Relevant bibliographies by topics / Book of Revelation

Academic literature on the topic 'Book of Revelation'

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Published: 4 June 2021
Last updated: 19 February 2023

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Journal articles on the topic "Book of Revelation"

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Court, John M. "Book Review: Revelation Completed: Revelation." Expository Times 111, no. 2 (November 1999): 65–66. http://dx.doi.org/10.1177/001452469911100215.

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Rowland, Christopher. "Book Review: Revelation." Theology 97, no. 778 (July 1994): 306–7. http://dx.doi.org/10.1177/0040571x9409700420.

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Sweet, John. "Book Review: Revelation." Theology 102, no. 809 (September 1999): 367–68. http://dx.doi.org/10.1177/0040571x9910200512.

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Sleeper, C. Freeman. "Book Review: Revelation." Interpretation: A Journal of Bible and Theology 53, no. 3 (July 1999): 315–16. http://dx.doi.org/10.1177/002096439905300320.

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Boring, M. Eugene. "Book Review: Revelation." Interpretation: A Journal of Bible and Theology 54, no. 3 (July 2000): 312–16. http://dx.doi.org/10.1177/002096430005400311.

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Wilson, J. Christian. "Book Review: Revelation." Interpretation: A Journal of Bible and Theology 56, no. 1 (January 2002): 106. http://dx.doi.org/10.1177/002096430005600124.

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Vinson, Richard. "Book Review: Revelation." Interpretation: A Journal of Bible and Theology 57, no. 1 (January 2003): 88. http://dx.doi.org/10.1177/002096430005700124.

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Thomas, John Christopher. "An Appreciation and Critique of Craig R. Koester, Revelation (ayb 38A; New Haven and London: Yale University Press, 2014) with Special Reference to Revelation 15.6–22.21." Journal of Pentecostal Theology 24, no. 1 (March 28, 2015): 24–31. http://dx.doi.org/10.1163/17455251-02401004.

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This review article is devoted to Revelation 15.6–22.21 in Craig R. Koester’s ayb volume on the Book of Revelation. The volume is praised for its exhaustive research, prudent judgments, and textual sensitivity. Among the issues raised are the topics of Revelation’s pneumatology, the commentary’s somewhat restrictive use of the Johannine literature, the issue of works and grace, and the significance of the kings of the earth in New Jerusalem and the conversion of the nations.
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Azizy, Jauhar, and Muhammad Sairi. "AL-QUR’AN ANTARA WAHYU AURAL DAN KODIFIKASI ‘UTHMĀNĪ." ILMU USHULUDDIN 5, no. 2 (October 3, 2019): 93–111. http://dx.doi.org/10.15408/iu.v5i2.12456.

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This study will begin by discussing the history of the Qur’an, the Qur’an as a revelation, the history of the writing of the Qur’an and the content of the discussion of the Qur’an. By describing what the initial scriptures were written about and when the general codification of the Koran was agreed upon became the main global reference, it could be understood by educated people, especially the laity. As we already know that the Koran in general is initially a complex thing, meaning that the process of occurrence requires stages that are not instantaneous. Various concepts related to the scriptures, such as “God, Angels, Revelations, Prophets,” are often understood as taken forgranted. Likewise the process of revelation of the Qur’an, such as narration, writing, gathering and opening, is often not a concern. This paper intends to discuss the Qur’an from a Historical-Theological perspective. Other things accepted in dogma, such as God's word, verse structure, spelling, and structure of the text, are questioned again by positioning in the historical context at the time the revelation was revealed and then written. The emphasis of this paper is on the process of sacralization of the Koran having a long journey and intersecting with the historical events of the Muslims between the aural and the codification of ‘Uthmānī. Briefly, outlining the history of revelation and writing of the Koran becomes a “holy book” for religious communities. The process of sacralization of the "holy book" cannot be separated from the increasingly mature written tradition of human life that is complex. But does not deny the tradition of previous writings, such as the Bible or books of the Jews and Christians. Because the tradition of writing al-Qur’an is imitating from previous books. Is that right?.
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Singer. "A Book of Revelation." symplokē 27, no. 1-2 (2019): 341. http://dx.doi.org/10.5250/symploke.27.1-2.0341.

