A Brief Commentary on the Apocalypse by Sylvester Bliss
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The City: the New Jerusalem
Chapter 1 The City: The New Jerusalem “I saw the holy city, the New Jerusalem” (Revelation 21:2). These words from the final book of the Bible set out a vision of heaven that has captivated the Christian imagina- tion. To speak of heaven is to affirm that the human long- ing to see God will one day be fulfilled – that we shall finally be able to gaze upon the face of what Christianity affirms to be the most wondrous sight anyone can hope to behold. One of Israel’s greatest Psalms asks to be granted the privilege of being able to gaze upon “the beauty of the Lord” in the land of the living (Psalm 27:4) – to be able to catch a glimpse of the face of God in the midst of the ambiguities and sorrows of this life. We see God but dimly in this life; yet, as Paul argued in his first letter to the Corinthian Christians, we shall one day see God “face to face” (1 Corinthians 13:12). To see God; to see heaven. From a Christian perspective, the horizons defined by the parameters of our human ex- istence merely limit what we can see; they do not define what there is to be seen. Imprisoned by its history and mortality, humanity has had to content itself with pressing its boundaries to their absolute limits, longing to know what lies beyond them. Can we break through the limits of time and space, and glimpse another realm – another dimension, hidden from us at present, yet which one day we shall encounter, and even enter? Images and the Christian Faith It has often been observed that humanity has the capacity to think. -
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. -
Antichrist As (Anti)Charisma: Reflections on Weber and the ‘Son of Perdition’
Religions 2013, 4, 77–95; doi:10.3390/rel4010077 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article Antichrist as (Anti)Charisma: Reflections on Weber and the ‘Son of Perdition’ Brett Edward Whalen Department of History, The University of North Carolina at Chapel Hill, CB# 3193, Chapel Hill, NC, 27707, USA; E-Mail: [email protected]; Tel.: +1-919-962-2383 Received: 20 December 2012; in revised form: 25 January 2013 / Accepted: 29 January 2013 / Published: 4 February 2013 Abstract: The figure of Antichrist, linked in recent US apocalyptic thought to President Barack Obama, forms a central component of Christian end-times scenarios, both medieval and modern. Envisioned as a false-messiah, deceptive miracle-worker, and prophet of evil, Antichrist inversely embodies many of the qualities and characteristics associated with Max Weber’s concept of charisma. This essay explores early Christian, medieval, and contemporary depictions of Antichrist and the imagined political circumstances of his reign as manifesting the notion of (anti)charisma, compelling but misleading charismatic political and religious leadership oriented toward damnation rather than redemption. Keywords: apocalypticism; charisma; Weber; antichrist; Bible; US presidency 1. Introduction: Obama, Antichrist, and Weber On 4 November 2012, just two days before the most recent US presidential election, Texas “Megachurch” pastor Robert Jeffress (1956– ) proclaimed that a vote for the incumbent candidate Barack Obama (1961– ) represented a vote for the coming of Antichrist. “President Obama is not the Antichrist,” Jeffress qualified to his listeners, “But what I am saying is this: the course he is choosing to lead our nation is paving the way for the future reign of Antichrist” [1]. -
The Eschatological Sabbath in John's Apocalypse: a Reconsiderationx
Andrews Uniuersity Seminary Studies, Spring 1987, Vol. 25, No. 1, 39-50. Copyright @ 1987 by Andrews University Press. THE ESCHATOLOGICAL SABBATH IN JOHN'S APOCALYPSE: A RECONSIDERATIONX ROBERT M. JOHNSTON Andrews University In the period centering around the first century c.E., the Sabbath rest (meaning principally the seventh day of the week) came in for a great deal of spiritualization and metaph~rization.~This tendency was often conflated with reflection upon the cosmic meaning of the seventh year and the Jubilee year. 1. The Main Directions in Sabbath Sf1ecu2ation The speculation took various directions. One of these was the transcendental Sabbath of Philo-the notion of an endless arche- typical Sabbath, the perfect rest of God in heaven, a rest without toil but not without activity.