True Parents Legacy
term

The Second Advent

재림 · 再臨 · 재림주 · 再臨主 · jaelim · jaelimju · also: Second Coming · Lord of the Second Advent · Third Adam

What is the Second Advent?

The Second Advent (재림, jaelim; literally “coming again”) is the prophesied return of the Messiah to complete the work of salvation that was left unfinished at the First Coming. In virtually every major religious tradition, history is moving toward a climactic moment of cosmic renewal—a time when a great anointed figure will arrive to restore the world to its original ideal. In the theology of Rev. Sun Myung Moon, the Second Advent is not a peripheral eschatological event but the central hinge of all history — the moment for which every dispensation from Adam onward has been preparing.

What makes the Unification understanding of the Second Advent unique is its answers to three foundational questions that mainstream Christianity has left unresolved: When will Christ return?

How will he return — supernaturally on the clouds, or as a human being born on earth? And Where — to which nation and people—will he come? The Exposition of the Divine Principle addresses all three with detailed biblical, historical, and principled reasoning.

God will certainly give prophecies to those faithful believers who are in the light and have ears to hear and eyes to see. As it is written: "In the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams."

— The Second Advent, Sun Myung Moon, Exposition of the Divine Principle (Acts 2:17)

The Second Advent is not a spectacle for passive spectators. It is a providential event that requires prepared hearts, discerning eyes, and the readiness to recognize the Messiah even when he comes in the most unexpected and humble of circumstances.

Section I — Etymology and Terminology

The Korean term 재림 (jaelim, 再臨) is composed of 再 (jae, “again”) and 臨 (lim, “to arrive, to come to”). The compound means simply “coming again” — the return visit of a figure who has been awaited.

In Christian usage, the equivalent Greek phrase is parousia (παρουσία), meaning “presence” or “arrival,” which the New Testament uses for both the earthly appearances of the Lord and His expected return (1 Thessalonians 4:15; Matthew 24:3).

재림주 (jaelimju, 再臨主) — “the Lord of the Second Advent” — is the title used within the Unification movement for the specific person who comes to fulfill the Second Advent prophecy. This title carries the full weight of messianic expectation combined with the understanding that this person will complete what Jesus could not: the establishment of the ideal family, the restoration of God's lineage, and the inauguration of the Completed Testament Age.

In Unification Christology, the Lord of the Second Advent holds the position of the Third Adam (제3 아담). The first Adam was the original human being who was meant to fulfill the purpose of creation but fell.

Jesus came as the Second Adam — a new beginning for humanity through spiritual restoration. The Third Adam comes to complete what both predecessors could not: the physical as well as spiritual restoration of humanity's lineage and dominion, culminating in the establishment of the ideal Kingdom of God on earth.

Section II — When Will Christ Return?

The Exposition of the Divine Principle argues that the period of the Second Advent began after the end of the First World War. The reasoning is structural: just as Jesus came at the conclusion of the two-thousand-year Old Testament Age, the Lord of the Second Advent was to appear at the conclusion of the two-thousand-year New Testament Age.

The First World War marked the decisive turning point — the defeat of the Kaiser (who stood in a position parallel to Adam on Satan's side in the restored dispensation) and the rise of communism under Stalin (who stood in a position parallel to the Messiah on Satan's side) confirmed that history had entered its final eschatological phase.

We can conclude that the period of the Second Advent began soon after the end of the First World War. Today is truly the time of Christ's return.

— When Will Christ Return?, Sun Myung Moon, Exposition of the Divine Principle

This historical argument is reinforced by Jesus' own words:

"But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only" (Matthew 24:36).

Yet God, who alone knows the day and hour, also declared through the prophet Amos:

"Surely the Lord God does nothing, without revealing his secret to his servants the prophets" (Amos 3:7).

These two verses together imply that while the exact day is hidden, God will reveal the essential contours of the Second Advent to those who are spiritually prepared to receive the revelation, just as He revealed the birth of Jesus in advance to Mary, Joseph, the shepherds, Simeon, Anna, and the Magi.

Section III — How Will Christ Return?

This is the most contested and doctrinally significant question the Exposition of the Divine Principle addresses regarding the Second Advent. For nearly two millennia, the dominant Christian expectation has been that Jesus will return literally from the sky on clouds, accompanied by angelic trumpets and visible glory — based primarily on Matthew 24:30-31:

"They will see the Son of man coming on the clouds of heaven with power and great glory; and he will send out his angels with a loud trumpet call."

