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The Lion, the Lamb, and the Sword: Rethinking Violence in Revelation

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Steve Chiara MA in Christian Apologetics, Biola University Author's Note This essay was developed in collaboration with an AI assistant. I used it as a research, editing, and discussion partner throughout the writing process. The arguments presented here were developed through a lengthy back-and-forth process of questioning, research, reflection, writing, and revision rather than by simply asking AI to generate an essay. I have personally considered, revised, and ultimately take responsibility for the ideas and conclusions expressed here. Purpose This article is a response to two objections recently sent to me against a nonviolent reading of the book of Revelation. I think both objections get directly to the heart of the question:  Does Revelation ultimately reveal a Jesus who overcomes His enemies through violence, or does it portray the victory of the same enemy-loving, self-giving Lamb revealed in the Gospels? The objections were put this way: Objection 1. The Lion and the Lamb:...
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ETs and the cross

Steve Chiara MA in Christian Apologetics, Biola University Okay I still do have questions about what Incarnation means, however let's take this a little different direction for a moment. You said earlier that God could have a theophanic birth and live a life as a member of a different alien species... He just couldn't hypostatically unite Himself with that species because he's already chosen to do that through humanity. So out of the potential quadrillions of intelligent species in the universe, humanity 'just so happens' to be the one where the hypostatic union occured. Besides the fact that this seems incredulously anthropocentric, I have other concerns. You said that, the life God could live through a theophanic birth on an alien planet would be indistinguishable from what (on the outside) an Incarnation would like like. So who's to say that the life He lived as Jesus on Earth was not a theophanic birth? Do we get that only from Bible passages? If so, th...
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Final Post on Signal group with Rob and Brian

Steve Chiara MA in Christian Apologetics, Biola University Summary In this post, I will address the role of desire in theology.  Second, I’ll discuss how fear shapes which ideas about God we’re even willing to entertain—and how it often leads us to just dismiss them wholesale, without any real examination. Next, based on what I've observed in this thread with regards to desire and fear, I'll explain why I agree with Rob that our conversation here has reached the point of diminishing returns with little more to offer any of us.  I'll conclude by highlighting a different problematic doctrine that is very common in evangelical churches today.  Penal substitutionary atonement theory (PSA) is considered by many to be the very heart of the gospel, but in fact it is a gross distortion that is seriously damaging to our understanding of God's heart and our relationship with Him.   Desire Rob, I know you expressed your intention to leave the conversation and I, 100%, resp...
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3rd and 4th passages for Signal thread (6/12/25)

Steve Chiara MA in Christian Apologetics, Biola University Hello Brian and Rob, In this post, I'll first respond to Brian's claim that homologeō is used in both passages I cited (Philippians 2:11 and Romans 10:9).  Then I'll offer what I, at least, have found to be a satisfactory explanation to what's going on in Matthew 25:46 (I hope you'll find it reasonable). Third, I'll address the question as to whether God actually hides His face from people or is there something else going on in Isaiah 59:2.  Finally, I'll introduce the third and fourth passages in support of apokatastasis: 1 Timothy 4:10 and 1 John 2:2 (although they're from two different authors, they're very similar so I thought I'd pair them together). Whether exomologeō or homologeō is used in Philippians 2:11 doesn't matter too much since the argument is valid either way.  That said, if exomologeō is used, the point for apokatastasis would be, a fortiori, all the stronger.  But i...
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Signal Post for Bible verse number 2 in support of Apokatastasis

Steve Chiara MA in Christian Apologetics, Biola University Hello Rob and Brian, In response to your last posts, I’ll begin by exploring the distinction between the word “believe” in John 3:16 versus “know” and its possible significance.  Next, I’ll address the necessity of postmortem salvation in light of apokatastasis. Third, I’ll offer some closing thoughts on Matthew 19:26. And finally, I’ll turn to a second passage that supports apokatastasis—Philippians 2:9–11—which, Rob, you mentioned directly, and Brian, you alluded to. Rob, first, you point out that John 3:16 uses "believes" instead of "knows."  That may distinction not be as important as you're letting on.  Afterall, there are many great verses that use the word "knows" or "knowledge" of God which seems to place just as much importance on it as "believes" does in John 3:16.  See:  John 17:3- "And this is eternal life, that they may know You, the only true God, and Jesu...
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Blurb on postmortem salvation

Steve Chiara MA in Christian Apologetics, Biola University Of course postmortem salvation is one of the foundational tenants of apokatastasis.  Obviously there are many that die not having the faintest clue of who Christ is and who reject him (at least they reject who they think he is) vehemently in this life. The invitation of salvation extends into eternity. Gates of the new Jerusalem will never be shut Rev 21:25. The spirit and the bride say, "Come" "Let anyone who hears and anyone who is thirsty, come and drink from the water of Life [that's Jesus]" (Rev 22:17). Who is the Spirit and the bride offering their invitation to? Those on the outside of the city: the dogs, sorcerers, murderers, etc (Rev 22:15). But they are invited to wash their robes and they will be permitted to enter the gates (vs 14). That's what the harrowing of Hell was all about (1 Peter 3:18-22; Ephesians 4:9-10; Psalm 68:18-19; Matthew 27:50-53; and Church history all affirm postmortem...
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Active continuous present verb tense of John 3:16

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Steve Chiara MA in Christian Apologetics, Biola University Interesting thing about John 3:16. The tense of the Greek verbs are active continuous present, indicating ongoing action. So "believes" really should read "he who is believing." Here's how it reads taking the verb tenses into account, and this is from the Concordant Literal Version: 16 For thus God loves the world, so that He gives His only-begotten Son, that everyone who is believing in Him should not be perishing, but may be having life eonian." As you can see it shouldn't be "perish" and it shouldn't be "have eternal life," as if they were one time events. They are all ongoing actions. So while I agree that "eternal life" (literally zōē aiōnios) applies to the afterlife I must strongly insist that it is not limited to the afterlife and is instead a continual, ongoing present state of being in God now. The verb tenses also make clear that the fl...
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