DOCSLIB.ORG

Apocalypticism: the Disclosure of Heavenly Knowledge

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Apocalypticism: the Disclosure of Heavenly Knowledge CHAPTER TWO APOCALYPTICISM: THE DISCLOSURE OF HEAVENLY KNOWLEDGE Apocalypticism and Eschatology There are a range of Jewish works from the Second Temple period which offer revelations of divine secrets and are similar in formand content to the New Testament apocalypse, from which they derive their generic description ‘apocalypse’ (Rev 1:1). The use of ἀποκάλυψις/ ἀποκαλύπτω to describe revelation of GoD or divine secrets is relatively rare in Jewish literature written round about the time of Revelation.1 They include a work probably interpolated by a Christian editor, the Testaments of the Twelve Patriarchs. By contrast, the words are common in the New Testament. In the Gospels ἀποκάλυψις is found at Luke 2:32 in a context where already the revelation of a mystery, which angels desire to look upon, had been celebrated as part of the immediately preceding context (2:13; cf. 1 Pet 1:11f.). ἀποκαλύπτω appears in contexts dealing with the eschatologi- cal revelation of human secrets (Matt 10:26 and Luke 12:2; Luke 2:35), and divine secrets (Matt 11:25 and Luke 10:21; Matt 16:17; the quota- tion of Isa 53:1 in John 12:38). In Matthew’s Gospel Jesus is presented as one who came to utter revelation (13:35). The way of God comes through dreams (1:20; 2:13; 2:19; 27:19). The disciples are among those to whom divine insight has been given (16:17). Children understand and respond to Christ (11:25f.). They, along with the lame and blind, recognise Jesus in the Temple (21:16). The angels of ‘the little ones’ are those closest to God and vouchsafed the supreme privilege of a vision of God (18:10). Apocalyptic terminology is central to Paul’s self- understanding (Gal 1:12). ‘Apocalypse’ is something past for him but a future hope also (1 Cor 1:7 cf. 2 Thess 1:7; 1 Pet 1:7 cf. 1:13 and 4:13). The gospel has been made manifest, the mystery of hidden things made manifest (Rom 3:21; Col 1:26; Rom 16:25). The opening chapters of 1 The evidence is set out in Smith, ‘History of ἀποκαλύπτω/ἀποκάλυψις’ and Bockmuehl, Revelation and Mystery. 14 chapter two 1 Corinthians speak of a divine wisdom which is not attainable merely by the exercise of human wisdom. The gospel is a mystery hidden from the rulers of the present age (1 Cor 2:6f.). The divine wisdom to which the true apostle has access, and of which he is a steward (1 Cor 4:1), is a mystery taught by the Spirit. It can only be understood by others who themselves have the Spirit (1 Cor 2:10). This divine wisdom manifests itself in surprising turns in salvation history (Rom 11:25, 33) but pre- eminently in the mystery revealed in Christ (Col 1:26; 2:3). The Fourth Gospel uses φανερόω in 1:31; 2:11; 7:4; 9:3; 17:6; 21:1. Although the Gospel of John elsewhere does not use the language of the apocalyptic tradition, it has recently been described as ‘an apocalypse in reverse’.2 It is a work which is thoroughly imbued with an apocalyptic ethos even if apocalyptic terminology and events are comparatively rare. The word ‘apocalypse’ is used to refer to literary texts which offer revelation and the content of divine revelation. In the modern period the noun ‘apocalyptic’ (from the German ‘Apokalyptik’) has been widely used as a heuristic device which serves as a generic label for a collection of revelatory, symbolic and eschatological ideas.3 Inter- est in apocalypticism and its place in Jewish and Christian theology has been widespread over the last one and hundred and fifty years or so as New Testament commentators have been wrestling with the implications of the work of Weiss and Schweitzer (and before them Hilgenfeld), who made apocalypticism central to their discussion of Christian origins. Much of this discussion has oscillated between using the words ‘apocalyptic’ and ‘eschatological’ to describe Jesus’ message. Consequently, treatment of apocalypticism has ended up as a discus- sion of eschatology, with well-defined characteristics: the imminent end of this world; a deterministic view of history; a message couched in extravagant symbolism; and the introduction from above, amidst cataclysmic disorders, or a transcendent realm.4 The hope for a glorious new age in which sorrow and sighing would flee away has a significant part to play, either explicitly or implicitly, in the presentation of the early Christian message. It is questionable, however, to use the word ‘apocalyptic’ to describe the beliefs concern- ing the arrival of a new age, and to see ‘apocalyptic’ merely as a form 2 Ashton, Understanding, 405; Studying John; Bühner, Der Gesandte. 3 Schmidt, Die jüdische Apokalyptik and criticism by J.J. Collins, Apocalypse. 4 See e.g. the discussion of apocalyptic in NTA 2: 569–602..