The Exposition of the Divine Principle challenges this expectation with a structural argument from the pattern of the First Coming.

The Elijah Parallel

The prophet Malachi had foretold:

"Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes" (Malachi 4:5).

The faithful Jews of Jesus' time expected Elijah himself to descend physically from heaven before the Messiah's appearance — for Elijah had ascended to heaven in a chariot of fire (2 Kings 2:11) and was widely expected to return in the same spectacular manner.

Instead, Jesus declared plainly: “Elijah has already come, and they did not know him, but did to him whatever they pleased” (Matthew 17:12), and “He is Elijah who is to come” (Matthew 11:14) — identifying John the Baptist as the fulfillment of Malachi's prophecy.

John had not descended from heaven; he had been born on earth of a woman (Luke 1:13-17).

The return of Elijah was fulfilled through the birth of a child.

This parallel is decisive. Just as the return of Elijah was fulfilled not through a miraculous supernatural descent but through a human birth, so too the return of Christ is to be fulfilled through birth on earth. Those who await a literal descent from clouds are in the same position as those Jews who, expecting Elijah to descend from heaven, could not recognize John the Baptist as his fulfillment.

Biblical Evidence for an Earthly Birth

The Exposition of the Divine Principle gathers several New Testament prophecies that cannot be reconciled with a supernatural return on clouds but can only be fulfilled if Christ returns in the flesh.

First:

"But first he must suffer many things and be rejected by this generation" (Luke 17:25).

If Jesus were to return literally on clouds in power and great glory, who would persecute him? The entire world would prostrate itself before him. The prophecy of rejection and suffering can only be fulfilled if the returning Christ comes in humble human form — as an unknown person who can be misidentified, dismissed, and condemned as a heretic.

Second:

"When the Son of man comes, will he find faith on earth?" (Luke 18:8).

If Christ were to return in spectacular supernatural glory, every believer would recognize and receive him with overwhelming faith. The prophecy of diminished faith can only make sense if Christ returns unexpectedly, in a manner that requires genuine discernment — a manner that the faithless will fail to recognize.

Third:

"On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, 'I never knew you; depart from me, you evildoers'" (Matthew 7:22-23).

How could Christ reject even miracle-workers if he comes in undeniable glory?

This prophecy implies that at the Second Advent, those who have been performing miracles in Jesus' name but who refuse to recognize the Lord in his new, unexpected form will be turned away. Their very miracles are no substitute for genuine recognition of the living Messiah.

Fourth:

"The kingdom of God is not coming with signs to be observed. Behold, the kingdom of God is within you" (Luke 17:20-21).

A supernatural return on clouds would be the most observable sign imaginable. The prophecy that the Kingdom will come without visible signs to be observed confirms that Christ will come quietly, through birth, just as the Kingdom came quietly at the First Advent, when most of Israel failed to recognize it.

Fifth:

"You will desire to see one of the days of the Son of man, and you will not see it" (Luke 17:22).

If Christ comes on clouds with great glory, everyone will see the day. Only if he comes in the flesh of humble birth will many fail to see the day of the Son of man.

Contrary to the expectations of many faithful Jews who believed on biblical grounds that the Messiah would come on the clouds with signs and portents in the heavens, Jesus was born on the earth as a child in a lowly family. Hence, we should re-examine the Bible from the perspective that the Second Advent of Christ may not take place in a miraculous way.

— In What Manner Will Christ Return?, Sun Myung Moon, Exposition of the Divine Principle

What Do the “Clouds” Mean?

If Christ is to come through birth on earth, what is the meaning of the clouds-of-heaven prophecy?

The Exposition of the Divine Principle explains that “clouds” in biblical symbolism represent people who have come up from the earth — the multitude of believers who surround and accompany the Lord. In Hebrews 12:1, believers are called “a great cloud of witnesses.”

In Revelation 1:7, “He is coming with the clouds, and every eye will see him” — this can be understood as the Lord coming surrounded by his followers who will bear witness to him.

