DOCSLIB.ORG

Ezekiel's Two Sticks and Eschatological Violence in the Pentecostal Tradition

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ezekiel's Two Sticks and Eschatological Violence in the Pentecostal Tradition EZEKIEL’S TWO STICKS AND ESCHATOLOGICAL VIOLENCE IN THE PENTECOSTAL TRADITION: AN INTERTEXTUAL LITERARY ANALYSIS BY ALICIA R. JACKSON A THESIS SUBMITTED TO THE UNIVERSITY OF BIRMINGHAM FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGION COLLEGE OF ARTS AND LAW UNIVERSITY OF BIRMINGHAM JANUARY 16, 2018 i University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Copyright © Alicia R. Jackson 2018 All Rights Reserved ii ABSTRACT This thesis explores the topic of eschatological violence in the Pentecostal tradition through an intertextual literary analysis of Ezekiel 36:16—39:29 and Revelation 19:11—21 and 20:7—10 by investigating primarily how the intentional literary placement of the ‘Two Sticks’ oracle (Ezek 37:15—28) between the ‘Dry Bones’ vision (Ezek 37:1—14) and the ‘Gog of Magog’ war (Ezek 38:1—39:29) informs the reader’s theological understanding of the message of Ezekiel 36:16—39:29 as a whole. Secondarily, this thesis considers how the allusion to Ezek 38—39 in Rev 19:11—21 and 20:7—10 enhances the reader’s theological understanding of Ezek 36:16—39:29, yielding an intertextual reading that challenges the way these texts have long been understood in popular Pentecostal contexts. By reviewing historical Pentecostal interpretations of these texts, specifically considering how dispensationalism has influenced Pentecostal eschatology and ensuing textual interpretations, this thesis offers a fresh perspective that aligns with the eschatology of early Pentecostals and contemporary Pentecostal scholars—both of whom generally depart from dispensationalism. This intertextual literary analysis builds a case for envisioning a hopeful and proleptic eschatology that promotes peace and reconciliation, potentially transforming Pentecostal ethics, politics and mission. iii ACKNOWLEDGMENTS It is with great humility that I wish to express deep gratitude to several people who have helped to bring this project to fruition. First, I would like to thank my religion department professors and colleagues at Vanguard University. Tremendous gratitude goes to Dr. William C. Williams, who taught me to read, to study, and to love the Hebrew Bible. He pushed me to work harder in my M.A. program than I thought myself capable, and without his patient instruction and gentle nudging to continue my education, I likely never would have attempted a PhD. I am particularly grateful to Dr. Frank Macchia, whose spontaneous “hallway conversations” helped me to process ideas and direction for my research. Particularly, Dr. Macchia’s insights on the issues of judgment and mercy in the book of Revelation, as well as his contributions to Pentecostal eschatology, have been extremely helpful in shaping my own views. I also owe a tremendous debt of gratitude to Dr. April Westbrook, whose two decades of prophetic insight, godly wisdom, loving mentorship, and deep friendship have challenged me to follow God’s calling on my life. More than any other individual, she encouraged me to pursue the PhD, and along with Dr. Sheri Benvenuti, quite literally prayed me through it—and for that I am eternally thankful. Tragically, Sheri lost her battle to cancer before I finished writing this thesis, but I gained continual strength from her prayers, and her words of encouragement constantly echoed in my mind as I wrote. I hope that this thesis, in a small way, can honor her legacy. I am exceedingly grateful to Dr. Andrew Davies, my PhD supervisor at The University of Birmingham; first, for the honor of accepting me to study with him, and second, for providing such excellent guidance throughout the program. He continually amazed me with his ability to simultaneously maintain tremendous attention to detail iv and “big picture” perspective on the overall flow of the project. His ingenious ideas, timely feedback, organizational suggestions and theological insight shaped the direction of the thesis. In addition, he helped me to mature in my academic writing abilities, teaching me to assert my own voice and defend my positions. And yet the most profound insight he offered along the way had little to do with writing. Once after expressing my frustrations of wanting to finish the thesis more quickly, he said, “Instead of asking, ‘When will I finish this PhD? ask, “What is this PhD doing to me?” He helped me to realize that the personal transformation involved in completing a PhD—intellectually, emotionally, and spiritually—was every bit as valuable as the degree itself. For that wisdom and guidance, I am tremendously grateful. Finally, the completion of this thesis would not have been possible without the loving support of my family and friends. I never would have imagined that half-way through the program, Paul and I would receive the greatest gift and miracle of our lives—the adoption of our son, Gabriel. Special thanks goes to our parents, Russ and Margaret Stillwell, Michael and Collie Jackson, and Tom and Lynne Dresser, whose endless hours of loving care for Gabriel enabled me to continue my PhD program. I am also so grateful to my beloved siblings and close friends (you know who you are!) who have prayed for me, encouraged me, watched Gabriel for me, and generally kept me sane throughout this process. Thank you also to Bruce and Sandy Wegner, whose generous use of their mountain cabin enabled me