Category Archives: Futurism

Space Twins

Heading into space is certainly a life-changing experience for each of the lucky astronauts who have had the privilege. But who could have thought that it actually changes you on a genetic level? Thanks to a pair of twin astronauts, NASA has been able to study the changes to the bodies of those who spend long periods of time in space to a degree that wouldnt otherwise be possible.

To determine how space changes the human body, researchers collected a variety of biological samples from twins Mark and Scott Kelleywhile Scott was spending 340 days aboard the International Space Stationand Mark was left on the ground. The twins were excellent subjects for this kind of research as not only do they have nearly identical genomes, they have also had similar life experiences since theyre even inthe same line of work.

In evaluating the brothers data, the researchers noticed some striking differences in various biological markers, such as gut bacteria and even chromosomes. One of the more remarkable findings of the testing was that Scotts telemores, the ends of his chromosomes, were longer, though they eventually returned to pre-mission lengths. Further research will be done on other astronauts to see if this is a common pattern. Also in the genetic realm, Scotts DNA methylation levels decreased during his time in space, while Marks increased in the same period. Once again, Scotts levels returned to their baseline levels once he was back on Earth, but researchers arent sure what such changes even mean.

According to NASA, other studies of how the body fares in space have shown clear differences in spatial orientation, bone density loss at rates up to 12times higher than those on Earth, loss of muscle strength, and cardiovascular deconditioning. In this study, however, researchers were able to compare genetic changes with samples from a control, providing a more complete picture of the effect.

There is still much analysis to do on the data being gathered, as well as from data that can be gathered from other astronauts. According to Christopher Mason of Weill Cornell Medicine, The data are so fresh that some of them are still coming off the sequencing machines. The results have yet to be peer-reviewed, and it could be a few years before they are, given the sheer volumeof data.

As we get closer to being able to put a human on Mars, this work becomes more valuable. The trip to the Red Planet alone is a six-month journey. Therefore, crews would be spending at least a year in space. Knowing that our astronauts will be safe is of the utmost importance, and not only for Mars we will likelybe seeing more people in space, in general, especially with the coming of private space stations on the horizon. Knowing how space impacts our bodies is the first step in determining how we can mitigate any deleterious effects for our future adventurers.

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Living in Space Proven to Transform Humans on a Genetic Level - Futurism

In Brief

Despite conflicting options, we are getting closer to fully autonomous vehicles. On one side of the argument,Elon Musk boldly announced that every Tesla will be fully autonomous by 2017. On the other hand,Gill Pratt, head of Toyotas Research Institute, asserts were not even close to Level 5 [autonomy].

We are inching ever-closer to literally putting our lives in the hands of technology yet, we havent found the solution toa vital moral dilemma: in the event of an emergency, whose lives should the car save? How will AIvalue one life above another? What ethical framework should be programmed into autonomous cars?

This new video by Veritasium explores these questions.

The video suggestions that the real moral dilemma has to do with accidents happeningright now.

More than30 thousand people die from traffic accidents each year in the US alone, and more than two million are injured. Despite warnings against the dangers of using mobile devices while driving, many still text and drive. And in 2014, distracted driving resulted in 3,000 deaths and 430,000 injuries. Ninety-four percent of these collisions are caused by driver error. In short, if we wait longer to put self-driving vehicles on the road, more people are going to die.

Autonomous driving technology is going to save lives. So maybe the real question should be: why arent we doing more to get them on the road faster?

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What Lives Should Autonomous Cars Value? - Futurism

