One of the most prominently signified figures in the realm of Christian eschatology is the emergence of ten entities from the remnants of the Roman empire. They are sometimes symbolized as toes, and sometimes as horns, but always numerically as ten.
In Daniel chapter 2, Nebuchadnezzer experiences a dream in which a statue signifies the rise and fall of four empires, Babylonian, Medo-Persian, Greek and Roman. Daniel interprets the dream for the king, and twice in his interpretation, he refers to toes (2:41, 42) as the last stage of the progression. Because time proceeds from top to bottom, and from precious materials to common, it is inferred from the toes on the statue that the final configuration of the fourth empire is a ten way division. Continue reading A See of One→
There are certain names our evangelical readers may hear from time to time on Sunday mornings from the pulpit, or in Sunday School, or perhaps in a small bible study fellowship, or in the latest book to fly off the shelves of the book stores. These names pop up quite frequently, and they are usually offered up as examples of a bold or simple faith, godliness and a lifestyle of prayer and contemplation. What may surprise our evangelical readers is the fact that the people being offered as examples are Roman Catholic counter-reformational mystics who worked tirelessly against the Protestant Reformation to try to stamp it out. Continue reading And the Diviners Have Seen a Lie→
As a young lady, Mary Faustina Kowalska (1905-1938) attended a dance one evening with her friends. During the dance, she experienced a vision of “Jesus,” and was no longer able to concentrate on the festivities. Not knowing what else to do, she slipped out of the dance to the local cathedral and cast herself down to worship the Eucharist, asking “Jesus” to tell her what to do. “He” did: Continue reading Wolves Within the Gate→
[This is the third installment of a three part series.]
When former Protestant, Taylor Marshall, wrote Eternal City, he sought to explain why Christianity is necessarily Roman. “The Church,” he wrote, “receives the Roman empire” from its previous custodians. But in concluding this, Marshall has mistakenly transposed two kingdoms—both of which Daniel addressed, and both of which Daniel set against the background of the rise and fall of four world empires. One kingdom is of earth and the other of heaven, and Marshall has unfortunately confused the two. Continue reading One Kingdom Too Late→