The diversity of scripture, when un

The diversity of scripture, when understood properly, represents one of the most dynamic aspects of a unique religious legacy. It points to the fact that biblical revelation is both intrinsically tied to human history and specifically related to individual persons and groups within their particular setting, a unique pattern of meaning emerges that constitutes the contribution of the apocalyptic writing to our scriptural heritage. Having considered the specific message of representative passages in chapter 4-5, we now consider the apocalyptic messages as a pattern woven into the fabric of the canon.
One of the recurrent themes of the apocalyptic writing of the Bible is the deadly struggle being waged between the power of good and evil and threat thereby posed for all humans. The problems besetting the human race are not viewed in facile terms, as mistakes requiring certain adjustments, but as the culmination of a long history of sinful repudiation of divine will and grace that has brought the world to the drink of the total disaster. The world view thus constructed is thoroughly moral and the critique utterly radical. In a hard-hitting manner both Jewish and foreign, who pursued their own ambitious schemes at the cost of the suffering of the faithful, the infirm, and poor, come under scathing judgment of a holy God. One of the unforgettable lessons of the apocalyptic writing is thus their radical assessment of evil and of the collaboration of humans in the ungodly processes that threatened to destroy the world.
In antiquity this lesson no doubt spoke with a high degree of authority and credibility to those suffering grievously under the powerful oppressors of their time, and perhaps was heard as a warning to many whom through complicity or complacency abetted the degradation of human life.
Another of the ubiquitous themes of the biblical apocalyptic writings is the universal reign of the one true God. In a majestic manner, all facets of life and the world are drawn into the drama of the unfolding purpose of the Sovereign God. Though the agents of evil both on earth and in heaven seem to be on the rampage, the visionaries exhibit a remarkable audacity in peering beyond the transitory to the ultimate, which in the mythological symbolism of the time mean peering into the drama of heaven and the conflict of God with the evil hosts. The effect of this peering is the formulation of a clear statement of faith, namely, that God’s righteous purpose for reality would prevail and that all of the life would finally be drawn into the cosmic harmony of the one true Sovereign.
It is readily apparent how these two themes, radical assessment of evil and daring affirmation of God’s sovereignty, constituted the basis for a message of comfort to the faithful in their times of most bitter suffering. We can thus characterize apocalyptic writing as literature that applies the tenets of classical biblical faith to situations of crisis.
We have emphasized earlier how important it is to keep the original message and setting of the apocalyptic writings clearly in mind, in approaching the question of their modern significance. This prevents the co-opting of these writing buy those who, whether consciously or unconsciously, are partners in the exploitation of the poor and weak and underprivileged of the earth. In relation to such, a historical reading preserves a harsh word of warning and admonition that dispels false illusions of peace and well-being, through in-depth description of reality, and extends a call to repentance and radical reform. On the other hand, in relation to those denied all earthly, and sources of hope and comfort the apocalyptic writings (again, historically understood) hold out an uncompromisingly realistic assessment of the human dilemma and a clear confession: God’s righteous reign will prevail over all evil, and the faithful will be delivered from all forms of bondage.
Given the very serious problems facing our world, foremost among them global hunger and the nuclear arms race, two themes of apocalyptic literature are conspicuously appropriate: judgment upon oppressors and upon those complacently overlooking systemic structures of injustice, and hope and courage for those finding no earthly source of comfort. The situation we face is serious, but at the made time the divine power inviting humans to a radical alternative is creatively and redemptive present.
If we remember that the apocalyptic writings are a remarkable ancient example of the courage to look beyond human powerlessness and historical disaster to a new creation willed by God, we can take this part of our scriptural legacy as an invitation to engage our own imaginations, using the idioms and images of our own time, to describe a world reconciled, living in peace and harmony. The radical assessment of evil combined with the vision of God’s sovereignty come together in a vision of global community that gives up tribalism in favor of a commitment to world peace and justice and that realistically sees sacrifice and risk-taking, both on an individual and a national scale, as aspects of thinking beyond war and poverty and hunger. Such modern visions should no more be dismissed as utopian than the visions of the new heavens and new earth of ancient Judaism. Their reality us not measurable alone, or even primarily, in terms of their descriptive accuracy, but above all in terms of their ability to bring the godless to repentance, the oppressed to hope, and the faithful to action. In having these effects, godly visions do have a powerful impact on reality. They destroy obsolete notions and open up human consciousness to righteous They break down human barriers and, on the basis of God’s universal reign, create the basis for bridge-buildings and suspicions. Far from being an exercise in utopian fantasy, such contemporary versions of the apocalyptic visions of a new creation may be the only remaining alternative to another apocalyptic vision whose possibility none of us can deny: the vision of the total destruction of the earth and all who dwell on it.