Ila Bka, Louise Lemoine Voyage autour de la Lune 2016 Dan Graham Child's Play 2015-2016 K8 Hardy Outfitumentary 2016 Nicholas Nixon The Brown Sisters, Truro, Massachusetts 2016 Thom Andersen The Thoughts That Once We Had 2015 Tauba Auerbach Altar/Engine 2015 Gillian Ayres For Alan from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Noah Baumbach While Were Young 2015 Christiane Baumgartner Strand from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Ila Bka, Louise Lemoine The Infinite Happiness 2015 John Bock Untitled from 25 Years of FUN 2015 Mark Bradford Let's Walk to the Middle of the Ocean 2015 Andrea Bttner Piano Stool (Silkscreen) (for Parkett no. 97) 2015 Asl avuolu Red / Red (Untitled) Diptych 1 2015 Asl avuolu Red / Red (Untitled) Diptych 2 2015 Enrique Chagoya Lo que puede un sastre! / What a tailor can do! from Recurrent Goya 2015 Enrique Chagoya Bravisimo! / Bravissimo! from Recurrent Goya 2015 Enrique Chagoya Ya van desplumados / There they go plucked from Recurrent Goya 2015 Enrique Chagoya Ya tienen asiento / Now they are sitting well fromRecurrent Goya 2015 Enrique Chagoya Sopla / Gust the wind from Recurrent Goya 2015 Enrique Chagoya Y se le quema la casa / And the house is on fire from Recurrent Goya 2015 Gordon Cheung The Rider from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Michael Craig-Martin Ashtray from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Aaron Curry Untitled 2015 Aaron Curry Untitled 2015 Aaron Curry Untitled 2015 Aaron Curry Untitled 2015 Aaron Curry Untitled 2015 Aaron Curry Untitled 2015 Ian Davenport Black on Grey Anniversary Print from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Simon Denny Modded Server-Rack Display with Some Interpretations of David Darchicourt Designs for NSA Defense Intelligence 2015 Louise Despont Energy Scaffolds and Information Architecture (Source) 2015 Edmund de Waal once more, with feeling from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Jan Dibbets Untitled (for Alan C.) from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Jim Dine Alan smoking at Syndey Close in the 90's from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Michaela Eichwald Duns Scotus 2015 Matteo Garrone Il Racconto dei racconti (Tale of Tales) 2015 Jos Luis Guern The Academy of Muses 2015 Wade Guyton X Poster (Untitled, 2007, Epson UltraChrome inkjet on linen, 84 x 69 inches, WG1999) 2015 Marie Harnett Telephone from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Camille Henrot Extinction on the Table (for Parkett no. 97) 2015 Howard Hodgkin Herb Garden from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015 Hong Sang-soo Right Now, Wrong Then 2015 Iman Issa Heritage Studies #5 2015 Iman Issa Heritage Studies #9 2015 Christian Jankowski Some may like a soft Brazilian singer from 25 Years of FUN 2015 Ben Johnson Revisiting the space between from Alan Cristea Gallery Twentieth Anniversary Portfolio 2015

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The Collection | MoMA

No architecture has existed since 1700. A moronic mixture of the most various stylistic elements used to mask the skeletons of modern houses is called modern architecture. The new beauty of cement and iron are profaned by the superimposition of motley decorative incrustations that cannot be justified either by constructive necessity or by our (modern) taste, and whose origins are in Egyptian, Indian or Byzantine antiquity and in that idiotic flowering of stupidity and impotence that took the name of neoclassicism.

These architectonic prostitutions are welcomed in Italy, and rapacious alien ineptitude is passed off as talented invention and as extremely up-to-date architecture. Young Italian architects (those who borrow originality from clandestine and compulsive devouring of art journals) flaunt their talents in the new quarters of our towns, where a hilarious salad of little ogival columns, seventeenth-century foliation, Gothic pointed arches, Egyptian pilasters, rococo scrolls, fifteenth-century cherubs, swollen caryatids, take the place of style in all seriousness, and presumptuously put on monumental airs. The kaleidoscopic appearance and reappearance of forms, the multiplying of machinery, the daily increasing needs imposed by the speed of communications, by the concentration of population, by hygiene, and by a hundred other phenomena of modern life, never cause these self-styled renovators of architecture a moment's perplexity or hesitation. They persevere obstinately with the rules of Vitruvius, Vignola and Sansovino plus gleanings from any published scrap of information on German architecture that happens to be at hand. Using these, they continue to stamp the image of imbecility on our cities, our cities which should be the immediate and faithful projection of ourselves.

And so this expressive and synthetic art has become in their hands a vacuous stylistic exercise, a jumble of ill-mixed formulae to disguise a run-of-the-mill traditionalist box of bricks and stone as a modern building. As if we who are accumulators and generators of movement, with all our added mechanical limbs, with all the noise and speed of our life, could live in streets built for the needs of men four, five or six centuries ago.

This is the supreme imbecility of modern architecture, perpetuated by the venal complicity of the academies, the internment camps of the intelligentsia, where the young are forced into the onanistic recopying of classical models instead of throwing their minds open in the search for new frontiers and in the solution of the new and pressing problem: the Futurist house and city. The house and the city that are ours both spiritually and materially, in which our tumult can rage without seeming a grotesque anachronism.

