شكرًا سيد إسحاق على التوضيح

إذن البروتستانت في مصر منهم من يقول بالعودة الجسدية للمسيح، ومن البروتسنات أنفسهم من يرفض ذلك. فأنت تعلم أن أمريكا الشمالية معظمهم بروتستانت وقد أقاموا موقع اسمه
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نقرأ في قاموس الكتاب المقدس في الموقع ما يلي:

Kingdom, Kingdom of God, Kingdom of Heaven

In #Da 2:44 it is predicted that "In the days of these kings [the ten divisions of the fourth kingdom, the revived Roman Empire] shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever:" cf. also #Da 7$. The ‘kingdom of heaven’ was announced by John the Baptist and by the Lord as ‘at hand’, {#Mt 3:2 4:17} but the Lord declared that the ‘kingdom of God’ had come. #Mt 12:28. In many respects the two expressions are identical, but the ‘kingdom of heaven’ occurs in the gospel by Matthew only, and stands in contrast to the Messiah on earth. It refers to the rule of that which God has set in heaven, and commenced when Christ went to heaven. It may be illustrated by the lights which God set in the heavens to give light and to rule on earth. The ‘kingdom of God’ is more connected with the moral state established in man.

The Jews having refused their king, the kingdom was not set up in manifestation at that time and it is still held in abeyance. In the meanwhile it is ‘the kingdom and patience of Jesus Christ.’ #Re 1:9. Christ is represented as having gone to receive a kingdom, and to return. #Lu 19:12. In the meantime the kingdom has been produced, and goes on in its mysterious form: cf. #Mt 13:11. There are multitudes who profess obedience to God and to the Lord Jesus, and who look to heaven as the throne from whence come all their blessings, while they are passing through a world of which Satan is the god and prince; but to the saints the kingdom of God is very real. They by faith anticipate the kingdom in power. Righteousness, peace, and joy, characteristics of the kingdom, are already theirs in the Holy Ghost. #Ro 14:17. In this sense the kingdom of God is often referred to in the Epistles. A person must be born again really to enter into it {#Joh 3:3,5} but this idea is distinct from the form which the kingdom has taken, and the dimensions it has attained in the hands of man.

The parables in the gospels describe the form and objects of the kingdom while the Lord is away. In #Mt 13 the Lord spoke four parables to the multitude; then He dismissed the people and explained the parable of the Wheat and the Tares to His disciples, and added three parables bearing on the secret character of the kingdom. It is shewn that evil would be found in the kingdom, but that Christ will eventually send His angels to gather out of His kingdom all things that offend; then it will be established in power by the Lord Jesus sitting on His own throne, and reigning supreme as Son of man over the earth, ending by His ultimately giving up the kingdom to the Father, that God may be all in all. #1Co 15:24,28. The moral characteristics suitable to the kingdom are given in the Sermon on the Mount, and its principles and order in #Mt 18$.

The kingdom must not be confounded with the church. In the kingdom the wheat and the tares grow together until the harvest; but in the church a wicked person is to be put out. #1Co 5:13. There may appear to be a similarity between the professing church and the kingdom; but the ideas are not the same. The kingdom is the sphere of Christ’s rule; whereas the church is the dwelling place of God by the Spirit. Neither will the duration on earth of the church and the kingdom be the same; the kingdom will be set up in power after the rapture of the church, and will continue during the millennium. The Christian, besides sharing in the privileges of the church, has also the privileges and responsibilities attaching to the kingdom. To each individual is entrusted a pound; {#Lu 19:12-24} or, in another aspect, one or more talents, {#Mt 25:14-28} which he is responsible to use for his Lord and Master, and for which he will have to give an account in a future day. His place in heaven is by grace apart from his works, but his reward in the kingdom will be according to his faithfulness to his Lord.
(Concise Bible Dictionary)

مؤكدين بالمرجع وبالأدلة من العهد الجديد أن عودة المسيح هي عودة رمزية تمثل انتشار المسيحية في العالم والامتلاء من الروح القدس.

فالقول بأن عودة المسيح عودة جسدية أمر بدهي في العقيدة المسيحية هو قول كله تزوير وكذب، والمراجع العالمية المسيحية والموسوعة الكاثوليكية خير شاهد على كلامي هذا.
أضف إلى كل هذا شهادة آباء الكنيسة الأوائل.