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Dissertations / Theses on the topic "Book of Revelation"

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Kim, Sungkuk. "Psalms in the Book of Revelation." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/10593.

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The book of Revelation includes more references to the Hebrew Scriptures than any other NT book. Even the sheer volume of scriptural references in the book of Revelation seems to suggest that the study of scriptural references is fundamental to understanding the book, as scholars have recognised for some time. Unlike the prophetic books, scholars have not given significant attention to the Psalms, although they do recognise the presence of many allusions to the Psalms. Through in-depth examination of the use of Psalms in Revelation this thesis demonstrates how significantly the Psalms influenced on the composition of the book of Revelation and offers a fresh insight of the structure and theology of the book. Part I (chapters 2–3) offers the background of this study. Chapter 2 discusses the use of Psalms in Second Temple Judaism, focusing on how the book of Psalms was employed in the Dead Sea Scrolls and the characteristics of the Greek translation of the Hebrew Psalms. Chapter 3 considers the significance of the Psalms for the early Christian communities. The Syriac version of the Psalms and the use of Psalms in the NT provide significant data/evidence for its use in early Christianity. Part II (chapters 4–7) examines all detectable cases of Psalms in Revelation. The cases are divided into four categories: strong allusion (chapter 4), probable allusion (chapter 5), possible allusion (chapter 6) and influence (chapter 7). In total, thirty-seven cases are considered: eight for strong allusion, seven for probable, nine for possible, and twelve for influence. As a conclusion of the study, Part III (chapter 8) presents the significance of the Psalms in the book of Revelation. The chapter sheds light on liturgical use of Psalms in the book of Revelation and in relevance with the Psalms some theological themes important for understanding the book will be set forth.
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Hoffmann, Matthias Reinhard. "Angelomorphic Christology and the Book of Revelation." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/1740/.

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Thomas, Rodney Lawrence. "Magical motifs in the Book of Revelation." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/1892/.

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Schilling, David V. "The rapture according to the Book of Revelation /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Underwood, Sarah Suzanne. "'Hē martyria Iēsou' in the Book of Revelation." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708561.

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Briggs, Robert A. "Jewish temple imagery in the Book of revelation /." New York ; Paris : P. Lang, 1999. http://catalogue.bnf.fr/ark:/12148/cb376263273.

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Hutchcraft, Jason Mark. "Clearing our vision sermons on the book of Revelation /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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McCormack, P. J. "The nature of judgement in the Book of the Revelation." Thesis, Queen's University Belfast, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343692.

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Wood, Shane Joseph. "Alter-Imperial paradigm : Empire studies and the Book of Revelation." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/10615.

