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Journal articles on the topic 'Apocalyptic literature'

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Published: 4 June 2021

Last updated: 31 July 2024

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1

DiTommaso, Lorenzo. "History and apocalyptic eschatology: a reply to J.Y. Jindo." Vetus Testamentum 56, no. 3 (2006): 413–18. http://dx.doi.org/10.1163/156853306778149647.

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AbstractJ.Y. Jindo proposes that "history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology." The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam—and continues to play some role today—the scope and influences of this historiography might be greater than hitherto envisioned.

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2

Syrtsova, O. "Apocryphal Apocalyptic Literature." Russian Studies in Philosophy 38, no. 4 (April 2000): 72–79. http://dx.doi.org/10.2753/rsp1061-1967380472.

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3

Long, Thomas G. "Preaching Apocalyptic Literature." Review & Expositor 90, no. 3 (August 1993): 371–81. http://dx.doi.org/10.1177/003463739309000305.

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4

Foster, Paul. "Unveiling Apocalyptic Literature." Expository Times 126, no. 2 (October 20, 2014): 78–80. http://dx.doi.org/10.1177/0014524614543433.

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5

Bautch, Kelley Coblentz. "Spatiality and Apocalyptic Literature." Hebrew Bible and Ancient Israel 5, no. 3 (2016): 273. http://dx.doi.org/10.1628/186870316x14805954607713.

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6

O'Callaghan, Paul. "Book Reviews: Apocalyptic Literature." Irish Theological Quarterly 71, no. 3-4 (August 2006): 360–62. http://dx.doi.org/10.1177/00211400060710031206.

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7

Stuckenbruck, Loren T. "Melchizedek in Jewish Apocalyptic Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 124–38. http://dx.doi.org/10.1177/0142064x18788983.

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The study of especially apocalyptic traditions from the Second Temple period that are concerned with the figure of Melchizedek throws light on a vitality of interest that presupposes but is no longer simply dependent on the pre-texts of Gen. 14 and Ps. 110 in the Hebrew Bible. Although the epistle to the Hebrews is clearly influenced by these pre-texts, the latitude its author takes in focusing on Jesus as both priest ‘after the order of Melchizedek’ and as Son may be said to have been shaped by the kind of creative and imaginative engagement with tradition reflected in other Second Temple texts.

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8

Collins, Adela Yarbro. "Apocalyptic Themes in Biblical Literature." Interpretation: A Journal of Bible and Theology 53, no. 2 (April 1999): 117–30. http://dx.doi.org/10.1177/002096439905300202.

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9

Novak, Michael Anthony. "The Odes of Solomon as Apocalyptic Literature." Vigiliae Christianae 66, no. 5 (2012): 527–50. http://dx.doi.org/10.1163/157007212x635812.

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Abstract The Odes of Solomon is generally categorized as early Jewish-Christian apocrypha, particularly as a lyrics-book of early Christian worship songs. They give us a glimpse into earliest Christian worship and Christian understandings of the recent advent of the Messiah. As a matter of genre, they are easily discussed as liturgical texts, poetry, or musical lyrics. This examination reveals that the Odes are filled with themes of apocalyptic literature, far beyond the extent hitherto recognized. These apocalyptic themes situate the Odes in earliest Christian literature, revealing ties to the Johannine corpus, particularly to the Revelation, to “Two Ways” catechetical literature, and to merkabah mysticism. In the Odes, there is revealed a need for a wider understanding of apocalyptic literature. Such recognition of other expressions of an apocalyptic worldview, transcending the boundaries of the formal genre of the apocalypse, would illumine relations among a variety of early Christian texts.

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Hartelius, E. Johanna, and Jason Micheli. "‘The Living Word Has Its Way with You’: The Apocalyptic Homiletics of Rev. Fleming Rutledge." Journal for the History of Rhetoric 23, no. 3 (September 1, 2020): 227–52. http://dx.doi.org/10.5325/jhistrhetoric.23.3.0227.