to finish my final edits. The greatest thanks of all goes to my amazing husband Paul, whose daily sacrificial acts of love made the completion of this thesis possible. Paul has borne the greatest burden of my long work hours, increased absent-mindedness, and general state of exhaustion for the past four years. No one has loved me more fiercely or believed in me more faithfully, v and so it is to Paul that I dedicate this thesis, with all my love. Most of all, I am grateful to my Lord and Savior, Jesus Christ, for whose sake I pursue biblical scholarship, desiring above all else to glorify the Lamb who is worthy. vi TABLE OF CONTENTS ACKNOWLEDGMENTS .............................................................................................. iv ABBREVIATIONS ........................................................................................................ ix 1. INTRODUCTION .................................................................................................... 1 1.1 The Task ................................................................................................................ 1 1.2 Methodological Approaches ................................................................................. 6 1.3 Summary of the Argument of this Thesis ........................................................... 29 2. PENTECOSTAL INTERPRETATIONS OF EZEKIEL 36:16—39:29; REVELATION 19:11—21, 20:7—10 ........................................................................... 32 2.1 A Tale of Two Movements: Dispensationalism’s Influence on Pentecostalism 32 2.2 Pentecostal Interpretations from 1906—2006 ..................................................... 60 2.3 Conclusion ........................................................................................................ 106 3. PENTECOSTAL ESCHATOLOGY OF CONTEMPORARY SCHOLARS ...... 111 3.1 Pentecostal Eschatology: A Brief Overview ..................................................... 111 3.2 Contemporary Constructive Pentecostal Alternatives to Dispensational Eschatology .............................................................................................................. 115 3.3 Conclusion ........................................................................................................ 187 4. OVERVIEW OF THE BOOK OF EZEKIEL ...................................................... 188 4.1 History of Ezekiel Scholarship ......................................................................... 188 4.2 Historical Background and Setting ................................................................... 205 4.3 Theological Motifs in the Book of Ezekiel ....................................................... 206 4.4 Structure of the Book of Ezekiel ....................................................................... 216 4.5 Reading Ezekiel 36:16—39:29 as a Unit .......................................................... 222 4.6 Ezekiel 36:16—39:29: Primary Theological Themes ....................................... 227 4.7 Conclusion ........................................................................................................ 236 5. LITERARY ANALYSIS OF EZEKIEL 37:15—28 ............................................ 239 5.1 Text and Translation ......................................................................................... 239 5.2 Delimitation of Pericope ................................................................................... 244 5.3 Structural Analysis ............................................................................................ 245 5.4 Rhetorical Analysis ......................................................................................
Load more

Recommended publications
  • Theoretical Implications of the Beachy Amish-Mennonites DISSERTATION Presented in Partial Fulfillment of the Requirements for Th
    Theoretical Implications of the Beachy Amish-Mennonites DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Cory Alexander Anderson Graduate Program in Rural Sociology The Ohio State University 2014 Dissertation Committee: Joseph Donnermeyer, Advisor Richard Moore Edward Crenshaw Copyrighted by Cory Alexander Anderson 2014 Abstract One of the hallmarks of social science is the interaction of theory and methods/data, the former guiding the latter and the latter refining the former, in a cyclical relationship. The goal of theory is to provide explanations for and even predict a range of human behaviors. One potential cause of theoretical stagnation is an over focus on a singular, usually easily accessible group. Given the persistence of plain Anabaptists like the Amish as a highly distinct subgroup in American society, their utility for refining sociological theories is persuasive, but has rarely been employed to this end because of their social inaccessibility, shyness towards social science research, and the popular interpretive frames placed on them that distract would-be investigators. Even with Amish-focused scholarship, the emphasis has been largely on describing the population or applying theory to understand the Amish case, but not returning findings back to theory in critique and revision. This dissertation introduces and contextualizes the plain Anabaptists, then describes the Beachy Amish-Mennonites, a group within the Amish religious tension, but dealing markedly with tensions between separatism and assimilation. Following this introduction are three independent studies that demonstrate the use of plain Anabaptists to refine theory.