The problem posed in Futurist architecture is not one of linear rearrangement. It is not a question of finding new moldings and frames for windows and doors, of replacing columns, pilasters and corbels with caryatids, flies and frogs. Neither has it anything to do with leaving a faade in bare brick, or plastering it, or facing it with stone or in determining formal differences between the new building and the old one. It is a question of tending the healthy growth of the Futurist house, of constructing it with all the resources of technology and science, satisfying magisterially all the demands of our habits and our spirit, trampling down all that is grotesque and antithetical (tradition, style, aesthetics, proportion), determining new forms, new lines, a new harmony of profiles and volumes, an architecture whose reason for existence can be found solely in the unique conditions of modern life, and in its correspondence with the aesthetic values of our sensibilities. This architecture cannot be subjected to any law of historical continuity. It must be new, just as our state of mind is new.

The art of construction has been able to evolve with time, and to pass from one style to another, while maintaining unaltered the general characteristics of architecture, because in the course of history changes of fashion are frequent and are determined by the alternations of religious conviction and political disposition. But profound changes in the state of the environment are extremely rare, changes that unhinge and renew, such as the discovery of natural laws, the perfecting of mechanical means, the rational and scientific use of material. In modern life the process of stylistic development in architecture has been brought to a halt. Architecture now makes a break with tradition. It must perforce make a fresh start.

Calculations based on the resistance of materials, on the use of reinforced concrete and steel, exclude "architecture" in the classical and traditional sense. Modern constructional materials and scientific concepts are absolutely incompatible with the disciplines of historical styles, and are the principal cause of the grotesque appearance of "fashionable" buildings in which attempts are made to employ the lightness, the superb grace of the steel beam, the delicacy of reinforced concrete, in order to obtain the heavy curve of the arch and the bulkiness of marble.

The utter antithesis between the modern world and the old is determined by all those things that formerly did not exist. Our lives have been enriched by elements the possibility of whose existence the ancients did not even suspect. Men have identified material contingencies, and revealed spiritual attitudes, whose repercussions are felt in a thousand ways. Principal among these is the formation of a new ideal of beauty that is still obscure and embryonic, but whose fascination is already felt even by the masses. We have lost our predilection for the monumental, the heavy, the static, and we have enriched our sensibility with a taste for the light, the practical, the ephemeral and the swift. We no longer feel ourselves to be the men of the cathedrals, the palaces and the podiums. We are the men of the great hotels, the railway stations, the immense streets, colossal ports, covered markets, luminous arcades, straight roads and beneficial demolitions.

We must invent and rebuild the Futurist city like an immense and tumultuous shipyard, agile, mobile and dynamic in every detail; and the Futurist house must be like a gigantic machine. The lifts must no longer be hidden away like tapeworms in the niches of stairwells; the stairwells themselves, rendered useless, must be abolished, and the lifts must scale the lengths of the faades like serpents of steel and glass. The house of concrete, glass and steel, stripped of paintings and sculpture, rich only in the innate beauty of its lines and relief, extraordinarily "ugly" in its mechanical simplicity, higher and wider according to need rather than the specifications of municipal laws. It must soar up on the brink of a tumultuous abyss: the street will no longer lie like a doormat at ground level, but will plunge many stories down into the earth, embracing the metropolitan traffic, and will be linked up for necessary interconnections by metal gangways and swift-moving pavements.

The decorative must be abolished. The problem of Futurist architecture must be resolved, not by continuing to pilfer from Chinese, Persian or Japanese photographs or fooling around with the rules of Vitruvius, but through flashes of genius and through scientific and technical expertise. Everything must be revolutionized. Roofs and underground spaces must be used; the importance of the faade must be diminished; issues of taste must be transplanted from the field of fussy moldings, finicky capitals and flimsy doorways to the broader concerns of bold groupings and masses, and large-scale disposition of planes. Let us make an end of monumental, funereal and commemorative architecture. Let us overturn monuments, pavements, arcades and flights of steps; let us sink the streets and squares; let us raise the level of the city.

I COMBAT AND DESPISE:

AND PROCLAIM:

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futurism - unknown.nu

Futurism was an early 20th-century art movement which encompassed painting, sculpture, poetry, theatre, music, architecture and gastronomy. Filippo Tommaso Marinetti initiated the movement with his Manifesto of Futurism, published in February 1909. Futurist music rejected tradition and introduced experimental sounds inspired by machinery, and influenced several 20th-century composers.