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ABSTRACT This article examines the tandem functions of rhetoric and theology through a case study of the apocalyptic homiletics of Rev. Fleming Rutledge, one of the first women ordained to the Episcopal priesthood. We propose that apocalyptic rhetoric might be understood not only with reference to its topics (such as a cataclysmic end of days) or context (social disarray), but as a disclosive and revelatory announcement. Central to this disclosure is the homilist’s orientation to agency and the etymology of apocalypsis from the Greek apokaluptein, to reveal by unveiling (kalumna, veil). Through a reading of Rutledge’s sermons (1978–2006), contrasting them with mainline Protestant preaching from the 1970s onward, we identify three qualities of apocalyptic homiletics: revelation, catechism, and a totalizing perspective. Offering a distinct theology of rhetoric, the article expands the field of apocalyptic rhetoric by approaching revelation as a theological and rhetorical disclosure-through-intervention, involving the rhetor with divine becoming and perfection.

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11

Cho, Jae Hyung. "Apocalyptic Literature and Gnosticism: Focused on Understanding of Lee Shin’s Avant-garde Apocalyptic literature Phenomenon." Korean Journal of Christian Studies 122 (October 31, 2021): 191–214. http://dx.doi.org/10.18708/kjcs.2021.10.122.1.191.

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12

Dellamora, Richard. "Apocalyptic Irigaray." Twentieth Century Literature 46, no. 4 (2000): 492. http://dx.doi.org/10.2307/827844.

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13

Byala, Gregory. "Apocalyptic Moderns." Samuel Beckett Today / Aujourd’hui 30, no. 1 (March 9, 2018): 145–59. http://dx.doi.org/10.1163/18757405-03001010.

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Abstract This article examines the influence that D.H. Lawrence had on the development of Beckett’s thinking. Drawing on Beckett’s letters and literary works, it argues that Lawrence played an important role in shaping Beckett’s negative attitude toward sexual accomplishment.

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14

Song, Tae-Mi. "‘Performative Turn’ and Houellecbecq’s Apocalyptic Literature." Semiotic Inquiry 62 (March 30, 2020): 165–97. http://dx.doi.org/10.24825/si.62.6.

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15

Kelle, Brad E. "The Oxford Handbook of Apocalyptic Literature." Religious Studies Review 43, no. 4 (December 2017): 325–26. http://dx.doi.org/10.1111/rsr.13191.

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16

Esler, Philip F. "Political Oppression in Jewish Apocalyptic Literature." Listening 28, no. 3 (1993): 181–99. http://dx.doi.org/10.5840/listening19932832.

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17

Varisco, Daniel Martin. "David Cook, Contemporary Muslim apocalyptic literature." Contemporary Islam 4, no. 3 (July 24, 2009): 353–55. http://dx.doi.org/10.1007/s11562-009-0092-0.

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18

Morton, Russell. "Book Review: A Guide to Apocalyptic Literature: Richard A. Taylor, Interpreting Apocalyptic Literature: An Exegetical Handbook." Expository Times 128, no. 8 (March 23, 2017): 413–14. http://dx.doi.org/10.1177/0014524617695059o.

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19

Nel, M. "Danielboek as apokaliptiek." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 366–78. http://dx.doi.org/10.4102/ve.v22i2.655.

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The tales in the Book of Daniel (Dan 1-6) do not have typical apocalyptic features. The tales form part of a book that also includes visions (Dan 7-12) that exhibit definite apocalyptic features. The question is posed: must the tales be interpreted as apocalyptic literature because the writer in the second century placed it as a prologue to the book with its apocalyptic message of the end of all known kingdoms? To answer the question, it is first necessary to define what apocalyptic literature comprises. This is a difficult question, because each apocalyptic work has unique features. To answer the question on the historic and social origin of apocalypticism difficulty is also encountered because the modern researcher does not have precise historical information relating to the phenomenon of apocalypticism. This article concludes that each apocalyptic work should be investigated on its own right, and that the tales in the Book of Daniel should be interpreted with the writer's apocalyptic aims in mind.

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20

Dunne, John Anthony. "Suffering and covenantal hope in Galatians: a critique of the ‘apocalyptic reading’ and its proponents." Scottish Journal of Theology 68, no. 1 (January 9, 2015): 1–15. http://dx.doi.org/10.1017/s0036930614000866.

