Friday, September 18, 2020

Pistis




When in doubt 

Trust the experts

The experts are there 

To help you

Establish trust 

Sort through the complexities 

Of these situations 

Professionals and experts 

Exist because the majority 

Of the world

Are not experts 

The system is designed

To help everyone 

Remain informed 

It was built 

For the uninformed 

To become experts 

For the naïve

To be informed properly

We need to trust the experts 

We need to follow the facts and the science 

Wherever they lead us 

Only they know 

How to get us back

To where we need to be














Glorious OCD

 



knowing God is knowing

eternal life and knowing

eternal life is knowing you

the real you

the you without OCD

or perhaps glorious

OCD glorified

with the perfect

eternal crutch

that makes you you

to all who knew

that knowing you is knowing God















Tuesday, September 8, 2020

Sincerely

























Dear Katie,


I’m listening now

Twenty two years of vibrations 

And six hundred thirty six miles of string unwound

Now your tin can is touching my ear


I hear that you don’t trust God to change you

You’re not alone

Life feels lonely and powerless

When everything hangs on obsessions of ideas


I heard what you said about fear and depression

But phobias are products of actual organic illness 

You also were not the only person depressed in that household

Everyone was depressed along with you


I heard what you said about needing change and happiness

You’re much stronger than you think

Not many are resilient enough 

To carry such burdens as yours for forty years


I heard that you had a tumor

It’s shocking to learn about that now

Having never heard about it before

Is anyone surprised that David cared less?


I heard your foot was in bad shape

Another summer of fun ruined because of it

Even though you’d like to blame others

The kids were not safe or happy around you, so get over it


I heard that you’re moving to Cedarburg

That sounds like a lot of work to prepare for

Packing last minute sounds emotionally draining

Are you sure you’ll be pleased with any house they can afford?


I heard you really want to choose the house or see it ahead of time

But what if no one can read your mind or satisfy your expectations?

What if everyone is exhausted by your manic depression?

Wouldn’t that be painfully ironic, if true?


I heard you wanted to go home to your mom

That’s another seriously depressing thought

Things were clearly so bad that you just couldn’t stop entertaining

More depressing, imaginary desires


Then there was Jonathan

Did you know he was a drug addict then?

Did you care that he needed help?

Just imagine how worthwhile a drug addict teenager must have felt, too


I heard you mention twice your need to be “productive”

You need something to replace what you dwell upon obsessively

You know, things you can’t change

So you can blame God for not changing you


I heard you mention burnout

You sound exhausted and hopeless

Consider how everyone else feels too

Especially those you blame and whine around incessantly


I heard you want to live, work, and be happy?

Well then, what are you waiting for?

But don’t forget the list you left behind

With dozens of reasons for why you can’t work or be happy


I heard that no one knows the truth about your health or desires

And no one talks to you, and you’re not allowed to talk to them

That’s another depressing thought I can forgive now

Brought about because of your extreme mental illness


I heard that you’re scared, and concerned about anger

You want help but you’re not allowed to ask for it

And you’re “probably” not supposed to accept it

I call bullshit


I heard that you felt hopeless and did’t have help

You had no recourse, and couldn’t talk to anyone

But I know you gossiped to everyone all the fucking time

I call bullshit again


I hear that you wish you could start life over differently

If you could you would surely choose another destiny

Surely, Satan is to blame, or David, or God

They all work overtime, so they all qualify


I’ve really been trying to listen to your prayer

And what I have gleaned is this

The Lord did come to your heart and redeem and restore

Now it’s your turn to pray for whomever


Sincerely,

Whomever






















Monday, September 7, 2020

ut pictura poesis




I wish I could say I loved us 

Is a terrible way to begin 

A poem designed 

To honor our memories 

Of family life from within 

With bleached puritanical lore

Paving the way

To some glorious day 

When Antichrist and Y2K hype

Hold hands down its yellow brick road 


But the actual truth is half as exciting 

As hang-gliding, biking, skiing, or hiking

Into the forest of wild speculation

Where beasts of ex-husbands 

Preyed on one victim 

And chased into hiding 

Where no one was looking 

And no one could find out

Miss Durden’s new hangout 

Secluded in north Aberdeen 







Sunday, August 30, 2020

To be Katie Lee

 


What was it like

to be so afraid of death

that every box needed a bag

within a bag

within a bag

bundled together within more bags


What was it like 

to be so afraid of death

that you gave

every last penny

for that burgundy town and country

just to have a home


What was it like

to be so afraid of death

that you just couldn’t live without

bibles and sabbaths

lysol wipes and vivas

diapers and sandwich bags


And what advice would you give your Son

now that your sight

is restored

and your mansion

secured

and you no longer fear death?




