    [Show full text]
  • Faith and Conflict in the Holy Land: Peacemaking Among Jews, Christians, and Muslims
    ANNUAL FALL McGINLEY LECTURE Faith and Conflict in the Holy Land: Peacemaking Among Jews, Christians, and Muslims The Reverend Patrick J. Ryan, S.J. Laurence J. McGinley Professor of Religion and Society RESPONDENTS Abraham Unger, Ph.D. Associate Professor Department of Government and Politics Wagner College Ebru Turan, Ph.D. Assistant Professor of History Fordham University Tuesday, November 12, 2019 | Lincoln Center Campus Wednesday, November 13, 2019 | Rose Hill Campus 3 Faith and Conflict in the Holy Land: Peacemaking Among Jews, Christians, and Muslims The Reverend Patrick J. Ryan, S.J. Laurence J. McGinley Professor of Religion and Society Let me begin on holy ground, Ireland. In 1931 William Butler Yeats concluded his short poem, “Remorse for Intemperate Speech,” with a stanza that speaks to me as the person I am, for better or for worse: Out of Ireland have we come. Great hatred, little room, Maimed us at the start. I carry from my mother’s womb A fanatic heart. Ireland is, indeed, a small place, and it has seen great fanaticism and hatred, although the temperature of Ireland as a whole has subsided dramatically since the Good Friday Agreement of 1998, despite Boris Johnson. The whole island of Ireland today occupies 32,599 square miles. British-administered Northern Ireland includes 5,340 of those square miles. Combined Northern Ireland and the Republic of Ireland approximate the size of Indiana. The total population of the island of Ireland is 6.7 million people, about a half a million more than the population of Indiana. There is another place of “great hatred, little room” that I wish to discuss this evening: the Holy Land, made up today of the State of Israel and the Palestinian autonomous regions of the West Bank and the Gaza Strip.
    [Show full text]
  • Visions of the End? Revelation and Climate Change
    Visions of the End? Revelation and Climate Change By The Revd Professor T.J. Gorringe; a chapter from Sebastian Kim and Jonathan Draper (eds.) Christianity and the Renewal of Nature, SPCK, 2011; reproduced with kind permission of the author and publisher. Rev 8: 1 When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. In chapter four of Revelation the author tells us that the song of praise before God ‘never ceases’ (4:8), but now there is silence. ‘Heaven seems to hold its breath because of what is about to happen on earth’. Perhaps the author is thinking of the passage in 2 Esdras where the world returns to its “original silence” as “at the beginning of creation” when nobody will be left alive (7:30 cf.6:39)i. It is an intensely dramatic image which has caught people’s imaginations all the way from the first century to Ingmar Bergman. It could speak about the fear we feel about the possible effects of climate change as represented by James Lovelock in The Revenge of Gaia, or Mark Lynas in Six Degrees. But the silence does not last. Seven trumpets are given to seven angels. These may be the seven archangels found in Jewish tradition and in this tradition trumpets are used to warn or to call. “All you inhabitants of the world, when a trumpet is blown, hear!” says Isaiah(Is.18:3) It is the task of prophets as watchmen to call the people to “give heed to the sound of the trumpet”, to hear the warning says Jeremiah (Jer 6:17 ).
    [Show full text]
  • Introduction to the Millennial Kingdom
    What Must Take Place After This (The Millennial Kingdom & the Great White Throne) Text: Revelation 20 Main Idea: When Christ returns He will defeat His enemies, have Satan bound, and set up His throne in Jerusalem and reign for a thousand years on the earth. At the end of the millennial reign Christ will defeat Satan, who will be released, and an army of unbelievers. At that point the whole earth will be destroyed, and all the unsaved through the ages will be resurrected and given bodies to stand before the Great White Throne Judgment and will be cast into eternal hell to be tormented forever and ever. Introduction to the Millennial Kingdom The Three Major Positions: • Amillennialism: The “a” means without. This is misleading because those who hold this position do not reject the concept of an earthly millennium, a kingdom. They believe Old Testament prophecies of the Messiah’s kingdom, but believe that those prophesies are being fulfilled ______currently__________, either by the saints reigning in heaven with Christ, or by the church on the earth. Amillennialists believe that the millennial kingdom is happening right now spiritually. But they do deny a literal reign of Christ on the earth. The hermeneutic of the Amillennialist forces them to interpret everything spiritual. • Postmillennialism: “Postmillennialism is in some ways the opposite of premillennialism. Premillennialism teaches that Christ will return before the Millennium; postmillennialism teaches that He will return at the end of the Millennium. Premillennialism teaches that the period immediately before Christ’s return will be the worst in human history; postmillennialism teaches that before His return will come the best period in history, so that Christ will return at the end of a long golden age of peace and harmony….That golden age, according to postmillennialism, will result from the spread of the ______Gospel___________ throughout the world and the conversion of a majority of the human race to Christianity.