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AbstractThis article addresses the so-called ‘apocalyptic reading of Paul’, taking the representative work of J. Louis Martyn and Martinus C. de Boer as its primary focus. The chief contention is that the ‘apocalyptic reading’ does not resemble the historical phenomenon of Jewish apocalyptic literature, although the scope of this article has been intentionally limited to Galatians. The present study is composed of two halves. The first half offers a critique of what it means for Paul to be an apocalyptic thinker according to Martyn and de Boer. Their emphasis is on discontinuity, duality and dichotomy, which coheres neither with first-century apocalyptic literature and its antecedents, nor with the letter to the Galatians. Their nuanced notion of apocalyptic has led to an unnecessary bifurcation between apocalyptic and covenant (not to mention Heilsgeschichte) in the interpretation of Paul. However, this article suggests that the dichotomy has been misplaced, both in relation to the discontinuity that Paul does articulate (i.e. with the law), and the dichotomy reflected in apocalyptic literature, namely, the division between the present evil age and the glorious age to come. Thus, it is argued that Martyn and de Boer's focus on discontinuity hardly constitutes apocalyptic in a first-century historical sense. Rather, their specific emphasis owes its articulation to the theology of Karl Barth. After arguing that the ‘apocalyptic reading’ lacks historical precision (and possibly theological forthrightness), the second half of the study argues that some neglected features of Galatians, such as suffering and persecution, cohere with the apocalyptic character of the letter, and are common features of apocalyptic broadly. In fact, the division between apocalyptic and covenant in scholarship on Galatians is bridged by the themes of conflict and crisis. This is because apocalyptic hope often arises in the absence of the realisation of covenantal promises and expectations; a covenantal disconnect is created and aggravated by crises and hardships of various sorts, hence the need for apocalyptic hope. Suffering therefore ties together the strands of apocalyptic and covenant in Galatians. If Martyn and de Boer's ‘apocalyptic reading’ was truly apocalyptic in a first-century historical sense, it would have integrated the imagery of suffering and persecution found in the letter.

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21

Tomašević, Milan. "Power of revalations: Eschatology, apocalyptic literature and millenarism." Issues in Ethnology and Anthropology 11, no. 1 (April 18, 2016): 175. http://dx.doi.org/10.21301/eap.v11i1.8.

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Paper examines social capacities of apocalyptic literature and presents some of its crucial concepts, motives and functions. It offers some of most important uptakes of end time narratives usage in a religious, but in a political and cultural context, also. Presenting apocalyptic literature as a compex genre, paper offers a view of multifunctional phenomenon that had been used by different social groups and agents. Paper portrays apocalypses as a part of revolutionary ideoloical texts and paralysing discourse of fear. By refering onto a structural liminality and prophetic method, it deconstructs way of manipulating with an apocalyptic imagination and socio-political acting. By representing main product of eschatology, as mileniarism and apocalypticism, paper offers understanding of revelations as a part of theology, teleology and philosophy of history and humankind.

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22

Kaplan, Jeffrey. "America’s apocalyptic literature of the radical right." International Sociology 33, no. 4 (May 18, 2018): 503–22. http://dx.doi.org/10.1177/0268580918775583.

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This article examines the American radical right’s fascination with apocalyptic millenarianism through the apocalyptic literature the movement has either generated or, as with The Protocols of the Learned Elders of Zion, adopted as its own. These works are not all of a kind however; there are distinct categories into which they fall. These are: (1) Literature of the Crossroads in which the apocalypse can be averted if the nation follows a prescribed path; and (2) post-apocalyptic literature which sees no alternative to the End, and therefore embraces the inevitable cataclysm in the faith that the millennial future will bring at long last perfect peace and terrestrial perfection. Moreover, there are two distinct courses of action which this body of literature prescribes: (1) revolution now; or (2) a quietist withdrawal to an enclave where the White Race can safely sit out the apocalypse to come.

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23

Nel, M. "Versoening in Joodse apokaliptiese literatuur." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 186–204. http://dx.doi.org/10.4102/ve.v26i1.219.

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Before the discussion of the subject of reconciliation in apocalyptic literature can be researched it is necessary to answer preliminary questions: What is apocalyptic literature? Where, how and why did it originate? Is it in continuity with the other genres represented in the Old Testament? Were there apocalyptic movements, and what was their function? Apocalyptic writers did not discuss reconciliation as such because in their socio-historical circumstances the issue was not raised. In the different writings allusions are found. Reconciliation with God is interpreted as a property of the chosen righteous, the maskilim or chasidim, the particular apocalyptic group. Reconciliation between people and groups are interpreted within the larger context of the regulations of the Mosaic Torah.