Friday, August 28, 2020

Happy Birthday




one year ago
you looked at me
through your plastic window
outside the post office
on MLK

you smiled at me
a little awkwardly
from his right hand
I wept with joy
and wept and wept

far beyond the parking limit
because it was really you
visiting me
after so many years
of not knowing when

or how I'd see you again
so I carried you home
and I still do
everywhere I go
forty days and nights

you worked with me
sat with me
wept with me
prayed with me
interceded for me

you beheld me
and held me
when you reached God
our shared hope
one year ago













Friday, August 14, 2020

The only way

 


I'm not really into conspiracy theories, but...

I think it's pretty obvious that Trump is desperate

He wants people dead

He wants to build his own little empire 

and radically change our democracy

He doesn't care about helping us get out of this pandemic

It's like he wants us all to remain trapped and sick, with no return to normal again

If he wanted us out, he'd mandate masks to be worn everywhere at all times

That's the only way to get everything back to normal

Unless there's a vaccine

which won't happen any time soon 

because Trump doesn't seem to want one

Instead, he wants that hydrochlorine something-or-other bullshit

which has been proven to cause heart problems

And now that Putin authorized a vaccine for his people before everyone else

skipping the most essential safety trials

regardless of how sick his vaccine makes people

regardless of how many people are poisoned from his deadly vaccine

in order to radically turn their economy around and back to normal

regardless of how many lives are ultimately lost

you can bet that Russia will use that as a bargaining chip

to keep Trump in office

The last four years have proven at least that much

There is some serious fucked-up conspiracy shit in the Trump administration

and people don't seem to care

especially the kids

I don't know about you 

but I care

I also think that the main reason why young people don't care about what's going on around the world

is because they are too easily entertained 

and distracted

They just believe whatever social media tells them 

They don't even watch the news anymore

That's how little they care










Sunday, August 9, 2020

20/20 Vision

 



Livestream face panties

Scoff at Governor's orders

Flip your blinker on



Breast cup hangs off ear

But just momentarily

Masticate and slurp



Left turn or right turn

Virtues equal viruses

You are a racist










Because SCIENCE


 


What could happen if we lost faith in It?

How could disease be prevented?

Could there be serious problems?


Political theater might not sell many tickets

Commercialized Christianity might crumble

Coronabullets might stop at Neo's palm


Every desire

of every institution

to explain every how


in order to push

their pluralistic why's

would die











Wednesday, August 5, 2020

Black Lives Matter 363% MORE






In case you missed it, Part One in this series of posts can be found here

In this post I will be sharing a different video to illustrate why Black Lives Matter. To be extremely specific, Black Lives Matter 363% more than white lives. Watch the video below to understand why.

Below is a single, continuous 9 minute video presentation chopped into three sequential videos. Due to the large file size, I needed to chop it up into three parts in order to upload it to this page. 

Here is the first third:







Here is the second third:







Here is the final third: 



















Monday, August 3, 2020

Opposition in the kirchenkampf




Increasing objections to WHO policies has led Facebook to carefully monitor individuals and organizations who promote a different doctrine than what has been authorized by world health experts. For the most part, Facebook has not promoted physical resistance, but simply wants to ensure that organizational doctrine remains intact.

However, Facebook has teamed with the WHO to suppress any source of ideology other than their own, and has set out to muzzle or crush the leading voices of opposition in the so-called kirchenkampf. When leaders voice their misgivings about controversial programs advocated by WHO, like vaccinations, alternative treatments for disease, or racial policies, Facebook intimates that such voices ought to be considered dangerous to the health of the community. Facebook even conspires with the World Health Organization to encourage members of the community to copy and share links, posted by their opposition, to the WHO website where they have composed a list of common rumors.

To learn more about this strategy, check out the section labeled “suppression of resistance” here.