In our world, a vision of God’s alternative to global extinction encounters obstacles, especially in the form of two mental attitudes toward the world situation. One is the attitude of facile optimism and boundless trust in the human (or the national) capacity to meet every challenge and to prevail. History has demonstrated how tragically misleading such hubris is, yet how seductive it can become, blinding its adherents to illusions of grandeur and invincibility. Against such triumphalism, the apocalyptic legacy projects the foe of every oppressive human institution: the righteous God.
The second destructive attitude is displayed in a guise that a far more sympathetic appeal too many. Its adherents begin with a realistic assessment of human situation that in many ways recalls that of biblical apocalyptic. Then, with grim determination and often with very minimal hopes, they set out to engage in pitched battle with evil and its human agents. Dietrich Bonheoffer describes the pitfall lying in wait of those espousing this attitude:
Then there is the man with a conscience, who fights single-handedly against heavy odds in situations that call for a decision. But the scale of the conflicts in which he has to choose-with no advice or supports except from his own conscience-tears him to pieces.
The way out of the impasse demarcated by facile optimism and grim realism is opened up at the point of confluence between radical critique of evil and radical faith in God’s sovereignty, that is to say, at the meeting point of the two fundamental themes of the apocalyptic writing of the Bible. People of faith , both in community and as individuals, can be utterly realistic in their assessment of the human situation and yet not succumb to despair or bitterness, because they act not on the basis of their own programs of reform but as those drawn into God’s creative, redemptive purpose on behalf of all humans. People of faith who are drawn into God’s purpose are given a dependable basis for transcending the petty schemes and disputes of driving the world towards the nightmare of the definitive ending of human history and the extinction of all forms of life on our planet. In the confession that God is present in every struggle for justice and every campaign for peace, empowering all those who accept the reign of righteousness that transcends every claim of special privilege, the faithful today as in ancient times can find a hope-filled path into the future that avoids both heartless arrogance and grim despair, by embracing a vision of a reign of peace and justice uniting all life around one holy Source.

結果 (中文) 1:

圣经 》，当理解正确，多样性代表的独特的宗教遗产最具活力的方面之一。它指向事实，圣经启示是本质上绑在人类历史上以及具体涉及个人和群体内他们特定的设置，意义独特模式出现，构成世界末日写信给我们读圣经 》 的文化遗产所作的贡献。作为一种模式织成织物的佳能，我们现在审议代表段落在 4-5 章，具体消息考虑世界末日的消息。圣经 》 世界末日写作的反复出现的主题之一是好的之间权力与恶从而威胁全人类的致命斗争。困扰人类的问题而不是肤浅地，作为错误需要进行某些调整，作为历史悠久的罪恶否认神的旨意和恩典，带来世界总灾难的饮料的高潮。因此构造的世界观是彻底道德和完全彻底的批判。切中要害地犹太和外国，追求自己雄心勃勃的计划以忠实的痛苦为代价，弱者和穷人，来根据严厉判决的圣洁的神。世界末日写作难忘的教训之一就是邪恶的因此他们激进的评估和协作的不敬虔的进程，威胁要摧毁世界的人类。在上古本课毫无疑问发言具有高度的权威性和公信力的那些痛苦悲伤地根据自己的时间，权势的压迫者和当对很多人通过共谋或自满的警告教唆退化的人类生活也许传来。另一个圣经的世界末日文字的无处不在的主题是普遍统治的一的真神。雄伟壮观的方式，在生活和世界的各个方面被卷入主权神展开目的的戏剧。虽然在地球和天堂的邪恶的代理似乎是在横冲直撞，有远见表现出无比大胆在超越短暂到极限，眯着眼睛在时间的神话象征意义的意思是窥视天堂的戏剧和神的冲突与邪恶的主机。这眯着眼睛的作用是信仰的制定明确，即上帝的公义宗旨为现实会占上风的一切生命最后将一个真正主权的宇宙和谐而卷入。很容易看出这两个主题，邪恶的激进评估和对神的主权，大胆肯定如何在最痛苦的时候构成消息的忠实信徒们舒适的基础。我们因此可以描述世界末日作为适用于危机情况下的教义的经典圣经 》 的文学写作。 We have emphasized earlier how important it is to keep the original message and setting of the apocalyptic writings clearly in mind, in approaching the question of their modern significance. This prevents the co-opting of these writing buy those who, whether consciously or unconsciously, are partners in the exploitation of the poor and weak and underprivileged of the earth. In relation to such, a historical reading preserves a harsh word of warning and admonition that dispels false illusions of peace and well-being, through in-depth description of reality, and extends a call to repentance and radical reform. On the other hand, in relation to those denied all earthly, and sources of hope and comfort the apocalyptic writings (again, historically understood) hold out an uncompromisingly realistic assessment of the human dilemma and a clear confession: God’s righteous reign will prevail over all evil, and the faithful will be delivered from all forms of bondage. Given the very serious problems facing our world, foremost among them global hunger and the nuclear arms race, two themes of apocalyptic literature are conspicuously appropriate: judgment upon oppressors and upon those