    [Show full text]
  • Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 9-12-2014 Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Franke, Thomas. "Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375)." (2014). https://digitalrepository.unm.edu/hist_etds/30 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Thomas Samuel Franke Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Michael A. Ryan , Chairperson Timothy C. Graham Sarah Davis-Secord Franke i MONSTERS AT THE END OF TIME: GOG AND MAGOG AND ETHNIC DIFFERENCE IN THE CATALAN ATLAS (1375) by THOMAS FRANKE BACHELOR OF ARTS, UC IRVINE 2012 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS HISTORY The University of New Mexico Albuquerque, New Mexico JULY 2014 Franke ii Abstract Franke, Thomas. Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375). University of New Mexico, 2014. Although they are only mentioned briefly in Revelation, the destructive Gog and Magog formed an important component of apocalyptic thought for medieval European Christians, who associated Gog and Magog with a number of non-Christian peoples.
    [Show full text]
  • Musical Worship As a Pentecostal Sacrament: Toward a Soteriological Liturgy Richard I
    Southeastern University FireScholars Selected Honors Theses Spring 4-28-2017 Musical Worship as a Pentecostal Sacrament: Toward a Soteriological Liturgy Richard I. Griggs Southeastern University - Lakeland Follow this and additional works at: http://firescholars.seu.edu/honors Part of the Christianity Commons, and the Music Commons Recommended Citation Griggs, Richard I., "Musical Worship as a Pentecostal Sacrament: Toward a Soteriological Liturgy" (2017). Selected Honors Theses. 64. http://firescholars.seu.edu/honors/64 This Thesis is brought to you for free and open access by FireScholars. It has been accepted for inclusion in Selected Honors Theses by an authorized administrator of FireScholars. For more information, please contact [email protected]. MUSICAL WORSHIP AS A PENTECOSTAL SACRAMENT: TOWARD A SOTERIOLOGICAL LITURGY by Richard Isaac Griggs Submitted to the Honors Program Committee in partial fulfillment of the requirements for University Honors Scholars Southeastern University 2017 Griggs – Musical Worship as a Pentecostal Sacrament © Copyright by Richard Griggs 2017 All Rights Reserved 2 Griggs – Musical Worship as a Pentecostal Sacrament Dedication This thesis is dedicated to the incredible faculty of the College of Christian Ministries and Religion. Without your support and encouragement, I would never have been able to accomplish a work like this. Thank you for challenging me. Thank you for sticking with me through my hard questions, my doubts, and my disappointments. Thank you for seeing the call of God in each of your students and for drawing the best out of us. The world is better because of your determination and dedication to the truth. You have helped me to build and to rebuild.
    [Show full text]
  • 1 Genesis 10-‐11 Study ID#12ID1337 Alright, Shall We Open Our Bibles
    Genesis 10-11 Study ID#12ID1337 Alright, shall we open our Bibles tonight to Genesis 10. If you're just joining us on Wednesday, you're only nine chapters behind. So you can catch up, all of those are online, they are in video, they are on audio. We are working on translating all of our studies online into Spanish. It'll take awhile, but it's being done. We are also transcribing every study so that you can have a written copy of all that's said. You won't have to worry about notes. It'll all be there, the Scriptures will be there. So that's also in the process. It'll take awhile, but that's the goal and the direction we're heading. So you can keep that in your prayers. Tonight we want to continue in our in-depth study of this book of beginnings, the book of Genesis, and we've seen a lot if you've been with us. We looked at the beginning of the earth, and the beginning of the universe, and the beginning of mankind, and the origin of marriage, and the beginning of the family, and the beginning of sacrifice and worship, and the beginning of the gospel message, way back there in Chapter 3, verse 15, when the LORD promised One who would come that would crush the head of the serpent, preached in advance. We've gone from creation to the fall, from the curse to its conseQuences. We watched Abel and then Cain in a very ungodly line that God doesn't track very far.