The musician Francesco Balilla Pratella joined the movement in 1910 and wrote the Manifesto of Futurist Musicians (1910), the Technical Manifesto of Futurist Music (1911) and The Destruction of Quadrature (Distruzione della quadratura), (1912). In The Manifesto of Futurist Musicians, Pratella appealed to the young, as had Marinetti, because only they could understand what he had to say. He boasted of the prize that he had won for his musical Futurist work, La Sina dVargun, and the success of its first performance at the Teatro Communale at Bologna in December 1909, which placed him in a position to judge the musical scene. According to Pratella, Italian music was inferior to music abroad. He praised the "sublime genius" of Wagner and saw some value in the work of Richard Strauss, Debussy, Elgar, Mussorgsky, Glazunov and Sibelius. By contrast, the Italian symphony was dominated by opera in an "absurd and anti-musical form". The conservatories encouraged backwardness and mediocrity. The publishers perpetuated mediocrity and the domination of music by the "rickety and vulgar" operas of Puccini and Umberto Giordano. The only Italian Pratella could praise was his teacher Pietro Mascagni, because he had rebelled against the publishers and attempted innovation in opera, but even Mascagni was too traditional for Pratella's tastes.

In the face of this mediocrity and conservatism, Pratella unfurled "the red flag of Futurism, calling to its flaming symbol such young composers as have hearts to love and fight, minds to conceive, and brows free of cowardice".

His musical programme was:

Luigi Russolo (18851947) was an Italian painter and self-taught musician. In 1913 he wrote The Art of Noises,[1][2] which is considered[citation needed] to be one of the most important and influential texts in 20th-century musical aesthetics. Russolo and his brother Antonio used instruments they called "intonarumori", which were acoustic noise generators that permitted the performer to create and control the dynamics and pitch of several different types of noises. The Art of Noises classified "noise-sound" into six groups:

Russolo and Marinetti gave the first concert of Futurist music, complete with intonarumori, in April 1914 (causing a riot).[3] The program comprised four "networks of noises" with the following titles:

Further concerts around Europe were cancelled due to the outbreak of the First World War.

Futurism was one of several 20th century movements in art music that paid homage to, included or imitated machines. Ferruccio Busoni has been seen as anticipating some Futurist ideas, though he remained wedded to tradition.[4] Russolo's intonarumori influenced Stravinsky, Honegger, Antheil, and Edgar Varse.[5] In Pacific 231, Honegger imitated the sound of a steam locomotive. There are also Futurist elements in Prokofiev's The Steel Step.

Most notable in this respect, however, is George Antheil. Embraced by Dadaists, Futurists and modernists, Antheil expressed in music the artistic radicalism of the 1920s. His fascination with machinery is evident in his Airplane Sonata, Death of the Machines, and the 30-minute Ballet mcanique. The Ballet mcanique was originally intended to accompany an experimental film by Fernand Lger, but the musical score is twice the length of the film and now stands alone. The score calls for a percussion ensemble consisting of three xylophones, four bass drums, a tam-tam, three airplane propellers, seven electric bells, a siren, two "live pianists", and sixteen synchronized player pianos. Antheil's piece was the first to synchronize machines with human players and to exploit the difference between what machines and humans can play.

Russian Futurist composers included Arthur-Vincent Louri, Mikhail Gnesin, Alexander Goedicke, Geog Kirkor (19101980), Julian Krein (19131996), and Alexander Mosolov.

A collection of Futurist music and spoken word from the period 1909-1935 has been recorded on a CD, Musica Futurista: The Art of Noises, issued in 2004. As well as period recordings, including free-verse readings by Marinetti and Russolo's intonarumori, the CD includes contemporary performances by Daniele Lombardi of other key Futurist piano works. The material has been digitally remastered and includes a booklet with rare images and sleeve notes by Lombardi and James Hayward.

The tracks are:

Numerous recordings of Italian and Russian Futurist music have been made by Daniele Lombardi, notably the albums Futurlieder (works by Franco Casavola) and 'Futurpiano (works by George Antheil, Leo Ornstein and Arthur-Vincent Louri).

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Futurism (music) - Wikipedia

Elon Musk has a new project in the offingand, no, it doesn't involve Mars. This one is more prosaic, not to say more immediately realizable: it's nothing less than to create a fully self-contained "energy ecosystem." It'll mean each man's home is not just his castle, but is also his self-sufficient, sustainable power-generation plant.