Load more

Recommended publications
  • 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]
  • 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]
  • Islamic Eschatology “The Realms of Posthumous Becoming” All
    Islamic Eschatology “The Realms of Posthumous Becoming” All material below is directly taken from the Realm of Posthumous Becoming God himself takes the soul at death After 1st night in grave questioned about it’s God, it’s prophet, and its scripture Correct Answers – taken to presence of God* Time passes quickly & Pleasurably Incorrect Answers – can not go to higher realms** Slowly & painfully Either way – foretastes of its situation after resurrection* Last Day is near – terrible events occur end of heaven and earth as we know them. Angel Israfil blows trumpet and all are suspended for 40 years. After 40-year period, trumpet blown again, all are gathered in vast plain under the burning sun (humans, animals, and demons alike). All stand naked and sweat to serious heights; time for believers would be like a day and for others could seem like centuries. Day of resurrection – Scales weigh good against evil God descends to carry out the final interrogation Judgement not on the “what” one did but on the “why” of the deeds Bridge over hell – for good bridge is short and broad for evil, bridge can be hairline narrow and long good make it across / evil fall to hell Intercession to God- by prophets for communities safe bridge crossers can intercede “Most Merciful of the merciful” (God) removes a handful of “had never done any good whatsoever” who are burnt to cinders, casts them into paradise who start anew in beauty Hell is a purgatory- for most who go there Hell is graphic – Tar clothing, organ & skin melting, hot iron piercing, beast and demon pulling and tearing bodies, and worse.
    [Show full text]
  • {Download PDF} Visions of a Future the Study of Christian Eschatology
    VISIONS OF A FUTURE THE STUDY OF CHRISTIAN ESCHATOLOGY 1ST EDITION PDF, EPUB, EBOOK Zachary Hayes | 9780814657423 | | | | | Visions of a Future The Study of Christian Eschatology 1st edition PDF Book These lines also bring into vivid focus how thoroughly and profoundly eschatological is the faith that calls Jesus of Nazareth the Christ. Their interpretation of Christian eschatology resulted in the founding of the Seventh-day Adventist church. Though it has been used differently in the past, the term is now often used by certain believers to distinguish this particular event from the Second Coming of Jesus Christ to Earth mentioned in Second Thessalonians , Gospel of Matthew , First Corinthians , and Revelation , usually viewing it as preceding the Second Coming and followed by a thousand-year millennial kingdom. Indeed, critics of dispensationalism often charge that the dispensationalist eschatology inclines its adherents not only to despair of changing the world for good, but even to take a certain grim satisfaction in the face of wars and natural disasters, events which they interpret as the fulfillment of prophecy pointing to the end of the world. Nashville: Abingdon. However, the eschatological character of the century cannot be captured by focusing only on academic theology and high-level ecclesial declarations. Wandering in darkness: narrative and the problem of suffering. This is a reference to the Caesars of Rome. The number identifying the future empire of the Anti-Christ, persecuting Christians. In this sense, his whole life was eschatological. Caragounis, C. Given the nature of such literature, it is hardly surprising that it holds such fascination. Dislocating the Eschaton? The urge to correlate these with contemporary events and world leaders is one that interpreters in many ages have found hard to resist.
    [Show full text]
  • Nicholas M. Railton Gog and Magog: the History of a Symbol
    EQ 75:1 (2003),23-43 Nicholas M. Railton Gog and Magog: the History of a Symbol Dr Nicholas Railton is lecturer in German at the University of Ulster. He has published books on the history of the Evangelical Alliance (The German Evangelical Alliance and the Third Reich, 1998; No North Sea. The Anglo-German Evangelical Network in the Middle of the Nineteenth Century, 2000) and articles on Christian responses to the Third Reich. Key words: Bible; Gog; Magog; symbolism. World politics, like the history of Gog and Magog, are very confused and much disputed. (Winston Churchill, 9 November 1951). Introduction Gog from the land of Magog, one of the great enemies of the people of God to appear at the end of the historical process, has vexed and bewildered exegetes for centuries. The prophet Ezekiel seems to speak of an unrepentant nation and its head and communicates God's impending judgement (Ezekiel 38:1-3, New American Stan- dard Bible) : .. And the word of the Lord came to me saying, 'Son of man, set your face toward Gog of the land of Magog, the prince of Rosh, Meshech and Tubal and prophesy against him and say, "Thus says the Lord God, 'Behold, I am against you, 0 Gog, prince of Rosh, Meshech and Tubal.'"' An examination of the historical development of this eschatologi­ cal idea, this Feindbild, will introduce us to the never-ending attempts to decipher these millennial foes inhabiting the areas to the far north of Palestine. This brief survey shows how the desire to interpret the signs of the times and understand the period in which one is living can, and usually has entrenched religious believers in an inflexible, nationalistic and self-righteous mind-set.