That's what they said






Pyrexia frequented the most
Throbbing the cranium in half the volume
Nausea and upchuck are common events
They said
Just give them lots of fluids and rest
Don't be surprised by minor myalgia and fatigue
There could possibly be some irritability, too
If things don't look better after two days
We'll get some antibiotics
They said
What about her convulsion after a couple days?
They said
Yes, that's definitely something we are concerned about
It's likely unrelated to the well visit
Most events of that nature are coincidences
Where there is some minor correlation
It's often related to some kind of unknown susceptibility 
They said
He froze up like an ice cube
And blacked out like an adult punched her
And all the experts rationalized away their cares












Sunday, July 19, 2020

5th Ezra: Vaticinium ex eventu and its hope fulfilled





This post is a long overdue continuation of a series of posts started long ago, in which I began an attempt to show that many early Christian texts and pseudepigraphic “scriptures” are best understood as rhetoric to validate first century fulfillment of prophecy in A.D. 70, just as the New Testament clearly teaches. (To view that and other related series, click here, here, and here).

In this post, I am going to raise a few important questions and comment briefly on some “prophetic” statements made in 5 Ezra. The english text which I prefer to use comes from a highly considerate and carefully researched translation of all the available manuscript data pertaining to 5 Ezra. Select excerpts of that translation are presented below, and they are taken from Theodore A. Bergren’s doctoral dissertation, revised and published in the Society of Biblical Literature’s Septuagint and Cognate Studies Series (Number 25), FIFTH EZRA: The Text, Origin, and Early History (Atlanta, GA: Scholars Press. 1990; pp. 401-405). My purpose for utilizing Bergren’s english translation is merely to present something fresh and up-to-date. After studying his dissertation, I still have some minor reservations about his translation; but this is neither the time nor the place to discuss them. For now, I am content with his translation. (An older, "authorized" English translation of 5 Ezra from one of the first King James versions of the Bible can be found here.)

For those who do not have easy access to academic publications of second temple and early Christian literature, or might only have what is publicly (and freely) available, a tiny bit of background might be helpful for appreciating the significance of 5 Ezra and why I’m choosing to raise questions about its usefulness for Biblical studies today. 

For those who don’t already know, scholars classify “5 Ezra” as the first two chapters of 2 Esdras, and 2 Esdras has been an extremely important and highly influential text in the history of Christian liturgy and theology prior to the 16th century. It was actually so important within western Christian civilization, that it was eventually incorporated into the second edition of the Latin Vulgate, i.e. the  “holy scriptures” that were authorized by Pope Clement VIII in 1592. That Clementine Vulgate was considered to be the authorized "Bible" of the Roman Catholic Church until 1979. However, since the late 1800’s, most scholars have promulgated a new dogma about 5 Ezra being post-AD70 pseudepigrapha, and not at all “holy scriptures”. As a result of many scholarly endeavors, a critical edition of the Latin vulgate eventually replaced all previous versions, and omitted various books of previous editions, including 5 Ezra. 

In addition to it’s wider influence upon western civilization for over a thousand years, 5 Ezra is now also widely acknowledged to be a Jewish/Christian fragment of literature. Given the nature of its own claims to have been written by Ezra the scribe (i.e. the scribe within mainstream “Bibles”) in the days of Nebuchadnezzar, and also its use of many New-Testament-like phrases and images, its safe to think that 5 Ezra's original design was clearly to attract a specific audience that was at least familiar with the Hebrew Scriptures, and most likely familiar with Christian Scriptures as well. Scholars still debate about whether it was an early Jewish non-Christian text with echoes of New Testament language that was edited (redacted) by a later Christian scribe, or if it was a purely Christian (non-Jewish) text, or if it was a hybrid of the two (Jewish and Christian in its origin). 

Regardless of when Christian influence began to play a role in 5 Ezra’s final form, all scholars nowadays agree that it is clearly an example of pseudepigrapha, and clearly an example of vaticinium ex eventu (i.e. a prophecy of events to come that were composed after the events symbolically described therein had already taken place). It is my scholarly opinion that this is an accurate portrayal of 5 Ezra. I don't personally believe it was preserved among the ancient writings of Ezra the scribe. I think it is vaticinium ex eventu. But that doesn't mean it shouldn't be considered "biblical" or even legitimately canonical, as it was in the Clementine Vulgate. I say that because far too many academicians don’t treat the first century fulfillment of "biblical" prophecy seriously enough, and 5 Ezra comports exceptionally well with "biblical" texts and eschatological expectations. Instead of taking "biblical" prophecy seriously, almost all scholars nowadays unimaginatively and unswervingly swear allegiance to the same presumptuous dogmas of mainstream tribalism—dogmas about seemingly prophetic statements—like the presumption that “the end” of the ages did not come in the first century, and that the parousia (or “coming”) of Israel’s Messiah was most certainly delayed (and must still remain delayed, because it presumably didn’t occur in the first century). From such dogmatic presuppositions, all prophetic "data" that is collected among schoalrswhether it’s from statements contained in the “new testament” or from non-canonical “apocalyptic” literature of that generally early eramust be jammed through a peer-reviewed process that attempts to cohere with those tribalistic presumptions. In my opinion, it’s a shame that so many academicians overlook or deflect attention away from first century fulfillment. I contend that a more straightforward, honest reading of "the Bible" presents an unswerving anticipation and guarantee of first-century fulfillment. I also contend that scholarly recognition of that (and loyalty to God through that lens) would revolutionize “biblical” studies and rectify a multitude of confusing and contradictory theories widely disseminated among them. 

