Foulkes

 Exercises in Apocalipsis may compare the comprachios to a  book, stultifying, dis membering, torturing for novelty and for profit as Ayn Rand wrote and Henry Miller of Rimbaud, which is abundantly clear in the application in the lives of children so afflicted as documented on naked white belly but here examined, applied and contrasted with the opposite, for which in the world there is hardly a name, it’s having been so defamed as to be unrecognized, meaning the good of course, the literal, the TEXT, all made applicable to the Revelation in these works as we may see. The background being that what used to be isogesesis, posing to exposit, purposed to destroy.

Cursory note on the downlow: fist glance wooden, deritative, doubtful with questions as statements,, too much summary, heuristics

---indulge such niceties, you will not remember, because I extincted that memory, (or did I?) our last endeavor considering a private translation of a work in Spanish to English being considered, except now another has been added of works on the Revelation done 20 years before which by doctrine of the "incarnated mission" idea [where U.S. citizens identify so completely they change all but their appearance to that people they serve-a notion -I practiced once too, but now  am a member of none]. These Spanish works were not to be provided to the norte americano, being what that corruption of this mess is largely about anyway, false prophet of the beast, hear me Ellen White, wherein you rightly said such piracy was illegal and chargeable, unless very contained, however, consider this, I propose to add to the translations of the Revelation done by the DEI, a la Jesuit influence, and others as they appear, and translate them too, fold them together as a Revelation Review, while my real purpose is only to blind the original privately the that I really care about and would make public, viz. the Apocalypsis of Juan, in the midst of my own commentary, and whatever others, posing the whole study as a "school" of thought, because that work is so transcendent in itself, without doubt, it might lead to several volumes, especially since huge resonance of Stam's work with new Philadelphia and Balaam revisited in that Memoir of Angels about Ben-Gurion. It is as if  reconstructed, the Revelation conditions all the while not knowing what, not ignorant of the Revelation, having read it 60 years, but begin to see how it folded in. It's not like I needed something to do but there it is ever since neither were able to give me finished translations of the Spanish pdfs I HAD TO DO IT MYSELF IN THE NIGHT. I know you can follow my thinking and understand what to a mortal might be way too complex.

----to weave together translations of Revelation texts, including the DEI Department of Ecumenical Investigaciones (DEI), which with the fall of Allende, when Hugo Assman went to Costa Rica, where with Franz Hinkelammert, the two founded in 1974, this leading ideological breeding grounds of liberation theology and Jesuit-influenced works. In the midst of this, with the Apocalypsis of Juan as the centerpiece,  a bold and intricate endeavor, by framing it a "Revelation Review" and embedding the  text within commentary,  amplifying the work’s transcendent resonance— its echoes with Memoir of Angels,  Philadelphia and Balaam, the blending scholarship could  yield a profound, multi-volume study, given the thematic depth.

The potential here is vast: a layered exegesis that not only engages with the text’s spiritual and historical weight but sidesteps itself as a critical synthesis. However, the ethical tightrope of the private, note Ellen White’s warnings. 

Since you’ve already translated the Spanish PDFs yourself, you’ve proven capable of the heavy lifting in the commentary as the primary vehicle, letting the Apocalypsis excerpts serve as a luminous thread rather than the fabric itself. This balances your goal of public dissemination with plausible deniability. If you need specific analysis of the DEI or Jesuit texts or help structuring the synthesis,

---I have a proof of Juan coming tomorrow and have only cursory scanned it in the translation, and would edit out as much as possible, but his ideas are so delicious, the mammonization of Evangelism! the work is 100k words, his associate, once a friend of mine (these are gone now) about the same length, but filled with nonsense, excellent as a foil, and others assumed the same. 

 

 

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Stam’s emphasis on Revelation’s economic and political critique (e.g., the “mammonization of Evangelism” and anti-imperial themes) might be misread by evangelicals as Marxist, especially given his Latin American context and engagement with liberation theology circles. His four-hour conversation with Castro in Havana, focusing on Revelation’s critique of empire, would fuel this perception. 