The Exposition further notes that Daniel's prophecy

"with the clouds of heaven there came one like a son of man" (Daniel 7:13),

was universally understood by Jews of Jesus' time to refer to the first and only coming of the Messiah. Yet Jesus came not on clouds but as a child in Bethlehem.

If this prophecy was fulfilled at the First Coming through an earthly birth — which all Christians acknowledge — then its Second Coming counterpart, “They will see the Son of man coming on the clouds” (Matthew 24:30), can be equally fulfilled through the birth of a child who comes with the multitude of believers.

The apostle John warned:

"For many deceivers have gone out into the world, men who will not acknowledge the coming of Jesus Christ in the flesh; such a one is the deceiver and the antichrist" (2 John 7).

This warning, written explicitly about Christ's coming in the flesh, signals that discerning his fleshly coming — rather than expecting a supernatural manifestation — is the decisive test of true faith.

Paul equally affirmed: “For you yourselves know well that the day of the Lord will come like a thief in the night” (1 Thessalonians 5:2), but he immediately added:

"But you are not in darkness, brethren, for that day to surprise you like a thief. For you are all sons of light and sons of the day" (1 Thessalonians 5:4-5).

The Lord's coming is like a thief to those in darkness — but to those spiritually prepared and in the light, it will not be a surprise.

Section IV — Where Will Christ Return?

If the Lord of the Second Advent is to be born on earth, which nation will receive him? The Exposition of the Divine Principle addresses this through an analysis of biblical prophecy, providential history, and the structural requirements of restoration.

The Vineyard Parable and the New Chosen People

Jesus himself explicitly indicated that his return would not be to the Jewish people. In the parable of the vineyard (Matthew 21:33-43), the owner represents God, the vineyard is God's work, the tenants are the Jewish people, the servants are the prophets, the son is Jesus, and the “other tenants who will give him the fruits in their seasons” represent the nation that will receive Christ at the Second Advent. Jesus declared:

"The kingdom of God will be taken away from you and given to a nation producing the fruits of it" (Matthew 21:43).

The Exposition further clarifies the meaning of “Israel.” St. Paul wrote: “For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart” (Romans 2:28-29), and “not all who are descended from Israel belong to Israel” (Romans 9:6).

Israel means “one who has prevailed” — those who have triumphed through faith — and this qualification is not ethnic but spiritual.

The Nation in the East

The Book of Revelation provides a key directional indicator: “Then I saw another angel ascend from the rising of the sun, with the seal of the living God, and he called with a loud voice” (Revelation 7:2).

The 144,000 who accompany the Lamb (Revelation 14:1) are to be sealed in the East — the direction of the sunrise.

Isaiah also wrote:

"Therefore in the east give glory to the Lord; in the coastlands of the sea, give glory to the name of the Lord, the God of Israel" (Isaiah 24:15).

From this, the Exposition concludes that the nation chosen for the Second Advent is in the East. Among the Eastern nations — Korea, Japan, and China — Japan worshipped Amaterasu and entered World War II as a fascist persecutor of Korean Christianity, while China became a communist stronghold. Korea remains the nation in the East that qualifies.

Korea, then, is the nation in the East where Christ will return. Let us examine from the viewpoint of the Principle the various ways in which Korea has become qualified to receive Christ at the Second Advent.

— Where Will Christ Return?, Sun Myung Moon, Exposition of the Divine Principle

Korea as the Third Israel

The Exposition argues that Korea was required to fulfill specific providential conditions before it could receive the Messiah.

The First Israel suffered 400 years of bondage in Egypt.

The Second Israel — the early Christian community — endured 400 years of Roman persecution.

The Third Israel, the Korean people, similarly had to endure 40 years of colonial oppression under Japanese rule (1905–1945) as its indemnity condition.

Korea's specific qualifications include: its historical suffering as a nation invaded repeatedly throughout its history without ever invading another; its deep-rooted religious and moral culture, which Confucius reportedly praised as the land of the Eastern sages; its geography as a peninsula bridging East and West, continental and maritime civilizations; its extraordinary spiritual preparation in the early 20th century through charismatic Christian revival groups who received direct revelations that the Lord was to return as a Korean-born person; and its position at the intersection of the Cold War's two front lines — the democratic world (God's side) and the communist world (Satan's side) — creating the global-scale indemnity condition for the cosmic restoration of Canaan.