    [Show full text]
  • Apocalypticism in Wagner's Ring by Woodrow Steinken BA, New York
    Title Page Everything That Is, Ends: Apocalypticism in Wagner’s Ring by Woodrow Steinken BA, New York University, 2015 MA, University of Pittsburgh, 2018 Submitted to the Graduate Faculty of the Dietrich School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2021 Committee Page UNIVERSITY OF PITTSBURGH DIETRICH SCHOOL OF ARTS AND SCIENCES This dissertation was presented by Woodrow Steinken It was defended on March 23, 2021 and approved by James Cassaro, Professor, Music Adriana Helbig, Associate Professor, Music David Levin, Professor, Germanic Studies Dan Wang, Assistant Professor, Music Dissertation Director: Olivia Bloechl Professor, Music ii Copyright © by Woodrow Steinken 2021 iii Abstract Everything That Is, Ends: Apocalypticism in Wagner’s Ring Woodrow Steinken, PhD University of Pittsburgh, 2021 This dissertation traces the history of apocalypticism, broadly conceived, and its realization on the operatic stage by Richard Wagner and those who have adapted his works since the late nineteenth century. I argue that Wagner’s cycle of four operas, Der Ring des Nibelungen (1876), presents colloquial conceptions of time, space, and nature via supernatural, divine characters who often frame the world in terms of non-rational metaphysics. Primary among these minor roles is Erda, the personification of the primordial earth. Erda’s character prophesies the end of the world in Das Rheingold, a prophecy undone later in Siegfried by Erda’s primary interlocutor and chief of the gods, Wotan. I argue that Erda’s role changes in various stage productions of the Ring, and these changes bespeak a shifting attachment between humanity, the earth, and its imagined apocalyptic demise.
    [Show full text]
  • In Iranian-Indian Mythology
    Antrocom Online Journal of Anthropology 2011, vol. 7. n. 1 Asghari & Annapurna – Time in Iranian-Indian Mythology History of Religions 153 - 165 Contrastive Study of “Time” in Iranian-Indian Mythology Bibiaghdas Asghari *, Annapurna M. ** Abstract The main aim in the study is to compare and contrast the textual contents and the formal structures that are involved in the myth of ‘time’ in Indian and Iranian mythologies. Three questions will be replay: What are the divisions of time? What is the function of time in the mythical system in both myths of Iran and India? And what is the formal structure in this myth in the both mythologies? Data collection for this article has been done with a documentary approach. The Primary sources involved the Avesta and the RigVeda and secondary sources (include: 31 books, related article) were reviewed, after data gathered from those, the data analysis has been done in this study. Comparison of two myths is done with following mythical three indices: 1. Structure (trinity) 2.Binary Oppositions 3.Archetypal patterns time. In the Iranian myth, like the Hindu myth time is divided into three and then again four part horizontally. In Hindu myths, time is cyclical. Lord Brahma in Hindu mythology is referred to as the creator. The Zoroastrian concept of time is linear not cyclical. In the creation myth Unlimited/limited and Numeric /Divine time are cosmic oppositions; Golden Age / Iron Age indicate sociological opposition. Keywords: Time myth, Indo-Iranian mythology, Vedic mythology, Avesta mythology, Structural mythology. Introduction A creation myth, by definition, contains statements about time and space.
    [Show 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.
    [Show full text]
  • The Unscriptural Theologies of Amillennialism and Postmillennialism
    Scholars Crossing Article Archives Pre-Trib Research Center May 2009 The Unscriptural Theologies of Amillennialism and Postmillennialism Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "The Unscriptural Theologies of Amillennialism and Postmillennialism" (2009). Article Archives. 54. https://digitalcommons.liberty.edu/pretrib_arch/54 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. THE UNSCRIPTURAL THEOLOGIES OF AMILLENNIALISM AND POSTMILLENNIALISM by Thomas Ice The twentieth century has been a time dominated by the outworking of one’s eschatology. In addition to the various eddies and movements within Christianity, just think of the impact that Communism and Islam had on the last hundred years. Both are corrupted forms of a Christian, postmillennial determinism. One’s view of the future has tremendous impact upon what one believes an individual should do in the present. Historically, only the Bible looks ahead to the future as a time when life will be better than in the past. All pagan religions look to the past and think, “If only we could return to the good old days, then that would be wonderful.” “If we could just return the days of the Pharaohs of Egypt.” “If we could bring back the wonderful days of Nebuchadnezzar.” “If we could just get back to the 50s.” Only the Bible says the best is yet to come.