* This conception partly informs Heb 3:7-4:13,3and possibly to some extent John 5: l7.* "Adapted from a paper presented on Feb. 11, 1986, at Berrien Springs, Michigan, to the annual meeting of the Midwest Section of the Society of Biblical Literature. 'This development obviously did not contradict observance of the literal weekly Sabbath in the case of the Jewish sources, though it was utilized by some early Christian writers, such as Pseudo-Barnabas and Justin, to explain why the observ- ance of the weekly Sabbath rest had been, in their view, superseded. Cf. Willy Rordorf, Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church (Philadelphia, 1968), pp. 47, 89. ZSee, e-g., Philo De Cherubim 87-90; Legum Allegoria 1.5-6. -
University of Groningen True Religion
University of Groningen True Religion: a lost portrait by Albert Szenci Molnár (1606) or Dutch–Flemish–Hungarian intellectual relations in the early-modern period Teszelszky, Kees Published in: Szenci Molnár Albert elveszettnek hitt Igaz Vallás portréja (1606) avagy holland–flamand–magyar szellemi kapcsolatok a kora újkorban - True Religion: a lost portrait by Albert Szenci Molnár (1606) or Dutch–Flemish–Hungarian intellectual relations in the early-modern period IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2014 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Teszelszky, K. (2014). True Religion: a lost portrait by Albert Szenci Molnár (1606) or Dutch–Flemish–Hungarian intellectual relations in the early-modern period. In K. Teszelszky (Ed.), Szenci Molnár Albert elveszettnek hitt Igaz Vallás portréja (1606) avagy holland–flamand–magyar szellemi kapcsolatok a kora újkorban - True Religion: a lost portrait by Albert Szenci Molnár (1606) or Dutch–Flemish–Hungarian intellectual relations in the early-modern period (pp. 81-183). Budapest: ELTE BTK Középkori és Kora Újkori Magyar Történeti Tanszéke and the Transylvania Emlékeiért Tudományos Egyesület. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. -
Gog and Magog. Ezekiel 38-39 As Pre-Text for Revelation 19,17-21 and 20
Wissenschaftliche Untersuchungen zum Neuen Testament • 2. Reihe Herausgegeben von Martin Hengel und Otfried Hofius 135 Sverre B0e Gog and Magog Ezekiel 38 - 39 as Pre-text for Revelation 19,17-21 and 20,7-10 Mohr Siebeck SVERRE B0E, born 1958; studied theology in Oslo (the Norwegian Lutheran School of Theology), besides other studies in USA (Decorah, Iowa), Germany (Celle), and the University of Oslo. 1981-85 part-time preacher in Vestfold, Norway; 1986-99 teacher at Fjellhaug Mission Seminary, Oslo. 1999 Dr. theol. at the Norwegian Lutheran School of Theology, Oslo. From 1999 Associate Professor at Fjellhaug Mission Seminary, Oslo. Die Deutsche Bibliothek - CIP-Einheitsaufhahme B0e, Sverre: Gog and Magog : Ezekiel 38 - 39 as pre-text for Revelation 19,17-21 and 20,7-10 / Sverre B0e. - Tübingen : Mohr Siebeck, 2001 (Wissenschaftliche Untersuchungen zum Neuen Testament : Reihe 2 ; 135) ISBN 3-16-147520-8 © 2001 J.C.B. Mohr (Paul Siebeck), P.O. Box 2040, D-72101 Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to repro- ductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tübingen on non-aging paper and bound by Buchbinderei Heinr. Koch in Tübingen. Printed in Germany ISSN 0340-9570 Preface This book is a revised version of my 1999 dissertation with the same title presented to the Norwegian Lutheran School of Theology, Oslo, in 1999. It was prof. Ernst Baasland who introduced me to a scholarly study of the inter-textual relationship between Revelation and Ezekiel. -
THE JAMKARAN HOLY MOSQUE Age Will