In October of this year, the White House released a report titled "Preparing For the Future of Artificial Intelligence." It's a significant acknowledgement, from the highest organs of government, that AI is now a major part of our current and future lives. In this infographic, we've summarized the White House report's key findings.

Computers that connect to the human brain could bring an end to Alzheimer's. They could allow us to possess superhuman levels of memory and intelligence. They could change everythingand Bryan Johnson's Kernel is making it happen.

They represent some of the most technologically sophisticated machines ever devised by humankind: reusable space planes. The U.S. Space Shuttle is undoubtedly the most famous example of this type of vehicle, but what else has been done in this direction? Here's a look at space planes past and future.

As our technology has evolved, so has the way we interact with itand nothing exemplifies this more than the dream of a seamless brain-computer interface (BCI). Forget clunky keyboards and touchscreens: BCI is all about directly uniting humanity with the tools it creates. Here's a look at the history and methods of BCI technology.

Machines are now able to learn and evolve without human intervention. So, how does it work exactly? And what does it mean for the future of humanity? Here's a quick lesson on the basics of machine learning.

Thanks to New Horizons, we've completed the preliminary reconnaissance of the Solar System. Now it's time to send man across our cosmic neighborhood. Here's what that mission might look like in a few decades.

Vehicle autonomy is the wave of the futurenot just for cars anymore, we're seeing automated technology in trains, buses, ships and even planes. The major transport, logistics and shipping companies are scrambling to develop operator-less technology just to stay relevant. Here's a look at what else is going driverless.

Humans dreams bigand, better yet, we make those dreams a reality. It's enabled us to tame nature, build new nations, defeat disease, defy gravity and even reach the Moon. And we're not done yetnot by a long shot. From the quantum internet to terraforming Mars, here are some of mankind's most ambitious future moonshots.

Visionary, polymath, scientist, artist, engineerLeonardo da Vinci was the quintessential "Renaissance Man." Whether it was flying machines, diving suits, automatons or advanced weaponry, da Vinci envisioned the future and set about designing it. Here's a look at Leonardo da Vinci's most futuristic contraptions.

There's a new aerospace technology on the horizonusing plasma, the superheated "fourth state of matter," to enhance the aerodynamic performance of aircraft. Here, we break down the mechanics and the uses of this exciting new technology that has the aeronautics and aerospace industries all abuzz.

On September 27, Elon Musk unveiled his most ambitious project yetcalled the Interplanetary Transport System (ITS), it's nothing less than his long-awaited plan for, not only putting humans on Mars, but colonizing the Red Planet as well. In this handy infographic, we've distilled the ITS architecture into seven easy steps.

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Infographics - futurism.com

Futurism is a Christian eschatological view that interprets portions of the Book of Revelation and the Book of Daniel as future events in a literal, physical, apocalyptic, and global context.[1]

By comparison, other Christian eschatological views interpret these passages as past events in a symbolic, historic context (Preterism and Historicism), or as present-day events in a non-literal and spiritual context (Idealism). Futurist beliefs usually have a close association with Premillennialism and Dispensationalism.

Some elements of the futurist interpretation of Revelation and Daniel can be found in some of earliest centuries of the Christian Church. Irenaeus of Lyon, for instance, was of the view that Daniel's 70th week awaited a future fulfillment.[2] During the Middle Ages and before the Protestant Reformation futurist interpretations were virtually non-existent.

The futurist view was proposed by two Catholic Jesuit writers, Manuel Lacunza and Francisco Ribera. Lacunza wrote under the pen name "Ben-Ezra", and his work was banned by the Catholic Church. It has grown in popularity in the 19th and 20th centuries, so that today it is probably most readily recognized.[3]

The futurist view assigns all or most of the prophecy to the future, shortly before the Second Coming; especially when interpreted in conjunction with Daniel, Isaiah 2:11-22, 1 Thessalonians 4:155:11, and other eschatological sections of the Bible.[citation needed]

Futurist interpretations generally predict a resurrection of the dead and a rapture of the living, wherein all true Christians are gathered to Christ prior to the time God's kingdom comes on earth. They also believe a tribulation will occur - a seven-year period of time when believers will experience worldwide persecution and martyrdom. Futurists differ on when believers will be raptured, but there are three primary views: 1) before the tribulation; 2) near or at the midpoint of the tribulation; or 3) at the end of the tribulation. There is also a fourth view of multiple raptures throughout the tribulation, but this view does not have a mainstream following.[citation needed]