    [Show full text]
  • John Hagee, Christian Zionism, Us Foreign Policy and the State of Israel
    JOHN HAGEE, CHRISTIAN ZIONISM, U.S. FOREIGN POLICY AND THE STATE OF ISRAEL: AN INTERTWINED RELATIONSHIP Master’s Thesis Presented to the Near Eastern and Judaic Studies department Brandeis University S. Ilan Troen, Advisor In Partial Fulfillment of the Requirements for the Degree Master of Arts By Michael Kupferberg May 2009 Copyright by Michael Kupferberg May, 2009 ABSTRACT John Hagee, Christian Zionism, U.S. Foreign Policy and the State of Israel: An Intertwined Relationship A thesis presented to the Near Eastern and Judaic Studies department Graduate School of Arts and Sciences Brandeis University Waltham, MA By Michael Kupferberg Christian Zionism while originating in England over two centuries ago is currently experiencing a reinvigoration, especially in the political world. Christian Zionists are using politics as a way to fulfill Biblical prophecy, by influencing powerful politicians in all levels of government to support Israel. The most vocal, and prominent leader within the Christian Zionist movement is Pastor John Hagee. Through the establishment of his organization Christians United for Israel, Hagee has localized and given a tangible center for Christian Zionist activists. Additionally, the movement has gained membership as it was established in the model of a grassroots organization. Hagee has become a well known figure in the political community, and garners national media attention. While it has become fashionable in recent times to criticize Jewish organizations such as AIPAC, it is the Christian Zionist organizations which yield a large portion of power in Washington. However, it is crucial to realize that while CUFI and groups like it may yield some power in Washington, and account for some of the decision making that goes into U.S.
    [Show full text]
  • Fear Under Construction: Islamophobia Within American
    ISLAMOPHOBIA STUDIES JOURNAL Volume 2 • Issue 1• Spring 2014 26 ISJ 2(1) Fear Under Construction: Islamophobia Within American Christian Zionism Steven Fink University of Wisconsin-Eau Claire ISLAMOPHOBIA STUDIES JOURNAL VOLUME 2, NO. 1, SPRING 2014, PP. 26-43. Published by: Islamophobia Research and Documentation Project, Center for Race and Gender, University of California, Berkeley. Disclaimer: Statements of fact and opinion in the articles, notes, perspectives, etc. in the Islamophobia Studies Journal are those of the respective authors and contributors. They are not the expression of the editorial or advisory board and staff. No representation, either expressed or implied, is made of the accuracy of the material in this journal and ISJ cannot accept any legal responsibility or liability for any errors or omissions that may be made. The reader must make his or her own evaluation of the accuracy and appropriateness of those materials. 27 Fear Under Construction: Islamophobia Within American Christian Zionism Steven Fink University of Wisconsin-Eau Claire “Violent Islam is true Islam.” This statement by Walid Shoebat (2010: 137) encapsulates a view of Islam which is commonly presented by leaders of American Christian Zionism, a subsection of American evangelical Christianity which emphasizes unwavering support for the nation of Israel. Reflecting the Orientalist tendency of constructing degrading monolithic caricatures of Islam and Muslims, these leaders construct essentialist depictions which play a powerful role in shaping Christian Zionist laypeople’s conceptions of Muslims in general and Palestinian Muslims in particular. Seeking to gauge Christian Zionism’s place within the landscape of American evangelical Christianity, it is difficult to determine the actual number of Christian Zionists in the United States.
