rapture can be attributed to her pastime and delightful feelings. She feels that way because she is among high society.
However, scholars think there are major obstacles that render these accusations untenable. It is clear that Darby regarded the 1830 charismatic manifestations as demonic and not of God.[4] Darby would not have borrowed an idea from a source that he clearly thought was demonic.[9] Also Darby had already written out his pretribulation rapture views in January 1827, 3 years prior to the 1830 events and any MacDonald utterance.[10] When MacDonald's utterance is read closely, her statements appear to present a posttribulationist scenario ("being the fiery trial which is to try us" and "for the purging and purifying of the real members of the body of Jesus").[11][12] Confusion on this point was enhanced because while MacDonald's vision as first published in 1840 describes a post-tribulation view of the rapture, a version published in 1861 lacked two important passages that appear to present a post-tribulation view: "This is the fiery trial which is to try us. - It will be for the purging and purifying of the real members of the body of Jesus" and "The trial of the Church is from Antichrist. It is by being filled with the Spirit that we shall be kept".[8] For these and other reasons, dispensational scholars consider MacPherson's alleged connection to dispensationalism as untenable.[13]
Rapture For Mac
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First, if God miraculously preserves the church through the tribulation, why have a rapture? If it is to avoid the wrath of God at Armageddon, then why would God not continue to protect the saints on earth (as is postulated by posttribulationism) just as He protected Israel (see Exod. 8:22; 9:4, 26; 10:23; 11:7) from the wrath He poured out on Pharaoh and Egypt. Further, if the purpose of the rapture is for living saints to avoid Armageddon, why also resurrect the saints who are already immune at the same time?
It is incongruous, then, that the Scriptures would be silent about such a traumatic change for the church. If any time of the rapture other than pretribulational were true, one would expect the epistles to teach the reality of the church in the tribulation, the purpose of the church in the tribulation, and the conduct of the church in the tribulation. However, there is no teaching whatsoever. Only a pretribulational rapture satisfactorily explains this silence.
First, one would expect the Thessalonians to be joyous over the fact that loved ones are home with the Lord and will not have to endure the horrors of the tribulation. But the Thessalonians are actually grieving because they fear their loved ones have missed the rapture. Only a pretribulational rapture accounts for this grief.
Since John 17:15 means to keep outside of the evil one, the parallel thought in Revelation 3:10 is to keep the church outside of the hour of testing. Therefore, only a pretribulational rapture would fulfill the promise.
After looking at the texts in question, it appears that each trumpet is used for a purpose that is unique and different from the other three. The trumpet of Joel 2:1 is a trumpet of warning that the Day of the Lord is near (cf. Jer. 6:1). The trumpet of 1 Thessalonians 4:17/1 Corinthians 15:52 is a trumpet which announces the approaching king (cf. Ps. 47:5) so that people may go out to greet Him. The trumpet of Matthew 24:31 is a trumpet call to assembly (cf. Exod. 19:16; Neh. 4:20; Joel 2:15). The trumpet of Revelation 11:15 is the seventh in a series of seven and is a trumpet that announces victory (cf. 1 Sam. 13:3). There is no compelling reason to equate the rapture trumpet with any of these other three trumpets. Therefore, these texts cannot be used to determine the time of the rapture. 2ff7e9595c
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