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The Rapture is an eschatological position held by some Christians, particularly those of American evangelicalism, consisting of an end-time event when all dead Christian believers will be resurrected and, joined with Christians who are still alive, together will rise "in the clouds, to meet the Lord in the air." The origin of the term extends from the First Epistle to the Thessalonians in the Bible, which uses the Greek word harpazo (Ancient Greek: ἁρπάζω), meaning "to snatch away" or "to seize". This view of eschatology is referred to as dispensational premillennialism, a form of futurism that considers various prophecies in the Bible as remaining unfulfilled and occurring in the future. The idea of a rapture as it is currently defined is not found in historic Christianity, and is a relatively recent doctrine originating from the 1830s. The term is used frequently among fundamentalist theologians in the United States. Rapture has also been used for a mystical union with God or for eternal life in Heaven. Differing viewpoints exist about the exact time of the rapture and whether Christ's return would occur in one event or two. Pretribulationism distinguishes the rapture from the second coming of Jesus Christ mentioned in the Gospel of Matthew, 2 Thessalonians, and Revelation. This view holds that the rapture would precede the seven-year Tribulation, which would culminate in Christ's second coming and be followed by a thousand-year Messianic Kingdom. This theory grew out of the translations of the Bible that John Nelson Darby analyzed in 1833. Pretribulationism is the most widely held view among Christians believing in the rapture today, although this view is disputed within evangelicalism. Some assert a post-tribulational rapture. Most Christian denominations do not subscribe to rapture theology and have a different interpretation of the aerial gathering described in 1 Thessalonians 4. They do not use rapture as a specific theological term, nor do they generally subscribe to the premillennial dispensational views associated with its use. Instead they typically interpret rapture in the sense of the elect gathering with Christ in Heaven right after his second coming and reject the idea that a large segment of humanity will be left behind on earth for an extended tribulation period after the events of 1 Thessalonians 4:17. Etymology Rapture is derived from Middle French rapture, via the Medieval Latin raptura ("seizure, kidnapping"), which derives from the Latin raptus ("a carrying off"). Greek The Koine Greek of 1 Thessalonians 4:17 uses the verb form ἁρπαγησόμεθα (harpagēsometha), which means "we shall be caught up" or "we shall be taken away". The dictionary form of this Greek verb is harpazō (ἁρπάζω). This use is also seen in such texts as Acts 8:39, 2 Corinthians 12:2–4, and Revelation 12:5. Linguist, Dr. Douglas Hamp, notes that Greek scholar Spiros Zodhiates lists harpagēsometha as the first-person plural future passive indicative of the Greek stem, harpagē (har-pag-ay), “the act of plundering, plunder, spoil.” The future passive indicative of harpázō (although not used by Paul in 1 Thess. 4:17) can be viewed at verbix.com: αρπασθησόμεθα (harpasthesometha). GS724 harpagē means: 1. the act of plundering, robbery; 2. plunder, spoil. When the rapture and the "restoration of all things" (Acts 3:20-21) are viewed as simultaneous events (according to Romans 8:19-21) then it makes sense why Paul would use "shall be plundered" to match the verbiage of the distortion of the Earth described in Isaiah 24:3, "The land shall be entirely emptied and utterly plundered...". Latin The Latin Vulgate translates the Greek ἁρπαγησόμεθα as rapiemur meaning "we will be caught up" or "we will be taken away" from the Latin verb rapio meaning "to catch up" or "take away". English English translations of the Bible have translated 1 Thessalonians 4:17 in various ways: The Wycliffe Bible (1395), translated from the Latin Vulgate, uses "rushed". The Tyndale New Testament (1525), the Bishop's Bible (1568), the Geneva Bible (1587) and the King James Version (1611) use "caught up". This is carried over to the American Standard Version (1901) and the Revised Standard Version (1946, 1952). Doctrinal position A pretribulational rapture view is most commonly found among American Fundamentalist Baptists, Bible churches, Brethren churches, certain Methodist denominations, Pentecostals, non-denominational evangelicals, and various other evangelical groups. The Catholic Church, Eastern Orthodox Church, the Lutheran Churches, the Anglican Communion, and Reformed denominations have no tradition of a preliminary return of Christ. The Eastern Orthodox Church, for example, favors the amillennial interpretation of prophetic Scriptures and thus rejects a preliminary, premillennial return. Most Methodists do not adhere to the dispensationalist view of the rapture. Views One or two events Most premillennialists distinguish the Rapture and the Second Coming as separate events. Some dispensational premillennialists (including many evangelicals) hold the return of Christ to be two distinct events (i.e., Christ's second coming in two stages). According to this view, 1 Thessalonians 4:15–17 is a description of a preliminary event to the return described in Matthew 24:29–31. Although both describe a coming of Jesus, these are seen to be different events. The first event is a coming where the saved are to be 'caught up,' whence the term "rapture" is taken. The second event is described as the second coming. The majority of dispensationalists hold that the first event precedes the period of tribulation, even if not immediately (see chart for additional dispensationalist timing views). Dispensationalists distinguish these events as a result of their own literal understanding of Paul's words. Amillennialists deny the interpretation of a literal thousand-year earthly rule of Christ. There is considerable overlap in the beliefs of amillennialists (including most Catholics, Eastern Orthodox, Anglicans, and Lutherans), postmillennialists (including Presbyterians), and historic premillennialists (including some Calvinistic Baptists) with those who hold that the return of Christ will be a single, public event. Some proponents believe the doctrine of amillennialism originated with Alexandrian scholars such as Clement and Origen and later became Catholic dogma through Augustine. Destination Dispensationalists see the immediate destination of the raptured Christians as being Heaven. Catholic commentators, such as Walter Drum (1912), identify the destination of the 1 Thessalonians 4:17 gathering as Heaven. While Anglicans have many views, some Anglican commentators, such as N. T. Wright, identify the destination as a specific place on Earth. This interpretation may sometimes be connected to Christian environmentalist concerns. Views of eschatological timing There are numerous views regarding the timing of the Rapture. So.... Discover the Robert Morley Philadelphia Church Of God popular books. Find the top 100 most popular Robert Morley Philadelphia Church Of God books.