Pretribulationists believe that all Christians then alive will be taken up to meet Christ before the Tribulation begins. In this manner, Christians are "kept from" the Tribulation, such as Enoch was removed before God judged the antediluvian world, in contrast with Noah who was "kept through" wrath and judgement of God in the flood of Genesis.[citation needed]

Midtribulationists believe that the rapture of the faithful will occur approximately halfway through the Tribulation, after it begins but before the worst part of it occurs. Some midtribulationists, particularly those[who?] holding to a "pre-wrath rapture" of the church, believe that God's wrath is poured out during a "Great Tribulation" that is limited to the last 3 years of the Tribulation, after believers have been caught up to Christ.[citation needed]

Post-tribulationists believe that Christians will be gathered in the clouds with Christ and join him in his return to earth. (Pretribulationist Tim LaHaye admits a post-tribulation rapture is the closest of the three views to that held by the early church.)[citation needed]

All three views hold that Christians will return with Christ at the end of the Tribulation. Proponents of all three views also generally portray Israel as unwittingly signing a seven-year peace treaty with the Antichrist, which initiates the seven-year Tribulation. Many also tend to view the Antichrist as head of a revived Roman Empire, but the geographic location of this empire is unknown. Hal Lindsey suggests that this revived Roman Empire will be centered in western Europe, with Rome as its capital. Tim LaHaye promotes the belief that Babylon will be the capital of a worldwide empire. Joel Richardson and Walid Shoebat have both recently written books proposing a revived eastern Roman Empire, which will fall with the boundaries of the Ottoman Empire. (Istanbul also has seven hills, was a capital of the Roman Empire as Constantinople, known as the Byzantine Empire, and a body of water in the city is known as the Golden Horn - notable given the eschatological references to the "Little Horn"Daniel 7:8,8:9.)[citation needed]

The various views on tribulation are actually a subset of theological interpretations on the Millennium, mentioned in Revelation 20. There are three main interpretations: Premillennialism, Amillennialism, and Postmillennialism.[citation needed]

Premillennialism believes that Christ will return to the earth, bind Satan, and reign for a literal thousand years on earth with Jerusalem as his capital. Thus Christ returns before ("pre-") the thousand years mentioned in chapter 20. There are generally two subclasses of Premillennialism: Dispensational and Historic. Some form of premillennialism is thought to be the oldest millennial view in church history.[4]Papias, believed to be a disciple of the Apostle John, was a premillennialist, according to Eusebius. Also Justin Martyr and Irenaeus expressed belief in premillennialism in their writings.

Amillennialism, the traditional view for Catholicism, believes that the thousand years mentioned are not ("a-") a literal thousand years, but is figurative for what is now the church age, usually, the time between Christ's ascension and second coming. This view is often associated with Augustine of Hippo. Amillennialists differ on the time frame of the millennium. Some say it started with Pentecost, others say it started with the fulfillment of Jesus' prophecy regarding the destruction of the temple in Jerusalem (70), and other starting points have also been proposed. Whether this eschatology is the result of caesaropapism, which may have also been the reason that premillennialism was condemned, is sharply disputed.[citation needed]

Postmillennialism believes that Christ will return after ("post-") a literal/figurative thousand years, in which the world will have essentially become a Christendom. This view was held by Jonathan Edwards.[citation needed]

In the futurist view of Christian eschatology, the Tribulation is a relatively short period of time where anyone who chose not to follow God before the Rapture and was left behind (according to Pre-Tribulation doctrine, not Mid- or Post-Tribulation teaching) will experience worldwide hardships, disasters, famine, war, pain, and suffering, which will wipe out more than 75% of all life on the earth before the Second Coming takes place.[citation needed]

According to some Dispensationalists who hold the futurist view, the Tribulation is thought to occur before the Second Coming of Jesus and during the End Times. Another version holds that it will last seven years in all, being the last of Daniel's prophecy of seventy weeks. This viewpoint was first made popular by John Nelson Darby in the 19th century and was recently popularized by Hal Lindsey in The Late Great Planet Earth. It is theorized that each week represents seven years, with the timetable beginning from Artaxerxes' order to rebuild the Temple in Jerusalem (the Second Temple). After seven plus 62 weeks, the prophecy says that the messiah will be "cut off", which is taken to correspond to the death of Christ. This is seen as creating a break of indeterminate length in the timeline, with one week remaining to be fulfilled.[citation needed]