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24

Straus, M. J. "The apocalyptic prayer." Minnesota Review 2005, no. 63-64 (March 1, 2005): 44. http://dx.doi.org/10.1215/00265667-2005-63-64-44.

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25

Rowland, Christopher, and John J. Collins. "Daniel: With an Introduction to Apocalyptic Literature." Journal of Biblical Literature 106, no. 2 (June 1987): 327. http://dx.doi.org/10.2307/3260654.

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26

Agostini, Domenico. "On the Emergence of the Iranian Apocalypse Between the Sixth and Seventh Centuries." Iran and the Caucasus 26, no. 1 (March 17, 2022): 32–50. http://dx.doi.org/10.1163/1573384x-20220103.

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The Iranian apocalyptic texts belong to the body of Pahlavi literature that was written in the ninth and tenth centuries. While most scholarship points to the early Islamic reworking and redaction of these apocalyptic accounts, which is clearly evident in the overlapping narratives, various late Sasanian historical and apocalyptic material still seems to be detectable. This article reassesses the identification of some Iranian apocalyptic figures, in order to discuss the origin of some literary models that were likely shared with some coeval neighboring traditions. It will thereby situate the emergence of Iranian apocalyptic ideas between the end of the sixth to the first decades of the seventh century.

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27

Brubaker, Leslie. "Byzantine Visions of the End." Studies in Church History 45 (2009): 97–119. http://dx.doi.org/10.1017/s042420840000245x.

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As is well known, western medieval apocalyptic literature owes a considerable debt to Byzantine apocalyptic literature, which itself built on Roman and Jewish sources. The classic studies are now Evelyne Patlagean’s ‘Byzance et son autre monde’, published in 1981; Paul Alexander’s The Byzantine Apocalyptic Tradition, published posthumously in 1985; and Jane Baun’s edition and commentary of three Middle Byzantine apocalyptic texts that appeared in 2007. In addition, Paul Magdalino has recently published several articles on the theme. On top of this, numerous studies connect specific Byzantine apocalypse traditions to particular political events, most notably the Islamic conquests of the seventh and eighth centuries. Byzantine eschatology has been even more thoroughly studied, and, with the subtitle ‘Views on death and the last things’, was the subject of a recent (1999) Dumbarton Oaks symposium.

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28

Dobroruka, Vicente. "Hesiodic reminiscences in Zoroastrian–Hellenistic apocalypses." Bulletin of the School of Oriental and African Studies 75, no. 2 (May 15, 2012): 275–95. http://dx.doi.org/10.1017/s0041977x12000043.

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AbstractThis article fits into the general picture of investigations on meta-historical thinking in Antiquity, as well as possible links between Persian apocalyptic literature and early Christian literature. The paper also explores the long-standing debate on the influence of Zoroastrian thought on Jewish–Christian apocalyptic – or whether it was rather the other way round.

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Paciorek, Piotr M. "Czas kresu czasów w literaturze apokaliptycznej." Vox Patrum 62 (September 4, 2014): 383–425. http://dx.doi.org/10.31743/vp.3592.