THE JAMKARAN HOLY MOSQUE By Rami Yelda Mighty Lord pray to you to hasten the emergence of your last repository the promised one that perfect and pure human being the one that willful this world with justice and peace MahoudAhmadinejad in his address to the UN GeneralAssembly in 2005 These days Irans uranium enrichment ambitions have taken the central stage of the countrys foreign the national level policy On major phenomenon rjZ is taking place the rebuilding of once obscure little Jamkaran Mosque six kilometers east of the holy city of Qom into lavish shrine The news has made significant impact on the Iranian street It is believed that the still living but absent Twelfth Imam saint of Shias the Mahdi or the Wali al-Asr Lord and Master of the Age will re emerge from Sacred Well in this Mosque and transform the world into utopia ofjustice peace and righteousness By now the main differences between the Moslem Sunni majority and the Shia minority are well known to most Beside the debate about Prophet Mohammad succession after his death in AD 632 where according to Shias his cousin Au was cheated from assuming the caliphate there are other doctrinal differences One of the main issues that splits the two sects is that of the Mahdi the Islamic messianic figure The word messiah is derived from the biblical Hebrew word mashiah meaning The Anointed In the Old Testament this term is often used of kings who were anointed with oil The most notable among many is the reference to David who would return someday and conquer the powers of evil by force -
America, the Second ‘Ad: Prophecies About the D Ownfall of the United States 1
America, The Second ‘Ad: Prophecies about the D ownfall of the United States 1 David Cook 1. Introduction Predictions and prophecies about the United States of America appear quite frequently in modern Muslim apocalyp- tic literature.2 This literature forms a developing synthesis of classical traditions, Biblical exegesis— based largely on Protestant evangelical apocalyptic scenarios— and a pervasive anti-Semitic conspiracy theory. These three elements have been fused together to form a very powerful and relevant sce- nario which is capable of explaining events in the modern world to the satisfaction of the reader. The Muslim apocalyp- tist’s material previous to the modern period has stemmed in its entirety from the Prophet Muhammad and those of his generation to whom apocalypses are ascribed. Throughout the 1400 years of Muslim history, the accepted process has been to merely transmit this material from one generation to the next, without adding, deleting, or commenting on its signifi- cance to the generation in which a given author lives. There appears to be no interpretation of the relevance of a given tradition, nor any attempt to work the material into an apocalyptic “history,” in the sense of locating the predicted events among contemporary occurrences. For example, the David Cook, Assistant Professor Department of Religion Rice University, Houston, Texas, USA 150 America, the Second ‘Ad apocalyptic writer Muhammad b. ‘Ali al-Shawkani (d. 1834), who wrote a book on messianic expectations, does not men- tion any of the momentous events of his lifetime, which included the Napoleonic invasion of Egypt, his home. There is not a shred of original material in the whole book, which runs to over 400 pages, and the “author” himself never speaks— rather it is wholly a compilation of earlier sources, and could just as easily have been compiled 1000 years previ- ously. -
The Marian Philatelist, Whole No. 24
University of Dayton eCommons The Marian Philatelist Marian Library Special Collections 5-1-1966 The Marian Philatelist, Whole No. 24 A. S. Horn W. J. Hoffman Follow this and additional works at: https://ecommons.udayton.edu/imri_marian_philatelist Recommended Citation Horn, A. S. and Hoffman, W. J., "The Marian Philatelist, Whole No. 24" (1966). The Marian Philatelist. 24. https://ecommons.udayton.edu/imri_marian_philatelist/24 This Book is brought to you for free and open access by the Marian Library Special Collections at eCommons. It has been accepted for inclusion in The Marian Philatelist by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. fthe Marian Philatelist PUBLISHED BY THE MARIAN PHILATELIC STUDY GROUP Business Address: Rev. A. S. Horn Chairman 424 Crystal View Avenue West W. J. Hoffman Editor Orange, California 92667, U.S.A. Vol. 4 No. 3 Whole No. 24 MAY 1, 1966 GREAT BRITAIN: (Class 8). NEW ISSUES Issued February 28, 1966 AUSTRIA: (Class 8). Issued for observance of 900th February 28, 1966, valid for anniversary of Westmin postage on March 4, value ster Abbey. The 2/6 value S 1.50, for Centenary of the depicts the fan-vaulting General Post Direction. On ex in the Henry VII Chapel: treme right is the BASILICA This is THE LADY CHAPEL of Westminster Abbey. SANTA MARIA ROTONDA, also (See article on page 31 ). known as the BASILICA OF THE HOLY ROSARY. (See article on On Scott 423, issued July 19, 1965, just this page 39 ). portion of the Chapel, exterior view, shows up in the design picturing London centuries ago; BELGIUM: (Class 8). -