This seven-year week may be further divided into two periods of 3.5 years each, from the two 3.5-year periods in Daniel's prophecy where the last seven years are divided into two 3.5-year periods, (Daniel 9:27) The time period for these beliefs is also based on other passages: in the book of Daniel, "time, times, and half a time", interpreted as "a year, two years, and half a year," and the Book of Revelation, "a thousand two hundred and threescore days" and "forty and two months" (the prophetic month averaging 30 days, hence 1260/30 = 42 months or 3.5 years). The 1290 days of Daniel 12:11, (rather than the 1260 days of Revelation 11:3), is thought to be the result of either a simple intercalary leap month adjustment, or due to further calculations related to the prophecy, or due to an intermediate stage of time that is to prepare the world for the beginning of the millennial reign.[5]

Among futurists there are differing views about what will happen to Christians during the Tribulation:[citation needed]

In pretribulationism and midtribulationism, the Rapture and the Second Coming (or Greek, par[a]ousia) of Christ are separate events, while in post-tribulationism the two events are identical or simultaneous. Another feature of the pre- and mid-tribulation beliefs is the idea that after the Rapture, Christ will return for a third time (when also counting the first coming) to set up his kingdom on the earth.[citation needed]

Some, including many Roman Catholic theologians,[citation needed] do not believe in a "time of trouble" period as usually described by tribulationists, but rather that there will be a near utopian period led by the Antichrist.

According to Futurism, the 70th week of Daniel will occur at some point in the future, culminating in seven years (or 3.5 years depending on denomination) of Tribulation and the appearance of the Antichrist.

Such a thesis is paradigmatic for Dispensational Premillennialism. In contradistinction, Historic Premillennialism may or may not posit Daniel's 70th week as future yet retain the thesis of the future fulfillment of many of the prophecies of Major and Minor Prophets, the teachings of Christ (e.g., Matthew 24) and the book of Revelation.

Dispensationalists typically hold that a 'hiatus', which some refer to as a 'biblical parenthesis', occurred between the 69th and 70th week of the prophecy, into which the "church age" is inserted (also known as the "gap theory" of Daniel 9). The seventieth week of the prophecy is expected to commence after the rapture of the church, which will incorporate the establishment of an economic system using the number '666', the reign of the beast (the Antichrist), the false religious system (the harlot), the Great Tribulation and Armageddon.[7]

Controversy exists regarding the antecedent of he in Daniel 9:27. Many within the ranks of premillennialism do not affirm the "confirmation of the covenant" is made by Jesus Christ (as do many Amillennarians) but that the antecedent of "he" in vs. 27 refers back to vs. 26 ("the prince who is to come"i.e., the Antichrist). Antichrist will make a "treaty" as the Prince of the Covenant (i.e., "the prince who is to come") with Israel's future leadership at the commencement of the seventieth week of Daniel's prophecy; in the midst of the week, the Antichrist will break the treaty and commence persecution against a regathered Israel.[8]

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Futurism (Christianity) - Wikipedia

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Futurism: Summary of Key Points - Radford University

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It's been said that to apply one's imagination to the possibilities of the future is a valuable spiritual exercise. We heartily agreeand what could be more spiritually gratifying than to imagine the future possibilities of human evolution? Come along as we take a journey into the strange and unfamiliar country of our species' evolutionary future.

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In the U.S. alone, the incidence of children swallowing dangerous "button batteries" is on the rise. But a new technology involving ingestible "pill robots" may be the solution to these hazardssomeday, just popping a robot-packed pill could be the answer to the accidental ingestion of deadly foreign objects.

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Infographics - Futurism

The Reformation preachers unanimously identified the papal system as the Antichrist, and the Roman Church as Babyloncausing a mass exodus of believers out of the Catholic institution.

Because Rome realized that the Reformation could jeopardize her position as a religio-political power, she employed five strategies in what became known as the Counter Reformation. One of those strategies was the creation of futurism and preterism, two different interpretations of the prophecies in Daniel and Revelation. These interpretations contradicted the reformers' stance of historicism.