Rev. Moon taught: “Korea's history resembles Israel's in many ways. A nation repeatedly invaded but never the aggressor. A people who maintained their national identity through faith and sacrifice across five thousand years. This is not a coincidence — this is Providence.” (067-244, 07/01/1973)

Section V — The Third Adam: Christological Position

In Unification Christology, the Lord of the Second Advent holds the position of the Third Adam. This designation places him within the overarching trajectory of God's attempt to realize the ideal of creation through the human family.

The First Adam was the original human being, created to fulfill the Three Blessings — individual perfection, the establishment of the ideal family, and dominion over the creation. He fell before completing his portion of responsibility, bequeathing to all his descendants a fallen nature and separation from God.

The Second Adam was Jesus, who came as a new beginning for humanity, fulfilling individual perfection as the perfected sinless Son of God and accomplishing spiritual salvation through his death and resurrection.

However, because Israel failed to receive him, Jesus was unable to establish the ideal family or restore humanity's physical lineage. Spiritual salvation was achieved; the physical restoration remained incomplete.

The Third Adam — the Lord of the Second Advent — comes to complete what both predecessors could not. He comes not merely to save souls but to establish the ideal God-centered family, to restore the true lineage through the Marriage Blessing, and to realize the Kingdom of Heaven both on earth and in heaven.

The Exposition of the Divine Principle teaches that “Christ at his return is the Third Adam” — the one who must succeed where both prior Adams failed, by fulfilling the purpose of creation in its entirety.

The Christology chapter of the Exposition states clearly that the Messiah comes not as God Himself, but as a perfected human being — the one who has fully realized the purpose of creation on behalf of all humanity and who stands as the True Parent of the human race.

As Paul wrote: "The first man Adam became a living being; the last Adam became a life-giving spirit" (1 Corinthians 15:45).

Unification theology reads “the last Adam” not as referring to Jesus alone, but as pointing toward the full completion of the Adam-level mission through the Lord of the Second Advent.

Section VI — Preparation Period and True Parents

The Exposition of the Divine Principle traces a detailed preparatory period leading up to the Second Advent, paralleling the period that prepared for the First Advent.

The Renaissance, the Reformation, the Enlightenment, the democratic revolutions, the rise of nationalism, and the World Wars are all analyzed as providential events in the global preparation for Christ's return.

God did not leave Korea spiritually unprepared. Beginning decades before Korea's 1945 liberation from Japanese rule, several charismatic Christian groups — the Seongyeong spiritualist communities — received direct revelations about the Returning Lord. Groups led by figures such as Kim Seong-do (Holy Lord Church) and Heo Ho-bin (Inside the Womb Church) were given prophetic knowledge that the Messiah would come as a Korean man, and they made concrete preparations to receive him — including making garments for him from infancy through adulthood. These groups were meant to fulfil for the Second Advent what the family of John the Baptist and the Magi had fulfilled for the First.

Those spiritual groups in Korea received revelations that the Lord would come as a Korean person. They knew his physical measurements and made garments for him at every age from infancy to adulthood. This is the original way it should have been. Had they received and attended the Lord as prepared, the providential history of restoration would have unfolded from an entirely different starting point.

— Cham Bumo Gyeong, Sun Myung Moon

However, as at the First Advent — when John the Baptist, Israel, and the Jewish religious establishment failed to receive Jesus — these spiritualist communities ultimately did not recognize and receive the one they had been preparing for. Rev. Moon was imprisoned, tortured, and rejected by the very people who had been spiritually prepared to receive the returning Lord.

The pattern of rejection repeated itself, prolonging the providential timeline and requiring Rev. Moon to rebuild the foundation from the lowest possible position — from “servant of servants” — before rising to establish the True Parents' position in 1960.

Section VII — Comparative Religious Perspectives

Christianity

The Second Advent is the most contested eschatological doctrine in all of Christendom. The major positions include:

Futurism (most Evangelical and Pentecostal traditions) holds that Christ will return literally in bodily form, visibly on the clouds, to end history and establish his eternal Kingdom. This expectation is taken as entirely literal.

The Unification theology's challenge — that such a visible, supernatural return is irreconcilable with prophecies of rejection, unbelief, and the Kingdom's quiet inauguration — is the central point of doctrinal disagreement.