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The question “How does Revelation interact with the Roman Empire?” weaves its way through the past 125 years of scholarly research on the Apocalypse. Yet, flawed methodologies, false assumptions, and limited trajectories have led to poor conclusions that posture Revelation as nothing more than a vitriolic attack on the Roman Empire that intends to incite, reveal, and/or remind Christians of imperial evil. This thesis challenges this academic narrative of the Apocalypse through the development and implementation of the Alter-Imperial paradigm. Repositioning the theoretical background of the imperial inquiry around Empire Studies, the Alter-Imperial paradigm applies insights from Postcolonial criticism and “examinations of dominance” to engage the complexities of the relationship between the sovereign(s) and subject(s) of a society—a dynamic far more intricate than either rebellion or acquiescence. From this disposition, various forms of Roman propaganda (from Augustus to Domitian) are explored to surface the Sovereign Narrative saturating the public transcript and immersing the subjects in key messages of absolute dominance, divine favor, and imperial benevolence. The date of Revelation’s composition, then, is established to isolate the socio-historical analysis to the Flavian dynasty, paying particular attention to the viewpoint of the oppressed and the question of “persecution.” The Flavian dynasty’s essential development of an anti-Jewish environment (intensified in Domitian’s reign) offers not only a contentious context for Christian communities—still viewed as indistinguishable from Jewish communities by Roman elite—but also indelible images of imperial propaganda through which subject texts, like Revelation, can interact with the empire. From this vantage point, the Alter-Imperial paradigm offers fresh interpretative possibilities for familiar (and even forgotten) texts, such as Revelation 20:7-10. This enigmatic passage depicts the release of Satan from a 1,000 year imprisonment at a climactic moment in the Apocalypse, and yet, this text is widely neglected in Revelation scholarship. Parallels to Roman triumphal processions (a central element in Flavian propaganda), however, demonstrate that Revelation 20:7- 10 depicts Satan as the bound enemy leader marching in God’s triumphal procession. Nevertheless, the Alter-Imperial paradigm does not stagnate at intriguing textual parallels. Indeed, this interpretation of Revelation 20:7-10 postures the interpreter to poignantly address the question: “How does Revelation interact [not merely subvert] the empire?” Specifically, the use of Roman imagery in the subject text does not necessitate an “anti-imperial” intent, but may simply be the grammar with which the subject text constructs their Alter-Empire. In fact, the Alter-Imperial paradigm suggests that to reduce Revelation to an anti-Roman document intent on the empire’s destruction is to over-exaggerate Rome’s significance in the subject text and, then, to miss its true target—the construction of the Alter-Empire through the destruction of the true enemy, Satan.
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Wongratanamajcha, Suriya. "Bridal imagery in Revelation 21-22 the contextualization of the book of Revelation in the context of Thailand /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Books on the topic "Book of Revelation"

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Anderson, William Angor. The Book of Revelation. Mission Hills, Calif: Benziger Pub. Co., 1988.

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Malaty, Tadrous Y. The book of Revelation. Sporting, Alexandria, Egypt: St. George's Coptic Orthodox Church, 1996.

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The book of Revelation. London: Samuel Bagster, 1986.

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The Book of Revelation. Grand Rapids, Mich: W.B. Eerdmans, 1998.

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The book of Revelation. New York: A.C. Armstrong, 1985.

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The book of Revelation. London: SCM Press, 2008.

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Mike, Smith, and Blair Joe 1941-, eds. The book of Revelation. Dallas, Tex: Baptistway Press, 2005.

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The Book of revelation. London: Bloomsbury, 1999.

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Ruckman, Peter S. The book of Revelation. Pensacola, Fla: Bible Baptist Bookstore, 1988.

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Cory, Catherine A. The Book of Revelation. Collegeville, Minn: Liturgical Press, 2006.

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Book chapters on the topic "Book of Revelation"

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Rowland, Christopher. "The Book of Revelation." In Eschatology in Antiquity: Forms and Functions, 422–32. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315459486-31.

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Hidalgo, Jacqueline M. "“The Holy City Which Has Been Written in This Book”: The Utopian Scripturalization of Revelation." In Revelation in Aztlán, 75–126. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59214-9_3.

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Hidalgo, Jacqueline M. "“Faith and Social Justice Are So Connected in My Book”: Scriptures, Scrolls, and Scribes as Technologies of Diaspora." In Revelation in Aztlán, 213–60. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59214-9_6.

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"Introduction to the Book." In Revelation, 3–26. Yale University Press, 2020. http://dx.doi.org/10.12987/9780300211030-004.

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"Title and Introduction to the Book." In Revelation, 208–30. Yale University Press, 2020. http://dx.doi.org/10.12987/9780300211030-012.

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Mangina, Joseph. "Revelation (Book of)." In T&T Clark Companion to Atonement. Bloomsbury T&T Clark, 2017. http://dx.doi.org/10.5040/9780567677273.ch-086.

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Fleischacker, Samuel. "Revelation." In The Good and the Good Book, 66–82. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198733072.003.0005.