In this post I would like us to consider 5 Ezra to be a specimen to aid our appreciation of "Biblical" studies. Below are what I consider to be the most notable verses within 5 Ezra that echo New Testament apocalyptic exhortations and themes. As one combs through these prophetically charged “scriptures,” some helpful questions need to be asked and pondered:


> If this document was written after AD70, and is pseudepigraphic, why would the author blatantly draw attention to “prophetic” statements made by Jesus and his Apostles?

> What might be the advantage of having the historical “Ezra the scribe” character draw attention to prophetic statements made by Jesus and his Apostles?

> Why would the author of 5 Ezra echo such memorable apocalyptic remarks of Jesus pertaining to the destruction of Jerusalem in AD70?

> What is the hope that this author wanted to convey to his audience? And how is that hope different from expressions of related Christian dogmas across the world today (Protestant, Catholic, and Orthodox)?



At this point I will invite the reader to study the text of 5 Ezra while considering these questions. In addition to each selection from 5 Ezra, I will add some of my own remarks that I have found helpful.





Selections from 5 Ezra  (II Esdras 1:1–2:48)

1:28-33

Thus says the Lord: Didn’t I ask you, as a father his son, and as a mother her daughter, and as a nurse who loves her child, that you be my people and I your God, that you be my children and I your father? I gathered you as a hen gathers her chicks under her wings. But now, what will I do to you? I will cast you forth from my presence! …I sent my servants the prophets to you, but you took them and killed them, and tore to pieces the bodies of the apostles. I will require their souls and blood, says the Lord. 
Thus says the Lord Almighty: Your house is desolate!
Following themes contained in Exodus (e.g. 6:7), these verses are comparable with various prophetic passages in Jeremiah (e.g. 7:23; 11:4; 24:7; 30:22). The typology between Father and Son is also a prominent Old Testament theme (e.g. Psalm 89:26; Isa. 63:16; 64:8; Jer. 3:19; 31:9; Mal 1:6; 2:10; c.f. II Sam. 7:14 and Heb. 1:5), which generates from a thoroughly Deuteronomic source

It's also obvious, assuming 5 Ezra to be vaticinium ex eventu, that there was influence from Jesus’ apocalyptic discourse against the disgraceful first century rabbis and their abuses of both Temple and Torah throughout the Gospels, the condemnation of which is illustrated succinctly in Matthew 23:1-39 and Luke 11:37-52. According to Jesus, Israel’s rejection of him had rendered their “house,” i.e. Israel's ideological kingdom, desolate:  “O Jerusalem! Jerusalem! The city that kills the prophets and stones those who are sent to it! How often I would have gathered your children together as a hen gathers her chicks under her wings, and you were not willing! See, your house is left to you desolate!” (Matt. 23:37-38)



1:35-37

…I will hand over your houses to a people coming from far away, and those who have not known me will believe me, and those to whom I have not shown signs will do what I have said. They have not seen prophets, but are mindful of the antiquity of the prophets. The apostles bear witness to the coming people with joy. Although they do not see me with bodily eyes, they believe with the spirit, and they have heard the things that I have said, and believe me.
Here the descriptions are more general, and could be interpreted a number of ways. Regardless of what ambiguity remains, it is clear that people other than those of Ezra’s Israelite generation would be these “coming people” who trust and obey the Lord according to proven admonitions of the prophets, even though they had not physically seen the prophets of old. Such future “coming ones” would be moved by the Spirit of God, unlike those faithless generations of Israel that would lead to the destruction of their “house.”

Does this message sound familiar? It should, if you have paid close attention to the New Testament!



2:5

…I invoke you, father, over the mother of those who were unwilling to keep your covenant, that you might give confusion to them and bring their mother to destruction.
Here, the author seems to be recalling prophetic remarks of Israel’s past which described Jerusalem, Mount Zion, and the rulers of Israel's Kingdom as Israel's “mother” (c.f. Ezek. 19; Hos. 2). 