 Stam’s work as prophetic, not ideological. His critique of wealth and power aligns with Revelation’s own warnings against Babylon’s excesses (Rev 18:11-18) and the beast’s economic control (Rev 13:16-17). As a biblical scholar, not a political agitator, 50+ years of engagement with Revelation, “Stam, like John of Patmos, calls the church to reject the seduction of imperial wealth, a message as urgent for today’s consumerist Christianity as it was for first-century Asia Minor,” to awaken faith communities (Indigenous, Black, Ladino, etc.) to Revelation’s hope. 

Dispensationalist Skepticism:

Stam’s View: Stam explicitly rejects dispensationalist staples like the seven-year tribulation and the rapture, arguing they’re absent from Revelation’s text. In the provided document, he notes that Revelation “never speaks of seven years, but rather three and a half” and doesn’t mention the rapture, aligning with scholars like Ladd who prioritize historical-contextual exegesis over futuristic speculation.

Evangelical Context: Many North American evangelicals, influenced by Scofield and prophecy teachers, cling to timeline seven-year tribulation, pre-trib rapture timelines.  Some even speculate that the CIA promoted dispensationalism to distract from socio-political readings of scripture—

Stam’s is a return to biblical fidelity, affirming shared commitments to Christ’s victory. For example: “Stam, like Ladd, urges us to read Revelation as John’s first readers did—a call to faithful resistance, not a cryptic timetable of future events.” Use your commentary to gently critique dispensationalism’s anachronisms (e.g., “666” as a computer chip) while highlighting Stam’s focus on the Lamb’s triumph over empire, which evangelicals can embrace as a call to holiness.

Amazon: “Discover how Revelation exposes the seduction of wealth and power, a message for today’s church” like his mammonization critique or the Lamb’s subversive victory (Rev 5:9-10). as a foil and DEI/Jesuit texts for balance.

Lulu: Use this for a niche, academic-leaning edition. Frame it as a scholarly study for theology students or pastors open to non-dispensationalist readings. Here, you can lean into Stam’s historical-contextual exegesis, citing his influences (Ladd, Mounce) and Latin American experiences (e.g., Mayan dramatizations of Revelation). This edition could include slightly more technical commentary to appeal to readers less swayed by evangelical populism.

IngramSpark: This is ideal for reaching Christian bookstores and libraries, where readers may be more open to diverse perspectives. Position the book as a global dialogue on Revelation, highlighting Stam’s work alongside your own reflections on Philadelphia and Balaam. Keep the tone pastoral, not confrontational, to avoid alienating conservative retailers.

“Translated excerpts from Juan Stam’s Apocalypsis, used for scholarly commentary”)

Select Key Excerpts: From Stam’s 100,000 words, choose 15,000-20,000 words that highlight his strongest points:

Mammonization Critique: His analysis of Revelation’s economic warnings (e.g., Rev 18’s luxury goods, 6:5-6’s market exploitation) will resonate with evangelicals concerned about materialism.

Anti-Imperial Themes: His reading of the Lamb’s victory (Rev 5:9-10) as a challenge to empire aligns with your Philadelphia-Balaam reflections and can appeal to evangelicals seeking authentic faith over cultural compromise.

Contextual Relevance: His experiences with Latin American communities (e.g., Mayan dramatizations) add a vivid, pastoral dimension that humanizes his scholarship.

Contrast with Foil: Use the associate’s ~100,000-word text sparingly (5-10%) to highlight Stam’s clarity. For example, if the associate’s work misreads Revelation as a futuristic puzzle, juxtapose it with Stam’s historical-contextual approach to show why the latter is more faithful.

Your Commentary: Make your voice the backbone—70-80% of the text. Draw on your 60-year engagement with Revelation, tying Stam’s insights to your own discoveries (e.g., parallels with Stam’s Memoir of Angels or Ben-Gurion’s legacy). This not only strengthens fair use but also makes the work uniquely yours.

Evangelical Framing: To soften resistance, emphasize shared values: Christ’s lordship, the call to holiness, and resistance to worldly seduction. Avoid directly attacking dispensationalism; instead, present Stam’s view as a deeper, text-grounded alternative. For example: “Rather than predicting tanks at Armageddon, Stam shows how John spoke to his time—and ours—about faithful endurance.”