Preterism holds that most of the Second Advent prophecies, including the coming on clouds, were fulfilled at the destruction of Jerusalem in AD 70. This position ironically agrees with the Exposition's structural argument that “clouds” language need not denote a literal atmospheric descent.

Amillennialism

(Roman Catholic and Reformed traditions) holds that the Kingdom of God is already present in spiritual form through the Church, and that Christ's return will inaugurate the eternal state rather than a millennial kingdom on earth. This partially resonates with the Unification understanding that the Kingdom begins quietly and invisibly.

Judaism

Classical Jewish messianic tradition distinguishes between Mashiach ben Yosef (Messiah son of Joseph) — a suffering, martyred Messiah who prepares the way — and Mashiach ben David (Messiah son of David) — the triumphant Messiah who establishes the eternal Kingdom.

The Unification reading of Jesus as the suffering Messiah (who was rejected and crucified) and the Lord of the Second Advent as the triumphant Messiah (who completes restoration) structurally parallels this distinction. Both the Talmudic tradition and Unification theology agree that a Messiah who comes in full glory cannot be rejected, which is why the first stage involves suffering.

Islam

Islam, uniquely among world religions, affirms that Jesus (Isa) did not die on the cross but was raised to heaven alive, and that he will return at the end of times to establish justice on earth, break the crosses, and vindicate the truth of Islam before all people.

Islamic tradition further teaches that Jesus will return as a human being to earth — not as a transcendent divine being — and that he will be born or appear in the region of Damascus. He will live a full human life, marry, have children, and eventually die.

This expectation of a human Jesus returning to live a complete earthly life — including family formation — is structurally closer to the Unification understanding of the Second Advent than most Christian positions.

Buddhism

The concept of Maitreya (彌勒, Mireuk in Korean) — the Future Buddha — is the closest Buddhist parallel to the Second Advent. Maitreya is the bodhisattva who is prophesied to appear on earth in the distant future, when the Dharma has been forgotten, to teach the path of awakening once more.

In Korean popular Buddhism, the expectation of Mireuk is deeply embedded in folk religion and has historically generated messianic expectation focused on Korea as the place of his appearance.

Rev. Moon noted this Korean Buddhist messianic tradition as one of the preparatory spiritual currents through which God was orienting the Korean people toward the coming of the Lord. The parallel between Mireuk's expected arrival in the East and the Unification identification of Korea as the nation of the Second Advent is not dismissed as a coincidence but acknowledged as providential.

Confucianism and the Sage-King Tradition

Classical Confucianism does not hold a messianic eschatology in the conventional sense, but it preserves the ideal of the true king (wangdao, 王道) — the person who governs not by force but by virtue and love, whose moral excellence radiates outward to transform the family, the nation, and the world. Mencius described the sage-king as one who has first perfected himself and his family, then governed his nation, and finally brought peace to the world.

The Unification vision of the Lord of the Second Advent as one who comes first to establish the Ideal Family and then transforms the world through that family structure resonates with this Confucian political and moral ideal. Rev. Moon explicitly positioned himself within this tradition when he spoke of the family as the school of virtue from which all social and political renewal must begin.

Zoroastrianism

The ancient Persian tradition of the Saoshyant — the future savior who will appear at the end of the world to overcome evil, resurrect the dead, and establish the Kingdom of Righteousness — is among the oldest messianic traditions in human history and likely influenced both Jewish and Christian apocalypticism.

The Saoshyant is expected to be born of a virgin from the preserved seed of Zarathustra, to appear in the East, and to inaugurate the frashokereti — the “making wonderful” or renovation of the world.

The Unification claim that the Messiah comes as a new human being to transform the world resonates with this structural pattern.

Section VIII — Rev. Moon's Teaching on the Rejection Pattern

A recurring theme in Rev. Moon's sermons is the repeating pattern of rejection — the fact that every central figure in providential history was persecuted, imprisoned, and rejected by the very people who should have received him. He taught this not as abstract theology but from direct personal experience.

Rev. Moon was arrested and imprisoned six times in his life: under the Japanese colonial government, under the North Korean communist regime (including the Heungnam labor camp, where he was liberated by UN forces in 1950), and four times in South Korea and the United States. He described each imprisonment as a providential condition of indemnity — a repetition of the pattern Jesus established through his crucifixion, now being walked on a cosmic scale by the returning Lord.