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In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall of Jerusalem (Mt 24: 1-3; Mk 13: 1-4; Lk 21: 5-7. 20), “abomination of desolation” (Dan 9: 27; 11: 3; 12: 11), Gog and Magog from the vision of Ezekiel (Ezek 38-39) and Apokalypse (Rev 20: 8), a great apostasy will be a prelude to the Second Coming of Christ, “a hundred and forty-four thousand who had his [Lamb’s] name and his Father’s name written on their foreheads [and] who had been ransomed from the earth” (Rev 14: 1. 3), Antichrist (1Jn 2: 18. 22; 4: 2-3; 2Jn 7) and his time three and a half years (Rev 11: 9. 11) or forty-two months (Rev 11: 2; 13: 5). The Antichrist refers to the ruling spirit of error, the enemy of the Gospel, and the opponent of Christ who will precede His Second Coming and the end of the world. He is the incarnation of wickedness, pride, and hostility toward Christ’s redemptive work. This section delves into the number 666 (Rev 13: 18; 15: 2), false prophets (2Pet 2: 1), false teachers (2Pet 2: 1). In the biblical apocalyptic literature we can find a few visions of the cosmic catastrophes and cataclysms such as “earthquakes” (Mt 24: 7; Mk 13: 8), “famines” (Mt 24: 7; Mk 13: 8). In this study, appeared the theory of Millenarianism (from Latin mille) or chiliasm (from Greek c…lioi) based on a literal interpretation of Apocalypse (Rev 20: 2-7) which interpretation teaches that the visible personal rule of Christ on earth will last for a duration of a thousand years before the end of the world. Two themes are given special study in this article. First is the distinction of the interpretation of time. Second, is the interpretation of the prophetic announcements and eschatological visions from the Bible, and the potential influence of the ancient apocalyptic stories and writings in the redaction of the Bible. As to the first theme, the application of Greek distinction of concept of time as duration (crÒnoj) from time as fulfilment and accomplishment (kairÒj) to the Hebrew conception of time is problematic. Substantial biblical concept of time is an event which pertains to time, otherwise as time having specific event, more then a time extending indefinite time. In the theological perspective, perception of time is therefore an action of God. From the very beginning to the end of Biblical History, time is the means of God’s deeds of salvation. Thence for the biblical author, the historic-redemptive (salvation) concept of the world appears before his metaphysical conception. This concept is also readily apparent in the description of the seven days from the ancient Semitic cosmogony well-known from the Book of Genesis. This topic contains an important christological and messianic aspect. The history of the world become conditioned and dependant, defined and designated by the existence of the Word of God, Creation and Incarnation by the birth of the Son of God, fulfilment of time by the second coming of the Son of Man siting at the right hand of God (Mk 16: 19; Heb 12: 2), the end of time by the judgement of God. One can speak of christological concept of time and also of christological concept of the world. The discussion of the second theme revolves around the interpretation of the Fathers of the Church on apocalyptic writings. This analysis of the meaning of the apocalyptical symbols is presented according to the interpretation of the Fathers of the Church, starting with all commentary of the Book of Revelation written from the beginning to the 12th Century. Outstanding among Greek and Latin writers from the ancient time through the Middle Ages are: Papias of Hierapolis, Justin Martyr, Hippolytus, Irenaeus of Lyon, Origen, Tertullien, Lactance, Eusebius of Caesarea, Didymus of Alexandria, Victorinus of Pettau, Gregory of Nyssa, Jerome, Augustine of Hippo, Quodvultdeus, Primasius, Caesarius of Arles, Gregory the Great, Isidore of Seville, Raban Maur, Bede the Venerable, Ambroise Autpert, Beatus of Liébana, Rupert of Deutz, Joachim of Fiore, Richard of Saint-Victor. It is well known that, between the years 200 B.C. and 150 A.D., prophetic writings appeared in certain Jewish or Christian circles. These prophetic writings were called Apocalypses. After a careful analysis, this article hypothesizes that the Bible is influenced by this ancient apocalyptic literature. The Biblical Apocalyptic Literature was dependent upon formularies and expressions used in the ancient Apocalyptic Literature. Some symbols or apocalyptic numbers were accepted from the ancient Literature, sometimes diminishing and sometimes enlarging their meaning. On the basis of formularies and symbols from Biblical Apocalyptic, the Fathers of the Church built their own historical-theological interpretation of eschatological events. In the Bible, both Old and New Testaments, there are prophetic announcements and eschatological visions. The New Testament is a repetition of those visions and those announcements made in the Old Testament. The Book of Revelation is the conclusion of those announcements and the accomplishment of those visions. An example of this use of the apocalyptical symbols in the theological and historical contexts by the Christian writers is found in the interpretation of the vision of Gog and Magog. The vision of the Gog and Magog was usually interpreted in the historical context. They were identified with Goths, Barbaric people who invaded and conquered most of the Roman Empire in the 3rd, 4th, and 5th centuries. Yet this epic figure is reinterpreted with the turn of each new century. In the new historical context, the writers give a new interpretation, but the theology of these symbols remains the same.

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Grypeou, Emmanouela. "“The Abomination of Desolation”: Eastern Christian Apocalyptic Literature and the Symbolic Construction of Islam." Collectanea Christiana Orientalia 20 (July 31, 2023): 57–71. http://dx.doi.org/10.21071/cco.v20i.15720.