إقتباس
الموسوعة الكاثوليكية تؤكد أنه مجيئ روحي عن طريق انتصار سيطرة المسيح على القلب أي انتشار المسيحية:

The kingdom of god
________________________________
تتحدث الموسوعة هنا عن " ملكوت الله "
أما المجئ الثانى فمذكور فى نص " قانون الإيمان "
" و أيضا يأتى فى مجده ليدين الأحياء و الأموات "
تحياتى

اقتباس:  اسحق   كتب/كتبت  
تتحدث الموسوعة هنا عن " ملكوت الله "
أما المجئ الثانى فمذكور فى نص " قانون الإيمان "  
" و أيضا يأتى فى مجده ليدين الأحياء و الأموات "
تحياتى

أشكرك عزيزي اسحق على هذا التوضيح

اتفق مع الاخ غالى فى موضوع عودة المسيح بصرف النظر عن انتمائه فهل يعقل ان يغفل القران عن ذكر عودة المسيح صراحة ويتركها الله سبحانه وتعالى لتفسيرات المفسرين وقد بشر الله بمجئ سيدنا محمد فى الانجيل
كما ان عودة المسيح تناقض ماجاء بالقران
بخصوص نهاية الانبياء والمرسلين بسيدنا محمد
ارجو من الاخوة التحقق من صحة الاحاديث كما ان بعض الاحاديث يعجز العقل والمنطق عن هضمها ...................سلام

[SIZE=4]يا سيد إسحاق!

مملكة الله / المسيح / السماء هي هي المجيء الثاني للمسيح
فقاموس Easton للكتاب المقدس يقول لك أن المجيء الثاني للمسيح هو رمز لانتصار الإنجيل في أي مكان وطرد الشيطان من قلوب العباد ...الخ:
[CENTER]
Coming of Christ
(1.) with reference to his first advent “in the fulness of the time” (1Jo_5:20; 2Jo_1:7), or
(2.) with reference to his coming again the second time at the last day (Act_1:11; Act_3:20, Act_3:21; 1Th_4:15; 2Ti_4:1; Heb_9:28).
The expression is used metaphorically of the introduction of the gospel into any place

[CENTER]وتحت لفظة Parousia تقول الموسوعة المسيحية ISBE أن لفظة المسيا تعني "الآتي بالملكوت":

Parousia:
the term “Messiah” means simply “the Bringer of the Kingdom” (ISBE)
وتقول الموسوعة أن المجيء الثاني يعني قدوم المسيا:
Into this blank, especially with the aid of Isa_53:1-12, etc., our Lord's earthly life and Passion fitted naturally, leaving the fact of His Second Coming to be identified with the coming of the Messiah as originally conceived. (ISBE)

وتؤكد الموسوعة أن المجيء الثاني يعني تأسيس ملكوت الله وثباته وانتشاره وبالتالي انتصار الخير ودحر الشر:

Forces of evil increase in the world, the state of the righteous grows harder, distress and natural portents follow, at the climax Christ appears suddenly with His angels, bringing the Kingdom of God, gathers the elect into the Kingdom, and dismisses the wicked into outer darkness (or fire). The Father is the Judge in Mat_10:32, Mat_10:33, but the Son in the parallel Luk_12:8, Luk_12:9, and in Mat_13:41; Mat_16:27; Mat_25:32; probably in Mat_24:50 parallel Luk_12:46; Mar_8:38 and its parallel Luk_9:26 are uncertain. At all events, the eternal destiny of each man depends on Christ's attitude, possibly with the Father's (invariable) ratification considered. (ISBE)

فيبدو أن المسيح تنبأ أنه بعد فترة قصيرة من موته سيقع حدث جلل الذي يمكن التعبير عنه بالرمزية الأخروية التامة:

It appears, then, that Christ predicted that shortly after His death an event would occur of so transcendental a nature that it could be expressed only in the terms of the fullest eschatological symbolism. (ISBE)
وتؤكد الموسوعة أن المجيء الثاني قد وقع بالفعل ليس هو فقط بل الروح القدس أيضًا وكذلك الآب قد جاء. كل هذا بصورة رمزية وهي انتصار الإنجيل وانتشار المسيحية وغزو الإيمان لقلوب الناس وطرد الشيطان منها. وتستشهد الموسوعة بنفس الفقرات التي يستشهد بها القائلون بالمجيء المادي الجسدي للمسيح:

Christ indeed came to His own (Joh_14:18), and not He only but the Spirit also (Joh_14:16), and even the Father (Joh_14:23). When the disciples are so equipped, their presence in the world subjects the world to a continual sifting process of judgment (Joh_16:11). The fate of men by this process is to be eternally fixed (Joh_3:18), while the disciples newly made are assured that they have already entered into their eternal condition of blessedness (Joh_11:25, Joh_11:26; Joh_5:24; Joh_10:28; Joh_17:2, Joh_17:3). Equally directly the presence of Christ is conceived in Rev_3:20. So in Paul, the glorified Christ has returned to His own to dwell in them (Rom_8:9, Rom_8:10, etc.), uniting them into a body vitally connected with Him (Col_1:18), so supernatural that it is the teacher of 'angels' (Eph_3:10), a body whose members are already in the Kingdom (Col_1:13), who even sit already in heavenly places (Eph_2:6). The same thought is found in such synoptic passages (Luk_7:28 parallel Mat_11:11; Luk_17:21(?); see KINGDOM OF GOD) as represent the Kingdom as present. Already the eschatological promises were realized in a small group of men, even though they still lacked the transforming influence of the Spirit. Compare the continuous coming of Mat_26:64 (Luk_22:69). (ISBE)