complacently overlooking systemic structures of injustice, and hope and courage for those finding no earthly source of comfort. The situation we face is serious, but at the made time the divine power inviting humans to a radical alternative is creatively and redemptive present. If we remember that the apocalyptic writings are a remarkable ancient example of the courage to look beyond human powerlessness and historical disaster to a new creation willed by God, we can take this part of our scriptural legacy as an invitation to engage our own imaginations, using the idioms and images of our own time, to describe a world reconciled, living in peace and harmony. The radical assessment of evil combined with the vision of God’s sovereignty come together in a vision of global community that gives up tribalism in favor of a commitment to world peace and justice and that realistically sees sacrifice and risk-taking, both on an individual and a national scale, as aspects of thinking beyond war and poverty and hunger. Such modern visions should no more be dismissed as utopian than the visions of the new heavens and new earth of ancient Judaism. Their reality us not measurable alone, or even primarily, in terms of their descriptive accuracy, but above all in terms of their ability to bring the godless to repentance, the oppressed to hope, and the faithful to action. In having these effects, godly visions do have a powerful impact on reality. They destroy obsolete notions and open up human consciousness to righteous They break down human barriers and, on the basis of God’s universal reign, create the basis for bridge-buildings and suspicions. Far from being an exercise in utopian fantasy, such contemporary versions of the apocalyptic visions of a new creation may be the only remaining alternative to another apocalyptic vision whose possibility none of us can deny: the vision of the total destruction of the earth and all who dwell on it. In our world, a vision of God’s alternative to global extinction encounters obstacles, especially in the form of two mental attitudes toward the world situation. One is the attitude of facile optimism and boundless trust in the human (or the national) capacity to meet every challenge and to prevail. History has demonstrated how tragically misleading such hubris is, yet how seductive it can become, blinding its adherents to illusions of grandeur and invincibility. Against such triumphalism, the apocalyptic legacy projects the foe of every oppressive human institution: the righteous God. The second destructive attitude is displayed in a guise that a far more sympathetic appeal too many. Its adherents begin with a realistic assessment of human situation that in many ways recalls that of biblical apocalyptic. Then, with grim determination and often with very minimal hopes, they set out to engage in pitched battle with evil and its human agents. Dietrich Bonheoffer describes the pitfall lying in wait of those espousing this attitude: Then there is the man with a conscience, who fights single-handedly against heavy odds in situations that call for a decision. But the scale of the conflicts in which he has to choose-with no advice or supports except from his own conscience-tears him to pieces. The way out of the impasse demarcated by facile optimism and grim realism is opened up at the point of confluence between radical critique of evil and radical faith in God’s sovereignty, that is to say, at the meeting point of the two fundamental themes of the apocalyptic writing of the Bible. People of faith , both in community and as individuals, can be utterly realistic in their assessment of the human situation and yet not succumb to despair or bitterness, because they act not on the basis of their own programs of reform but as those drawn into God’s creative, redemptive purpose on behalf of all humans. People of faith who are drawn into God’s purpose are given a dependable basis for transcending the petty schemes and disputes of driving the world towards the nightmare of the definitive ending of human history and the extinction of all forms of life on our planet. In the confession that God is present in every struggle for justice and every campaign for peace, empowering all those who accept the reign of righteousness that transcends every claim of special privilege, the faithful today as in ancient times can find a hope-filled path into the future that avoids both heartless arrogance and grim despair, by embracing a vision of a reign of peace and justice uniting all life around one holy Source.