In the providence of restoration, every central figure who came to establish God's will was subjected to rejection, persecution and suffering. This is not accidental. Christ at the Second Advent faces the same course — condemned as a heretic by those who are still looking at the sky for a miraculous return, just as Jesus was condemned by those who were looking for Elijah to descend from heaven.

— Cheon Seong Gyeong, Sun Myung Moon

Jesus himself foretold this:

"But first he must suffer many things and be rejected by this generation" (Luke 17:25).

And again: “As it was in the days of Noah, so will it be in the days of the Son of man” (Luke 17:26) — referring not only to moral chaos but to the pattern of Noah himself being ridiculed and rejected during his 120 years of ark-building. The Lord of the Second Advent, like Noah, will appear to be doing something extraordinary and incomprehensible to the majority of his contemporaries.

Section IX — Practical Dimension for Blessed Families

For Blessed Families in the Unification movement, the Second Advent is not a distant future event but a historical reality already unfolding. The movement teaches that Rev. Sun Myung Moon fulfilled the role of the Lord of the Second Advent and, together with Dr. Hak Ja Han Moon as the True Mother, established the True Parents — the first couple to realize the God-centered ideal of creation fully.

The Marriage Blessing—given by True Parents to Blessed Families — is therefore the central practical expression of the Second Advent's significance. Through the Blessing, fallen human beings receive the conditions to restore their lineage from Satan's lineage to God's lineage. This is the physical restoration that Jesus was unable to accomplish because he was crucified before establishing an ideal family.

Every Blessed Family is called to understand and receive the providential reality of True Parents as the fulfillment of the Second Advent; extend the Marriage Blessing to their tribe and nation as Tribal Messiahs; and live as citizens of Cheon Il Guk — the Kingdom of God on earth that the Second Advent inaugurates.

The Hoon Dok Hae tradition — daily reading of True Parents' words — is itself an act of receiving the Word of the Completed Testament Age, the fulfillment of the role of Scripture in the age the Second Advent initiates.

Section X — Academic Note

In New Religious Movements scholarship, the Unification understanding of the Second Advent has been one of the most extensively analyzed claims in the entire field.

Eileen Barker (The Making of a Moonie, 1984) examined how Unification members came to accept and internalize the claim that Rev. Moon is the Lord of the Second Advent. She noted the movement's distinctive reliance on systematic theological reasoning — particularly the biblical argument from the Elijah/John the Baptist parallel and the analysis of the clouds-of-heaven prophecy — as a rational framework that distinguishes Unification messianic claims from purely charismatic or authority-based ones.

David Bromley and Anson Shupe (Strange Gods, 1981) analyzed the Unification messianic claim within the broader context of new religious movements that present their founders as fulfillments of eschatological expectation. They noted the structural parallel between the Unification claim and messianic movements across history — particularly the recurring pattern of persecution, stigmatization as “cult” or “heresy,” and the movement's own interpretation of that persecution as providential confirmation.

Ninian Smart observed that the Unification theology of the Second Advent represents one of the most systematically elaborated attempts in modern religious history to ground a messianic claim in prior canonical scripture — using the logic of the receiving tradition itself to argue for the fulfillment of its own central expectation. He noted that this method of arguing from within the biblical framework, rather than simply asserting prophetic authority, gives Unification eschatology a distinctive intellectual character.

Critics have focused on two principal objections.

First, the Exposition's exegesis of the clouds-of-heaven prophecy, while ingenious, stretches the biblical metaphor considerably — and many scholars argue that the literal expectation of the parousia was the dominant view of the early Church.

Second, the identification of a specific individual — Rev. Moon — as the fulfillment of the Second Advent inevitably generates the hermeneutical circularity familiar from messianic movements throughout history, where all evidence is interpreted as confirmation of the central claim.

Unification theologians respond that the same circularity characterized the early Christian proclamation of Jesus as Messiah—a claim that was equally unacceptable to its contemporaries, equally grounded in creative re-reading of prior scripture, and equally verified by the life, teaching, and suffering of the claimant rather than by supernatural proof.

Key Texts on tplegacy.net

More terms
The Last Days Communism Prayer Filial Piety Faith Portion of Responsibility Truth God's Love Messiah The Fall