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”. -
Gog and Magog: Using Concepts of Apocalyptic Enemies in the Hussite Era
PavlínaCermanová Gog and Magog: Using Concepts of Apocalyptic Enemies in the Hussite era Little was certain about Gog and Magog in the Middle Ages. It was generallyagreed that they were distant,evil and inhuman. Interpretations of Gog and Magog pointed both to areal people, however it mayhavebeenethicallydefined,towhich they as- signed geographical coordinates in the then horizon of the world, and an imageof apocalyptic destroyers announcing the fulfilment of history.Medieval society imbued their descriptions with its fears and at the sametime, its boundaries. The story of Gog and Magog was astory of the expectation of aterrible ravaging armywhich would augurthe end of history,and the ultimate enemyofthe Christian world, into which society’sanxieties and fears wereprojected. At the sametime, it wasa story of defining oneself vis-à-vis the unknown, determiningwhat was generally right and what was dangerous and unacceptable. The characteristics ascribed to the Gog and Magog people thereforeincluded cannibalism,infanticide, sexual per- version, and lack of restraint.Gog and Magog represented throughout the Middle Ages ametaphor of danger,anenemyofthe Christian world, at first mainlyexternal, then, as the church reform movement gathered strength, an internal threat.Inthe last case they frequentlymoved from the original periphery of the land to the centre of Christian society. Gog and Magog,enemypeople which will, according to the apocalyptic prophe- cies, destroy the world alongside Antichrist in the last moments of history,posed a thornyinterpretation problem. Even the medieval authors often failed to grasp and name them unambiguously. In the sources the notions of Gog and Magog moved on athin borderlinebetween reality and an allegorical construct.Aspart of the bib- lical text Gog and Magog weresubjected to classic exegetic techniques and herme- neutic interpretations. -
Responses to Apocalypse: Early Christianity and Extinction Rebellion
religions Article Responses to Apocalypse: Early Christianity and Extinction Rebellion Cullan Joyce Department of Philosophy, Catholic Theological College, University of Divinity, East Melbourne, VIC 3002, Australia; [email protected] Received: 19 June 2020; Accepted: 17 July 2020; Published: 24 July 2020 Abstract: The Extinction Rebellion (XR) movement has grown rapidly in the past two years. In popular media, XR has sometimes been described using religious terminology. XR has been compared to an eco-cult, a spiritual and cultural movement, and described as holding apocalyptic views. Despite XR lacking the distinctive religiosity of new testament and early (pre-150ACE) Christianity, the movement resonates with the early Christian experience in several ways. (1) A characterization of events within the world as apocalyptic. (2) Both feel vulnerable to the apocalypse in specific ways, though each responds differently. (3) Both experience the apocalypse as a community and develop community strategies in response to the apocalypse. The paper sketches certain features of new testament Christianity and compares some of these to XR. The main difference between the two movements is that XR makes decisions to actively become vulnerable, whereas new testament Christianity was more often passively vulnerable. Elements of new testament Christianity provide a context for understanding XR as a response to an apocalypse. Keywords: climate crisis; apocalypse; extinction rebellion; Christianity; active love; hope; civil disobedience 1. Introduction The Point Is Not to Change the World, But to Save It The Extinction Rebellion (XR) was formed by a group of activists in the UK in October, 2018 (Extinction Rebellion 2020).1 The movement has expanded to 69 countries, and although numbers are difficult to quantify, XR’s Action Network has over 30,000 listed members in Australia and at least 9000 in the state of Victoria.2 XR is not a religious movement.