結果 (中文) 2:

圣经的多样性，正确理解的时候，代表了独特的宗教遗产的最有活力的方面之一。它指向一个事实，即圣经的启示是两个本质上依赖于人类的历史，特别是其特殊的环境内与个体的个人和群体，意义独特的模式出现，构成了启示写我们的圣经文物的贡献。审议代表通道的具体信息在第一章4-5，我们现在考虑的世界末日的消息作为织成经典的面料图案。
其中一个圣经启示录写的反复出现的主题是致命的斗争之间发动善恶与威胁的能力，由此带来的所有的人。困扰人类的问题不是容易的方面看，由于需要一定的调整失误，但作为对神的意志和恩典罪恶抵赖已经使世界总灾难的饮料的悠久历史的巅峰之作。这样构造的世界观是彻底的道德批判完全根治。在强硬的方式无论是犹太教和国外，谁追求自己雄心勃勃的计划的忠实，体弱者和穷人的痛苦为代价，受到圣洁的神的严厉审判。因此，人们的启示写作的令人难忘的教训是人类在威胁要毁灭世界的恶人流程的协作的邪恶和他们激进的评估。
在古代，这个教训毫无疑问采访了高度的权威性和公信力的根据自己的时间了强大的压迫者遭受惨重，也许是听到一个警告，其中许多人通过合谋或自满教唆人的生命的退化。
另外的圣经启示的著作无处不在的主题是独一真神的普遍统治。在雄壮的方式，人生和世界的方方面面都卷入了主权上帝的宗旨展开的戏剧。虽然两者在地球上和在天堂的邪恶的代理商似乎是横冲直撞，有远见表现出对等超越短暂到了极致，这在当时的神话象征意味窥视到天堂和戏剧显着大胆神的冲突与邪恶的主机。这种对等的效果的信心，即对现实上帝的公义的目的将占上风，所有的生命将最终被卷入一个真正主权的宇宙和谐的一个明确的说法的制定。
这是显而易见的如何这两个主题，激进的邪恶和大胆的神的主权的肯定评价，构成的基础，一个舒适的消息，忠实最苦的苦难的时代。我们可以世界末日的写作因此定性为应用于经典圣经信仰的原则，以危机情况下的文学。
前面我们已经是多么的重要，保持世界末日的著作的原始信息，并设置明显一点，在处理的问题，强调了他们现代意义。这可以防止双向选择这些写作去买那些谁，无论是自觉或不自觉，都在积贫积弱和贫困地球的开发合作伙伴。关于这样的，历史的阅读保留警示训诫的驱散和平和福祉，虚假幻想通过深入的描述现实的难听的话，并延伸呼叫悔改和激进的改革。在另一方面，相对于那些拒绝一切尘世，并希望和安慰的世界末日的著作（同样，历史上理解）来源持币观望人类困境的一个不折不扣的现实评估，并明确表白：上帝的公义的统治将战胜一切邪恶，和信徒将免遭一切形式的奴役交付使用。
在压迫者和呼吁那些自鸣得意的判断：由于面临着我们的世界，其中最重要的全球饥饿和核军备竞赛的非常严重的问题，两个主题启示文学是明显适当的俯瞰不公，并希望和勇气的系统结构，为那些寻找安慰没有尘世的来源。我们面临的形势很严峻，但在制作时的神力，邀请人们到一个激进的方案是创造性和救赎的存在。