    [Show full text]
  • Approaches to Medieval Cultures of Eschatology
    Veronika Wieser and Vincent Eltschinger Introduction: Approaches to Medieval Cultures of Eschatology 1. Medieval Apocalypticism and Eschatology In all religions, ideas about the past, the present and the future were shaped and made meaningful by beliefs and expectations related to the End Times. Such beliefs in the Last Things, ta eschata, have been integral to Judaism, Christianity, Islam, Hinduism and Buddhism, especially in the pre-modern era,1 and range from the fi- nal battle between good and evil and the dawn of a new, divine order to death, di- vine judgment and eternal afterlife. They also include the dreadful tribulations that every human will supposedly have to face before salvation. In the medieval West as in the East,2 eschatology seems to have been part of the foundation upon which so- cieties were built.3 This period is often associated with anticipation of the Second Coming of Christ (parousia) or the advent of messianic figures such as the Hindu 1 This is well exemplified in the range of contributions to Walls, ed., The Oxford Handbook of Escha- tology, comprising articles about Jewish, Christian, Islamic, Buddhist and Hindu eschatology. 2 In spite of various efforts on the part of – mainly – Indian scholars to accommodate the notion of “medieval” to South Asia, its relevance remains highly questionable, as is that of “Indian feudal- ism” and many scholars’ inclination to interpret, mostly for nationalistic reasons, Gupta India as a golden age not unlike Greek and Latin Antiquity. The use of categories such as “(early) medieval (India)”, though very often uncritical, is a matter of convention rather than conviction, and such it should probably remain.
    [Show full text]
  • The Book of Revelation (Apocalypse)
    KURUVACHIRA JOSE EOBIB-210 1 Student Name: KURUVACHIRA JOSE Student Country: ITALY Course Code or Name: EOBIB-210 This paper uses UK standards for spelling and punctuation THE BOOK OF REVELATION (APOCALYPSE) 1) Introduction Revelation1 or Apocalypse2 is a unique, complex and remarkable biblical text full of heavenly mysteries. Revelation is a long epistle addressed to seven Christian communities of the Roman province of Asia Minor, modern Turkey, wherein the author recounts what he has seen, heard and understood in the course of his prophetic ecstasies. Some commentators, such as Margaret Barker, suggest that the visions are those of Christ himself (1:1), which He in turn passed on to John.3 It is the only book in the New Testament canon that shares the literary genre of apocalyptic literature4, though there are short apocalyptic passages in various places in the 1 Revelation is the English translation of the Greek word apokalypsis (‘unveiling’ or ‘uncovering’ in order to disclose a hidden truth) and the Latin revelatio. According to Adela Yarbro Collins, it is likely that the author himself did not provide a title for the book. The title Apocalypse came into usage from the first word of the book in Greek apokalypsis Iesou Christon meaning “A revelation of Jesus Christ”. Cf. Adela Yarbro Collins, “Revelation, Book of”, pp. 694-695. 2 In Codex Sinaiticus (4th century), Codex Alexandrinus (5th century) and Codex Ephraemi (5th century) the title of the book is “Revelation of John”. Other manuscripts contain such titles as, “Revelation of John, the one who speaks about God”, “Revelation of Saint John, the one who speaks about God”, “Revelation of John, the one who speaks about God, [the] evangelist” and “The Revelation of the Apostle John, the Evangelist”.
    [Show full text]
  • The Millennial Position of Spurgeon
    TMSJ 7/2 (Fall 1996) 183-212 THE MILLENNIAL POSITION OF SPURGEON Dennis M. Swanson Seminary Librarian The notoriety of Charles Haddon Spurgeon has caused many since his time to claim him as a supporter of their individual views regarding the millennium. Spurgeon and his contemporaries were familiar with the four current millennial views—amillennialism, postmillennialism, historic premillennialism, and dispensational premillennialism—though the earlier nomenclature may have differed. Spurgeon did not preach or write extensively on prophetic themes, but in his sermons and writings he did say enough to produce a clear picture of his position. Despite claims to the contrary, his position was most closely identifiable with that of historic premillennialism in teaching the church would experience the tribulation, the millennial kingdom would be the culmination of God's program for the church, a thousand years would separate the resurrection of the just from that of the unjust, and the Jews in the kingdom would be part of the one people of God with the church. * * * * * In the last hundred years eschatology has probably been the subject of more writings than any other aspect of systematic theology. Charles Haddon Spurgeon (1834-92) did not specialize in eschatology, but supporters of almost every eschatological position have appealed to him as an authority to support their views. Given Spurgeon's notoriety, the volume of his writings, and his theological acumen, those appeals are not surprising. A sampling of conclusions will illustrate this point. Lewis A. Drummond states, "Spurgeon confessed to be a pre-millennialist."1 Peter Masters, current 1Lewis A. Drummond, Spurgeon: Prince of Preachers (Grand Rapids: Kregel, 1993) 650.
    [Show full text]