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This article focuses on the Christian apocalyptic literature that was produced as a specific reaction to the emergence of Islam and the consolidation of the Islamic rule in the Eastern provinces of Byzantium. The discussion examines how these texts re-cycled, used and manipulated long established cultural stereotypes, biblical exegetical topoi and traditional apocalyptic motifs in order to construct an image of the Muslims as the symbolic “Other”.

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31

Carey, Greg. "Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature." Irish Theological Quarterly 81, no. 4 (September 20, 2016): 422–23. http://dx.doi.org/10.1177/0021140016661451a.

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32

Beale, G. K. "The Old Testament in Revelation and Apocalyptic Literature." Expository Times 135, no. 7 (March 26, 2024): 295–97. http://dx.doi.org/10.1177/00145246231224202.

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33

Campbell, Sandra. "It Must Be the End of Time: Apocalyptic Auadith as a Record of the Islamic Community's Reactions To the Turbulent First Centuries." Medieval Encounters 4, no. 3 (1998): 178–87. http://dx.doi.org/10.1163/157006798x00106.

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AbstractOver the last three decades, scholars have mined medieval apocalyptic literature for information about historical events. Although this has also been done for the Islamic apocalyptic literature, this article argues that the latter is better used to gain insight into pcople's responses to events rather than to chart the events themselves. This, in turn, allows us to better understand certain religious and political developments. For instance, the widespread fear and anxiety experienced by the early Muslim community, as evinced in the apocalyptic literature, appears to have led to the acceptance of the obligation, expressed in many Sunni creeds, to obey those in authority no matter how unjust they may be. The widespread acceptance of this quietist tenet is best understood as a response to the strife and discord that vexed the umma in the first centuries of Islamic history.

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Subagiyo, Ghulamin Khalim, and Tommi Yuniawan. "Environmental Vision of Saija’s Characters in the Kelomang Novel by Qizink La Aziva." Journal of Innovation in Educational and Cultural Research 3, no. 1 (June 3, 2022): 1–11. http://dx.doi.org/10.46843/jiecr.v3i1.38.

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In the current literary realm, literary texts that present natural destruction events implicitly or explicitly are called apocalyptic literature. The main characteristic of apocalyptic literature is the emergence of characters who have heroic characters. The Kelomang novel written by Qizink La Aziva was chosen because it is one of the novel texts that does not only make the environment the setting, but also makes the environment a part of the story. The story in the Kelomang novel is characterized by apocalyptic. This study aims to find the environmental vision of Saija's character in the Kelomang novel by Qizink La Aziva. This study uses an ecocritical approach to apocalyptic literature. The data source of this research is the text of the Kelomang novel by Qizink La Aziva published by PT Gramedia Pustaka Utama in Jakarta in 2016. The data in this study is a text fragment of the Kelomang novel by Qizink La Aziva which allegedly contains Saija's environmental vision. The result of this research is that Saija has a vision of the environment to save the environment from the increasingly severe impacts of environmental damage, especially in his area, namely Banten.

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35

Poorghorban, Younes, and Bakhtiar Sadjadi. "Post-apocalyptic Subjectivity and Nature/Culture Duality in Lois Lowry’s The Giver." ENTHYMEMA, no. 32 (July 14, 2023): 104–16. http://dx.doi.org/10.54103/2037-2426/18620.

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The present inquiry endeavors to scrutinize the process of identity formation with regard to the Culture/Nature dichotomy within the milieu of Lois Lowry's post-apocalyptic dystopian narrative, The Giver. The antipodal forces of Culture and Nature are instrumental in shaping the social subjectivities of individuals. Lowry's post-apocalyptic dystopia portrays a society in which these antitheses are comprehensively epitomized. Our objective is to explicate the genesis of post-apocalyptic identities and to elucidate the representation of Nature/Culture within the social context of the aforementioned literary work. Furthermore, the polarity between power and resistance, which is of notable import to cultural studies, is nonexistent within this post-apocalyptic dystopia. Consequently, the establishment of identities transpires not at the site of contention between power and resistance, but exclusively through the ascendency of the imperializing power. As a corollary, the elimination of the recollections of those individuals who are unable to oppose the imperializing power is integral to the construction of homogeneous identities.

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Mandey, Jenry Elrich Cornelis. "PERDEBATAN PARA AHLI MENGENAI PENGARUH SASTRA HIKMAT TERHADAP SASTRA APOKALIPTIK." Didache: Jurnal Teologi dan Pendidikan Kristiani 1, no. 2 (June 25, 2020): 133–40. http://dx.doi.org/10.55076/didache.v1i2.26.