    [Show full text]
  • The Hashemite Custodianship of Jerusalem's Islamic and Christian
    THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE Copyright © 2020 by The Royal Aal Al-Bayt Institute for Islamic Thought All rights reserved. No part of this document may be used or reproduced in any manner wthout the prior consent of the publisher. Cover Image: Dome of the Rock, Jerusalem © Shutterstock Title Page Image: Dome of the Rock and Jerusalem © Shutterstock isbn 978–9957–635–47–3 Printed in Jordan by The National Press Third print run CONTENTS ABSTRACT 5 INTRODUCTION: THE HASHEMITE CUSTODIANSHIP OF THE HOLY SITES IN JERUSALEM 7 PART ONE: THE ARAB, JEWISH, CHRISTIAN AND ISLAMIC HISTORY OF JERUSALEM IN BRIEF 9 PART TWO: THE CUSTODIANSHIP OF THE ISLAMIC HOLY SITES IN JERUSALEM 23 I. The Religious Significance of Jerusalem and its Holy Sites to Muslims 25 II. What is Meant by the ‘Islamic Holy Sites’ of Jerusalem? 30 III. The Significance of the Custodianship of Jerusalem’s Islamic Holy Sites 32 IV. The History of the Hashemite Custodianship of Jerusalem’s Islamic Holy Sites 33 V. The Functions of the Custodianship of Jerusalem’s Islamic Holy Sites 44 VI. Termination of the Islamic Custodianship 53 PART THREE: THE CUSTODIANSHIP OF THE CHRISTIAN HOLY SITES IN JERUSALEM 55 I. The Religious Significance of Jerusalem and its Holy Sites to Christians 57 II.
    [Show full text]
  • 1. from Ur to Canaan
    Copyrighted Material 1. FromUrtoCanaan A WANDERINg PEOPLE In the beginning there were wanderings. The first human -be ings, Adam and Eve, are banished from Gan Eden, from Paradise. The founder of monotheism, Abraham, follows God’s com- mand, “Lech lecha” (“Go forth”), and takes to wandering from his home, Ur in Mesopotamia, eventually reaching the land of Canaan, whence his great-grandson Joseph will, in turn, depart for Egypt. Many generations later Moses leads the Jews back to the homeland granted them, which henceforth will be given the name “Israel,” the second name of Abraham’s grandson Jacob. So at least we are told in the Hebrew Bible, certainly the most successful and undoubtedly the most influential book in world literature. Its success story is all the more astonishing when one considers that this document was not composed by one of the powerful nations of antiquity, such as the Egyptians or Assyr- ians, the Persians or Babylonians, the Greeks or Romans, but by a tiny nation that at various times in the course of its history was dominated by all of the above-mentioned peoples. And yet it was precisely this legacy of the Jews that, with the spread of Christianity and Islam, became the foundation for the literary and religious inheritance of the greater part of humanity. By Copyrighted Material 2 C H A P T E R 1 this means, too, the legendary origins of the Jews told in the Bible attained worldwide renown. The Hebrew Bible, which would later be called the Old Testament in Christian parlance, contains legislative precepts, wisdom literature, moral homilies, love songs, and mystical vi- sions, but it also has books meant to instruct us about historical events.
    [Show full text]
  • Millennialism, Rapture and “Left Behind” Literature. Analysing a Major Cultural Phenomenon in Recent Times
    start page: 163 Stellenbosch Theological Journal 2019, Vol 5, No 1, 163–190 DOI: http://dx.doi.org/10.17570/stj.2019.v5n1.a09 Online ISSN 2413-9467 | Print ISSN 2413-9459 2019 © Pieter de Waal Neethling Trust Millennialism, rapture and “Left Behind” literature. Analysing a major cultural phenomenon in recent times De Villers, Pieter GR University of the Free State, Bloemfontein, South Africa [email protected] Abstract This article represents a research overview of the nature, historical roots, social contexts and growth of millennialism as a remarkable religious and cultural phenomenon in modern times. It firstly investigates the notions of eschatology, millennialism and rapture that characterize millennialism. It then analyses how and why millennialism that seems to have been a marginal phenomenon, became prominent in the United States through the evangelistic activities of Darby, initially an unknown pastor of a minuscule faith community from England and later a household name in the global religious discourse. It analyses how millennialism grew to play a key role in the religious, social and political discourse of the twentieth century. It finally analyses how Darby’s ideas are illuminated when they are placed within the context of modern England in the sixteenth, seventeenth and eighteenth century. In a conclusion some key challenges of the place and role of millennialism as a movement that reasserts itself continuously, are spelled out in the light of this history. Keywords Eschatology; millennialism; chiliasm; rapture; dispensationalism; J.N. Darby; Joseph Mede; Johann Heinrich Alsted; “Left Behind” literature. 1. Eschatology and millennialism Christianity is essentially an eschatological movement that proclaims the fulfilment of the divine promises in Hebrew Scriptures in the earthly ministry of Christ, but it also harbours the expectation of an ultimate fulfilment of Christ’s second coming with the new world of God that will replace the existing evil dispensation.
    [Show full text]