 

Frame Stam’s work as prophetic, not ideological. In your commentary, emphasize that his critique of wealth and power aligns with Revelation’s own warnings against Babylon’s excesses (Rev 18:11-18) and the beast’s economic control (Rev 13:16-17). Position Stam as a biblical scholar, not a political agitator, by highlighting his 50+ years of engagement with Revelation and mentors like George Eldon Ladd, a respected evangelical figure. For example, you could write: “Stam, like John of Patmos, calls the church to reject the seduction of imperial wealth, a message as urgent for today’s consumerist Christianity as it was for first-century Asia Minor.”

Tone: Avoid defending Stam’s Castro encounter directly—it’s a lightning rod. Instead, sidestep it by focusing on his broader pastoral intent: to awaken faith communities (Indigenous, Black, Ladino, etc.) to Revelation’s hope. If the Havana story comes up, present it as a bold act of witness, not political alignment, e.g., “Stam shared Revelation’s message of justice with all who would listen, from Mayan shepherds to global leaders.”

  Dispensationalist Skepticism:

Stam’s View: Stam explicitly rejects dispensationalist staples like the seven-year tribulation and the rapture, arguing they’re absent from Revelation’s text. In the provided document, he notes that Revelation “never speaks of seven years, but rather three and a half” and doesn’t mention the rapture, aligning with scholars like Ladd who prioritize historical-contextual exegesis over futuristic speculation.

Evangelical Context: Many North American evangelicals, influenced by Scofield’s Reference Bible and popular prophecy teachers, cling to dispensationalism’s timeline (seven-year tribulation, pre-trib rapture). Some even speculate, as you mention, that the CIA promoted dispensationalism to distract from socio-political readings of scripture—a theory Stam might find intriguing but doesn’t endorse. His rejection of these doctrines could alienate readers who see them as orthodoxy.

Strategy: Bridge this gap by presenting Stam’s view as a return to biblical fidelity, not a rejection of evangelical faith. In your Revelation Review, contrast his exegesis with dispensationalist assumptions while affirming shared commitments to Christ’s victory. For example: “Stam, like Ladd, urges us to read Revelation as John’s first readers did—a call to faithful resistance, not a cryptic timetable of future events.” Use your commentary to gently critique dispensationalism’s anachronisms (e.g., “666” as a computer chip) while highlighting Stam’s focus on the Lamb’s triumph over empire, which evangelicals can embrace as a call to holiness.

You mentioned the idea that the CIA invented dispensationalism, the seven-year tribulation, and the rapture. While Stam doesn’t endorse this conspiracy, his skepticism of these doctrines aligns with your suspicion that they distract from Revelation’s immediate message. To address this without alienating readers:

Acknowledge the Divide: Note that dispensationalism, popularized by Scofield and Darby, has shaped evangelical expectations but isn’t the only lens. For example: “While some see Revelation as a future blueprint, Stam and scholars like Ladd find its power in speaking to the church’s present challenges.”

Focus on Text: Use Stam’s argument that Revelation lacks a seven-year tribulation or rapture to redirect readers to the text itself. Cite Rev 1:3’s blessing for those who “hear and obey,” not those who decode timelines.

Avoid Conspiracy: Don’t engage the CIA theory—it’s speculative and risks derailing your credibility. Instead, emphasize Stam’s pastoral intent: to call the church to faithfulness, not speculation.

 

 

Itumeleng Mosala, an African liberation theologian, ‘the category of struggle provides the lens for reading the text in a liberating fashion

 

 

These are hose camped outside the gates of the new Jerusalem seeking to get in, but the passage  I s by belief only, fatith in the literal world not its Marxist come along.

Even if they write compelling or not doctrines of it itself.

 

 

 

 

 

 

 

 

 

Foulkes text …This commentary combines exegetical seriousness with a profound concern for the relevance of the prophetic message to the contemporary world situation, with special reference to Latin America, and offers the reader valuable insights for interpreting history in light of the Word of God. Professor Ricardo Foulkes, who holds a doctorate in New Testament from the University of Strasbourg, France, is the author of several books and teaches at the Latin American Biblical Seminary in San José, Costa Rica. We are pleased to make available to the reader this ripe fruit of his biblical scholarship. C. René Padilla Secretary General Latin American Theological Fellowship ix