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Wisdom and apocalyptic literature are two things that seize the attention of experts. They explore and interpret whether the two have an influencing relation of not. There are various difficulties in understanding both of them and this causes differences opinion. By providing expert discussion and debate about apocalyptic, this article shows us the important arguments from experts about wisdom and apocalyptic literature. Sastra Hikmat dan Apokaliptik adalah dua hal yang cukup menyita perhatian para ahli. Mereka menelusuri dan menafsirkan apakah keduanya memiliki hubungan keterpengaruhan atau tidak. Ada berbagai kesulitan dengan memahami keduanya, sehingga menimbulkan perbedaan pendapat. Dengan menyuguhkan diskusi dan perdebatan para pakar mengenai Apokaliptik, artikel ini memperlihatkan argumen-argumen penting dari para pakar mengenai sastra hikmat dan apokaliptik.

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Pelletier, Kevin. "Uncle Tom's Cabinand Apocalyptic Sentimentalism." Lit: Literature Interpretation Theory 20, no. 4 (November 30, 2009): 266–87. http://dx.doi.org/10.1080/10436920903333732.

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Naydan, Liliana M. "Apocalyptic Cycles in Don DeLillo'sUnderworld." Lit: Literature Interpretation Theory 23, no. 2 (April 2012): 179–201. http://dx.doi.org/10.1080/10436928.2012.676920.

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Burov, Aleksej, and Modestas Kraužlys. "Frau Ava’s Antichrist: Its Composition and Translation into Lithuanian." Literatūra 62, no. 4 (December 28, 2020): 8–22. http://dx.doi.org/10.15388/litera.2020.4.1.

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The present article explores Frau Ava’s (1060–1127) apocalyptic poem Antichrist, in which, for the first time in German literature, the opponent of Christ is the protagonist. Antichrist will be Frau Ava’s second poem translated into Lithuanian. By drawing on canonic and apocryphal texts of the Scripture as well as on patristic literature, the article aims to identify traces of written and oral forms of Christian apocalyptic tradition found in the poem. The main focus will be on Adso Dervensis’ (circa 910–992) text De ortu et tempore Antichristi. The analysis of the composition of Antichrist suggests that Ava did not only translate and compile well-known narratives and motifs but also displayed a variety of artistic expressions unattested in apocalyptic tradition. Moreover, the article provides a Lithuanian translation of 118 lines of the poem.

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Weinstock, Jeffrey Andrew. "Before the After: Anticipatory Anxiety and Experience Claimed in Poe's Angelic Dialogues." Poe Studies 52, no. 1 (2019): 91–109. http://dx.doi.org/10.1353/poe.2019.a741446.

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ABSTRACT: Poe's three "angelic dialogues" or "colloquies"—"The Conversation of Eiros and Charmion" (1839), "The Colloquy of Monos and Una" (1841), and "The Power of Words" (1845)—are narratives of the most profound forms of trauma possible: the literal end of the world in the sense of both the death of an individual and the apocalyptic destruction of the entire planet. In each narrative, angels converse in Aidenn, Poe's version of heaven, about their deaths, the annihilation of the planet, and the uncertainties of the universe. This essay argues that Poe's angelic dialogues possess the potential to elicit what E. Ann Kaplan calls "Pre-Traumatic Stress Syndrome"—anticipatory fear and anxiety created by narratives set in a post-apocalyptic or dystopian future. They do so by thematizing what we could refer to as "anticipatory belatedness," the unsettling proposition that the only prediction we can make from the present is that we will not understand what has happened until we somehow impossibly put the pieces together after the end. In other words, the anticipatory anxiety evoked by Poe's post-apocalyptic angelic narratives—in keeping with post-apocalyptic narratives in general—is that our future will be a traumatic one that we will miss while it is happening.

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Frankfurter, David. "Amente Demons and Christian Syncretism." Archiv für Religionsgeschichte 14, no. 1 (September 2013): 83–102. http://dx.doi.org/10.1515/arege-2012-0006.