如果我们记住，世界末日的著作是勇气的一个显着的古老的例子来超越人的无力感和历史的灾难到一个新的创造神的意志，我们可以利用这部分我们的圣经遗产作为邀请搞我们自己的想象力，使用成语和我们自己的时间的图像，来形容不甘心的世界，生活在和平与和谐。邪恶结合神的主权聚集在国际社会的远景远景激进的评估，即放弃部落有利于世界的和平与正义的承诺和切实对个人和看到的牺牲和冒险，无论是全国范围内，如想超越战争，贫困和饥饿方面。这些现代化的愿景应该不再被斥为空想比新天古老的犹太教新地的异象。他们的现实我们而去无法衡量的，甚至主要是，在他们的描述精度等方面，但首先在自己带来的不信神的悔改的能力方面，受压迫的希望，以及忠实于行动。在具有这些效果，虔诚的愿景也对现实产生巨大的影响。他们摧毁陈旧观念，开拓人类意识，以正义的，他们打破人类的障碍，上帝的普遍统治的基础上，建立基础桥梁，建筑和猜疑。远不是一个练习的乌托邦式的幻想，这样的当代版本新造的世界末日景象可能是剩下的唯一替代另一种世界末日的愿景的可能性，我们没有人能否认：地球彻底毁灭的眼光和所有谁住就可以了。
在我们的世界，上帝的替代全球灭绝的愿景遇到的障碍，特别是在走向世界风云二的精神状态的形式。一个是浅显的乐观和无限信任的人（或国家）能力，以满足每一个挑战和盛行的态度。历史已经演示了如何惨遭误导这样狂妄自大的，又是多么诱人能成，致盲其信徒以庄严和不可战胜的幻想。在这样的必胜信念，世界末日的遗产项目的每个压迫人的制度的敌人：正义之神
的第二个毁灭性的态度显示在一个幌子，一个更同情的吸引力太多。它的追随者开始对人类状况的现实评估，在许多方面回忆说，圣经启示的。然后，用坚强的决心，并经常与极少的希望，他们下决心搞酣战与邪恶的人类代理。迪特里希Bonheoffer描述了陷阱埋伏在那些拥护这种态度：
再有就是一个有良心的，谁打架一手敌众我寡的要求决定的情况。但他有选择，有没有建议或支持，除非他自己冲突的规模良心眼泪他碎片。
该方法通过简便的乐观情绪和严峻的现实划定的僵局被打开了在汇合点激进的邪恶和激进信仰神的主权的批判之间，也就是说，在圣经的启示写作的两个基本主题的交汇点。有信仰的人，无论是在社区和个人，可以是完全现实在他们的人类状况的评估，但不屈服于绝望和痛苦，因为他们的行为不是他们自己的改革方案的基础上，但因为这些绘制成神代表所有人类的创造性，救赎的目的。信仰谁被吸引到上帝的旨意的人，给出了超越的小计划，并推动世界走向人类历史的最终结局的噩梦以及所有形式的生命在我们的地球上灭绝的纠纷可靠的依据。在忏悔，上帝是存在于每个为公正而斗争，每一个竞选和平，赋予所有这些谁接受正义的统治超越的特权每一个说法，今天的信徒在古代能找到一个充满希望的路径进入这避免了两个没心没肺的傲慢和冷酷的绝望，拥抱和平与正义的统治团结所有的生命围绕一个神圣来源的憧憬的未来。

結果 (中文) 3:

的多样性的圣经，当理解正确，代表了一个独特的宗教传统的最具活力的方面。它指向的事实，即圣经启示是内在联系在一起的人类历史，特别是与个人和团体在其特定的设置，一个独特的模式的意义出现，构成了写作的启示给我们的圣经文化的贡献。考虑到第4-5章代表通道的具体消息，我们认为世界末日的消息作为织成的织物
经典模式。一个圣经的启示录的写作主题是致命的斗争展开的善与恶，从而构成威胁全人类的权力之间。困扰人类的不是浅显的方面看，需要一定的调整错误，但是，作为一个历史悠久的历史，不可否认的神圣的意志和恩典，使世界各地的饮料的总灾难。由此构建的世界观是彻底的道德和批判的彻底的彻底的。在一个强硬的态度犹太人外，追求自己的远大计划的忠实的，苦难的成本弱，差，