2:10-13

…Thus says the Lord to Ezra: “Tell my people that I have prepared for them to eat, and I will give them the kingdom of Jerusalem, which I was going to give to Israel. And I will take for them the glory of Israel, and I will give to them the eternal dwelling places that I have prepared for Israel. The tree of life will be an aroma of ointment for them, and they will neither labor nor become tired… Seek and you will receive. Ask for yourselves few days, so that your days may be lessened; for already my kingdom is ready to come…."
Here, claims are made that are reminiscent of Jesus’ parable of the vineyard owner (Matt. 21:33-46), which the chief priests and Pharisees knew to be referring to them in relationship with Jesus’ promise of soon-coming judgment. Remarks such as “Ask and you will receive” and “eternal dwelling places” with God also accompany remarks about Christ’s coming kingdom and the “shortening of days” in the Gospels (Matt. 7:7-1121:22 [c.f. Mark 11:24]; Luke 16:9; II Cor 5:1; Heb 12:18-29; Mark 13:20; Matt. 24:22). 



2:15-17

…Good mother, embrace your children. Give them happiness like the dove that rears her children, and strengthen their feet, because I have chosen you, says the Lord. And I will raise the dead from their places and from their graves, because I have recognized my name in them. Do not be afraid, mother of the children; I have chosen you, says the Lord. 
It is intriguing to find explicit references to dead believers or “chosen ones” being raised up from the dead, plural (i.e. from "the dead-ones” traditionally ascribed to the realm of the dead, which is Hades/Sheol in Greek/Hebrew literature). In addition to this, such a resurrection takes place at the time when Israel’s Messiah would come and take away his kingdom from first century Israel and give his kingdom to others. I consider this theme of general resurrection being fulfilled in a first century event as being one of the most neglected themes of Christian studies ever since it became popular across catechisms to affirm a general resurrection at the so-called end of "redemptive history." 

Among all of the scholarly works on the subject that I have studied in detail (see  the footnote below),1 not one of them takes into consideration a first century fulfillment of the “general resurrection.” Admittedly, it is difficult for scholars to appropriate such concepts into their hermeneutical framework if they have never been introduced to it as a viable alternative (which is partly why I’m writing this series).2 Nonetheless, it doesn’t take much imagination to read second temple and early Christian literature as trusting that “the righteous dead” were raised up with Jesus in the first century, and that those who died thereafter awaited vindication in AD 70 (because they died after the first resurrection from Hades, along with Jesus on the “third day”). Such would even be a straight-forward interpretation of Paul's rhetoric in 1 Corinthians 15 as a whole, and especially verses 23-26 within it.3

Accordingly, because the final judgment of Israel in AD 70 encompasses the passing away of the first heavens and earth in which even “death” and “hades” were destroyed (c.f. Rev 20:13-21:1; c.f. 1:18; 6:8), every person in history who has died after that first century fulfillment of general resurrection has either been judged and consumed, or raised to reign and intercede with Christ along with his saints, or they are in some form of aetheric limbo until some unknown future judgment in which they will be consumed or raised (as confessional Christian traditions maintain about the “general resurrection”). 

Here we find the fulfillment of first century events directly linked with a guarantee that the saints of “Ezra’s” generation would be raised from the dead ones at the time when the Lord’s kingdom would transfer from Israel to others. 



2:20-27

…Treat the widow rightly; secure justice for the orphan; give to the needy; protect the fatherless; clothe the naked; care for the injured and weak. Do not ridicule the lame person, but protect him. Admit the blind to the vision of my splendor. Gather the old and young within your walls. Watch over your infants. Let your servants and free men be joyful, and your whole company will be happy. When I find your dead, I will raise them; I will watch for signs, and I will give your dead the place of honor in my resurrection. Wait a little; your rest will come. Good nurse, nourish your children. Strengthen those whom you bore and strengthen their feet, because none of those whom I gave you will die. …Days of tribulation and distress will come
These expectations of the just are intriguing in light of first century fulfillment. Echoes of apostolic exhortations abound, as well as remarks made by Jesus and the prophets of the Lord who preceded him. Here the reader is comforted that a day is coming when tribulation and distress will be the end of the wicked; but the “end” will not be eternal death for the just who treated widows rightly, secured justice for the orphan, gave to the needy, protected the fatherless, clothed the naked, etc.  The end for the just will be a “place of honor” in the Lord’s resurrection. The Lord would search and find the righteous dead throughout Hades/Sheol and “raise them.”