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Abstract Drawing on a range of apocalyptic and magical texts from Roman and Byzantine Egypt, this paper argues that the Coptic Christian depiction of vicious underworld demons, so often cited as evidence of “Egyptian survivals,” in fact owes more to Jewish apocalyptic literature than ancient Egyptian mortuary texts - that scribes only recalled Egyptian traditions in the course of reutilization and interpretation of para-biblical apocalyptic traditions. Secondly, the paper attributes the development of this Coptic underworld demonology to the creative agency of scribes in late antique Egyptian Christianity, in whose own subcultures and practices any model of demonological syncretism must be situated.

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Zywert, Aleksandra. "Apokalipsa po rosyjsku (Dmitrij Głuchowski, Outpost)." Studia Wschodniosłowiańskie 22 (2022): 151–68. http://dx.doi.org/10.15290/sw.2022.22.10.

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The subject of the analysis is the novel Outpost and Outpost 2 by Dmitry Glukhovsky. In this work, the author draws on post-apocalyptic roots and outlines a vision of Russia after the catastrophe – the civil war, which made Russia only formally exist as a state. Unlike the classic post-apocalyptic works in which we already observe a solidified “new world”, Glukhovsky focuses on the process of its creation – an element omitted in “mature” post-apocalyptic literature – mainly from the sociological point of view. The emphasis on the social aspect in combination with the political dimension makes the novel go beyond the scope of popular literature. It is also a painful, dystopian reflection on the projected future of Russia – a country which, according to the author, has not managed to break out of the vicious circle of utopian mania for greatness.

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SUNAGA, Umeo. "The Thought of Mani and Genealogy of Apocalyptic Literature." Bulletin of the Society for Near Eastern Studies in Japan 31, no. 2 (1988): 140–52. http://dx.doi.org/10.5356/jorient.31.2_140.

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Sappington, Thomas J. "The Factor of Function in Defining Jewish Apocalyptic Literature." Journal for the Study of the Pseudepigrapha 6, no. 12 (April 1994): 83–123. http://dx.doi.org/10.1177/095182079400001205.

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Davies, J. P. "Apocalyptic Literature in the New Testament by Greg Carey." Catholic Biblical Quarterly 79, no. 3 (2017): 516–18. http://dx.doi.org/10.1353/cbq.2017.0139.

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Wachs, Anthony M. "Apocalyptic Rhetoric in the Literature of Michael D. O'Brien." Logos: A Journal of Catholic Thought and Culture 21, no. 2 (2018): 55–80. http://dx.doi.org/10.1353/log.2018.0009.

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Duff, Paul. "Apocalyptic Literature in the New Testament by Greg Carey." Theology Today 76, no. 1 (April 2019): 84–85. http://dx.doi.org/10.1177/0040573619826522a.

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Hester, James D. "Creating the Future: Apocalyptic Rhetoric in 1 Thessalonians." Religion and Theology 7, no. 2 (2000): 192–212. http://dx.doi.org/10.1163/157430100x00045.

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AbstractRecent studies of apocalyptic literature have brought better definitions of the genre and its worldviews, but have largely ignored issues of argumentation and the nature of apocalyptic discourse. Modern theories of rhetorical criticism help the critic to analyse how that discourse helped the early church to talk about their experiences of persecution and marginality, and how those experiences were to be understood in light of the gospel, which promised that believers were to be with the Lord. In effect apocalyptic discourse helped describe the ethical principles to be followed in daily life and create visions of the future that motivated the believers to practise those principles.

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Hester, James D. "Creating the Future: Apocalyptic Rhetoric in 1 Thessalonians." Religion and Theology 7, no. 4 (2000): 192–212. http://dx.doi.org/10.1163/157430100x00379.

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AbstractRecent studies of apocalyptic literature have brought better definitions of the genre and its worldviews, but have largely ignored issues of argumentation and the nature of apocalyptic discourse. Modern theories of rhetorical criticism help the critic to analyse how that discourse helped the early church to talk about their experiences of persecution and marginality, and how those experiences were to be understood in light of the gospel, which promised that believers were to be with the Lord. In effect apocalyptic discourse helped describe the ethical principles to be followed in daily life and create visions of the future that motivated the believers to practise those principles.

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Hicks, Heather. "Contemporary Women’s Post-Apocalyptic Fiction." Contemporary Women's Writing 15, no. 1 (February 23, 2021): 128–30. http://dx.doi.org/10.1093/cww/vpab005.

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