The Oxford Handbook of Eschatology says that futurism argues that Revelation looks beyond the first century to the period immediately before the end times. Thus the book was not written for those who received it, but for those living much later. Jesuit scholars after the Reformation refined this approach to prove that current attempts to identify the Pope as the Antichrist could not possibly be true since the Antichrist will not be revealed until far into the future, just before the Parousia (Christs Second Coming)."i

The same book explains that preterism sees Revelation only in terms of its immediate historical context: Revelation [is] described [as] the plight of Christians in the late first century, and its apocalyptic symbols pointed directly to [the city of] Rome as the churchs persecutor...Most modern [preterist] interpreters...insist that the book was never intended to predict conditions or events beyond the first century.ii

According to futurism, the Antichrist is still to come. According to preterism, the Antichrist was in the past. However, this is not Biblical, as Jesus spoke in Matthew 24 of the great apostasy taking place in the future. Both of these false systems disagree with the reformers belief that the fulfillment of Biblical prophecy is taking place throughout history.

Throughout the Counter Reformation, preterism and futurism diverted attention away from prophecies identifying the Roman Church as Babylon and the papal system as the Antichrist.

Here is a diagram to help us understand how these false interpretations were created and spread. In this diagram, you can see that the 1260 years of the Dark Ages was the period of papal supremacy prophesied in Daniel and Revelation.iii

Francisco Ribera In 1585 Jesuit scholar Francisco Ribera (1537 - 1591) appears. He started the futurist interpretation by publishing a 500-page commentary on the book of Revelation. Ribera took the last week (seven day-years) of the 70-week prophecy of Daniel 9:25, divided it into two 3 year periods, and applied it to a future Antichrist, while avoiding any application to the papal system.

Robert Bellarmine Riberas views would have fallen away quickly if not for Robert Bellarmine (1542 - 1621), a cardinal who promoted Riberas ideas. His lectures were published as Polemic Lectures Concerning the Disputed Points of the Christian Belief Against Heretics of This Time. Froom describes these lectures as the most detailed apology of the Catholic faith ever produced. Froom also says they became the arsenal for all future defenders and expositors.iv

Luis de Alcasar The diagram shows Jesuit scholar Luis de Alcasar (preterisms creator) in 1604. His book, Investigation of the Hidden Sense of the Apocalypse, was published in 1614. Froom states this:

Applying the New Jerusalem to the Catholic Church, Alcazar contended that the Apocalypse describes the twofold war of the church in the early centuriesone with the Jewish synagogue, and the other with paganismresulting in victory over both adversaries. Revelation 1 to 11 he applied to the rejection of the Jews and the desolation of Jerusalem by the Romans. Revelation 12 to 19 Alcazar allotted to the overthrow of Roman paganism and the conversion of the empire to the church, the judgment of the great Harlot being effected by the downfall of pagan idolatry; Revelation 20 he applied to the final persecution by Antichrist, and the day of judgment; and chapters 21 and 22, referring to the New Jerusalem, he made descriptive of the glorious and endless triumphant state of the Roman church.v

The Roman Church produced two contradictory interpretations of end-time prophecy, neither of which were true to Scripture.

In his book Truth Matters, Professor Walter Veith explains the following:

To counter the stand of the Reformers, the Catholic Church launched the counter-reformation spearheaded by the Jesuit Order. The doctrines of Preterism and Futurism, published by Alcasar and Ribera, two Jesuit priests, in 1585, redefined the reformation position on the Antichrist and shifted the emphasis away from the papacy to the Greek king Antiochus Epiphanus IV and to some tyrant who would persecute the Jews some time in the future.vi

Further, Professor Veith observes that by accepting these alternative approaches to Biblical prophecy, the Protestant world...saw in it an opportunity to cease hostilities with Rome.vii

Here the true danger is exposed: if Protestantism ceases to protest against the falsehoods of Rome, then there is no opposition to the Roman plans, and no check against the corruption of Biblical Christianity found in the Roman Catholic system. The Dark Ages can come again with a vengeance.

Want to learn more? Here is a list of informative resources from Walter Veith and Victor Gill:

Total Onslaught DVD series Rekindling the Reformation DVD series Professor Veiths bookTruth Matters These resources and many more are available from the Amazing Discoveries online store.

i. Jerry L. Walls, The Oxford handbook of eschatology (Oxford University Press, 2007).

ii. ibid.

iii. This diagram is adapted from a similar diagram on page 508 of Le Roy Edwin Froom, The Prophetic Faith of Our Fathers Volume 2 (Washington DC: Review and Herald, 1948).

iv. Le Roy Edwin Froom, The Prophetic Faith of Our Fathers Volume 2 (Washington DC: Review and Herald, 1948).

v. ibid.

vi. Walter Veith, Truth Matters (Amazing Discoveries, 2002).

vii. ibid.

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Futurism and Preterism - Amazing Discoveries