2:30-36

…Rejoice, mother, with your children, and I will save you, says the Lord. I will remember your children who sleep, because I will seek them out from the breadth of the earth. And be strengthened in the greatness of your glory, and perform mercy, because I am merciful, says the Lord. Embrace your children until I come, and to the others, show mercy, because my fountains will overflow and my grace will not fail. 
I, Ezra, received an injunction from the Lord on Mount Horeb for Israel, but they spurned this commandment. I say to you who hear and understand: “Await your shepherd. I will give you the restfulness of your eternity, because the end of the age and the diminution of mankind are near. Be prepared for the rewards of the kingdom. Perpetual light will shine upon you, and eternity of times has bee prepared for you. Flee from the shadow of this age, the captivity of your glory.”
Again, the thematic expectations are explicit and clear: Children of Israel across the breadth of the earth are “sleeping” and awaiting to receive “the greatness” of their “glory” at “the end of the age”, which is “the rest” of “eternity” and the “rewards of the kingdom.” Therefore “Ezra” receives and communicates the Lord’s injunction for the faithful of his generation to “Await your shepherd” and “flee from the shadow of this age,” because the Lord is coming, and his favor upon the loyal will not fail. All of this took place in the first century. 



2:40

“…Mount Zion, receive your number. Bring to completion your people clothed in white, who serve you with obedience, because they have fulfilled the law of the lord….”
These symbolic phrases and images are echoes of old testament prophetic literature, the new testament “apocalypse” known as the book of “Revelation,” and Pauline remarks of many first century faithful to fulfill the law of the Lord. (See Rev 14; Rom. 8:4;13:8-10; Gal. 5:14; 6:2; James 2:8)



2:42-47

I, Ezra, saw on Mount Zion a great crowd that I could not count; all of them were praising the Lord with songs. And in the middle of them was a tall young man who stood out above all of them. And he was placing crowns on the heads of each of them, and they were becoming taller. I began to look with amazement. And I asked an angel and said, “Who are these people?” And he responded and said to me, “They are those who have laid aside the mortal clothing and donned the immortal, and confessed the name of God. Now they are being crowned and receive palms.” And I said to the angel, “Who is that young man who gives them crowns and palms?” And he answered me and said, “He is the son of God whom they confessed in the mortal world."
Finally, Ezra sees the “son of God” whom these saints had confessed “in the mortal world.” Here we find cosmic theological and anthropological connections presented candidly, albeit implicitly: Mortals live in one world; God, who is immortal, lives in another. Among mortals, some would confess the name of God, and they would sing praises to God as the Son of God clothes and crowns them with immortality. Being clothed with immortality echoes the ancient narrative of "Human Life"4 falling and losing immortality in the Garden of God, and yet being mercifully clothed with the skins of sacrifices who would ascend altars on their behalf as they worshiped God on His holy mountain. The crowns evoke a variety of symbolic meanings, among which are, most obviously, princely rule alongside their King (or Emperor) who crowns them. And they are crowned because of their loyalty to the name of God in the face of great tribulation. 

All of these symbols and themes, I have argued in this series, are all easily comprehensible if one is paying attention to their fulfillment in first century cataclysmic events, especially those surrounding the incarnation, death, ascension, and vindication of Jesus and his saints (which took place in AD 70). 














1.  Among those most noteworthy studies (yet not even close to all the studies I have completed in relation to the subject), are these:
Wim Weren, Huub van de Sandt, & Joseph Verheyden (editors), Life Beyond Death in Matthew's Gospel: Religious Metaphor or Bodily Reality?
N.T. Wright, The Resurrection of the Son of God
N.T. Wright, History & Eschatology

2. Notably, among the list I provide in footnote #1, one of N.T. Wright's latest books, "History & Eschatology", steers historians and theologians the most in a more helpful direction.

3. ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·  εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν,  δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.  ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος
Harris, W. H., III. (2010). The Lexham Greek-English Interlinear New Testament: SBL Edition (1 Co 15:23–26). Bellingham, WA: Lexham Press.
"But each in his own order: The firstfruit is the Anointed-One, then those who are of the Anointed-One in His parousia; then it is the end, when he hands over the kingdom to The God and Father, when He has abolished all rule and all authority and power; for it is necessary that He reign until that time when He has put all His enemies under His feet. The last enemy to be abolished is death."

4. "Adam" means "Human", and "Eve" means "Life"