وتقول الموسوعة أن الفقرة "بل تأتي ساعة يسمع كل من القبور صوته" رمز لغزو الإيمان بالإنجيل لقلوب الموتى من الناس، موتى القلوب بسبب بعدهم عن المسيح من قبل:

“The hour cometh, in which all that are in the tombs shall hear his voice” (Joh_5:28; compare Joh_6:40; Joh_21:23; 1Jo_2:28). In Christ human destiny is drawing to a climax that can be expressed only in spiritual terms that transcend our conceptions. (ISBE)[/CENTER]

[CENTER]وتحت لفظة Millennium يقول قاموس Easton المنقح:
يعتقد البعض أن المسيح سوف يظهر شخصيًّا على الأرض بهدف تأسيس مملكته في بداية الألفية. وهؤلاء يُطْلَق عليهم "الألفيون". ومن ناحية أخرى نفهم بالتوافق مع دراسة المخطوطات أن المجيء الثاني للمسيح لن يكون ما قبل الألفية وأن المعنى الصحيح لهذه الأمور والأقدار المتعلقة بمملكته هي ما علمه لنا من خلال الأمثال (مَثَل حبة الخردل مثلًا). إنه انتصار الإنجيل ضد القوى المضادة له فيحكم المسيح العالك بعد الألفية التي تشهد انتشار الإنجيل.

Millennium

A thousand years; the name given to the era mentioned in #Re 20:1-7 Some maintain that Christ will personally appear on earth for the purpose of establishing his kingdom at the beginning of this millennium. Those holding this view are usually called "millenarians." On the other hand, it is maintained, more in accordance with the teaching of Scripture, we think, that Christ’s second advent will not be premillennial, and that the right conception of the prospects and destiny of his kingdom is that which is taught, e.g., in the parables of the leaven and the mustard-seed. The triumph of the gospel, it is held, must be looked for by the wider and more efficient operation of the very forces that are now at work in extending the gospel; and that Christ will only come again at the close of this dispensation to judge the world at the "last day." The millennium will thus precede his coming. (Easton's Revised Bible Dic)[/CENTER]

[CENTER]ويقول قاموس Concise Bible Dic أن مملكة السموات المذكورة في (دا 2: 44) ستؤسس على الأرض، يؤسسها إله السموات وستهزم كل الممالك. ستكون مملكة الله في قوتها وأن المسيح سيكون ملك الملوك وسيد السادة. سيحكم على أنه ابن داود، ورجل الحرب ثم عندما ينهزم أعداؤه سيحكم كرجل سلام.

Thus the kingdom spoken of in #Da 2:44 will be established on earth by the God of heaven, and it will consume all other kingdoms. It will be the kingdom of God in power, and the Lord Jesus will be acknowledged King of kings and Lord of lords. He will first reign as son of David, the man of war, and then, when all enemies of His people have been subdued, as Solomon, the man of peace. (Concise Bible Dic)[/CENTER]

[CENTER]ويلخص قاموس WordWeb البريطاني الاختلاف بين القائلين بالمجيء المادي والمجيء الرمزي. فيقول:
في سفر الرؤيا نقرأ أن المؤمنين بالمسيح سيحكمون معه الأرض ألف عام. إن مغزى هذه العبارات كان مثار جدل كبير. فالبعض ومنهم شهود يهوه يتوقعون انها ألف سنة يسودها العدل والسلام والسعادة.
Millennium:
(New Testament) in Revelations it is foretold that those faithful to Jesus will reign with Jesus over the earth for a thousand years; the meaning of these words have been much debated; some denominations (e.g. Jehovah's Witnesses) expect it to be a thousand years of justice and peace and happiness. (WordWeb Dic 4.5a)[/CENTER]

[CENTER]وهكذا نستنتج أن من يقول بأن المجيء الثاني للمسيح عيسى بن مريم مجيئًا شخصيًا حقيقيًّا ماديًا هو أمر بدهي في العقيدة المسيحية، نستنتج أنه جاهل بهذه العقيدة وأنه لا يقتبس منها بل يقتبس من المصادر القاديانية على أنها وحي. وهي كما ترون مصادر كلها تدليس وكذب.