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"The Conclusion of the Book (22:6-21)." In Revelation, 248–54. Fortress Press, 1993. http://dx.doi.org/10.2307/j.ctv1hqdhrz.53.

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"Deuteronomy’s Revelation." In The Book of Revolutions, 109–34. The Jewish Publication Society, 2022. http://dx.doi.org/10.2307/j.ctv2r4kwnx.14.

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"Why read Revelation?" In Revelation: Book of Torment, Book of Bliss. T&t Clark, 2021. http://dx.doi.org/10.5040/9780567696809.ch-001.

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Conference papers on the topic "Book of Revelation"

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Faraoanu, Iulian. "THE SPIRITUAL SYMBOLISM OF HUMAN CLOTHING IN THE BOOK OF REVELATION." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s8.027.

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Michael, M. G. "Demystifying the number of the beast in the book of revelation: Examples of ancient cryptology and the interpretation of the “666” conundrum." In 2010 IEEE International Symposium on Technology and Society (ISTAS). IEEE, 2010. http://dx.doi.org/10.1109/istas.2010.5514656.

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ROTARU, Ioan-Gheorghe. "The Vision of the Apostol John in the Book of Revelation, Constructed Around the Tension Between the Present and the Future, in the Vision of Jacques B. Doukhan." In DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.6.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Reports on the topic "Book of Revelation"

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Needham, Glenn R., Uri Gerson, Gloria DeGrandi-Hoffman, D. Samatero, J. Yoder, and William Bruce. Integrated Management of Tracheal Mite, Acarapis woodi, and of Varroa Mite, Varroa jacobsoni, Major Pests of Honey Bees. United States Department of Agriculture, March 2000. http://dx.doi.org/10.32747/2000.7573068.bard.

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Objectives: The Israeli work plan regarding HBTM included: (a) producing a better diagnostic method; (b) following infestations during the season and evaluating damage to resistant bees and, (c) controlling HBTM by conventional means under local conditions. For varroa our plans to try novel control (e.g. oil novel control (e.g. oil patties & essential oils) were initially delayed by very low pest populations, then disrupted by the emergence of fluvalinate resistance. We monitored the spread of resistance to understand it better, and analyzed an underlying biochemical resistance mechanism in varroa. The US work plan focused on novel management methods for both mites with an emphasis on reducing use of traditional insecticides due to resistance and contamination issues. Objectives were: (a) evaluating plant essential oils for varroa control; (b) exploring the vulnerability of varroa to desiccation for their management; and (c) looking for biological variation in HBTM that could explain virulence variability between colonies. Although the initial PI at the USDA Beltsville Bee Lab, W.A. Bruce, retired during the project we made significant strides especially on varroa water balance. Subcontracts were performed by Yoder (Illinois College) on varroa water balance and DeGrandi-Hoffman (USDA) who evaluated plant essential oils for their potential to control varroa. We devised an IPM strategy for mite control i the U.S. Background: Mites that parasitize honey bees are a global problem. They are threatening the survival of managed and feral bees, the well-being of commercial/hobby beekeeping, and due to pollination, the future of some agricultural commodities is threatened. Specific economic consequences of these mites are that: (a) apiculture/breeder business are failing; (b) fewer colonies exist; (c) demand and cost for hive leasing are growing; (d) incidences of bee pathogens are increasing; and, (e) there are ore problems with commercial-reared bees. As a reflection of the continued significance f bee mites, a mite book is now in press (Webster & delaplane, 2000); and the 2nd International Conference on Africanized Honey Bees and Bee Mites is scheduled (April, 2000, Arizona). The first such conference was at OSU (1987, GRN was co-organizer). The major challenge is controlling two very different mites within a colony while not adversely impacting the hive. Colony management practices vary, as do the laws dictating acaricide use. Our basic postulates were that: (a) both mites are of economic importance with moderate to high infestations but not at low rates and, (b) once established they will not be eradicated. A novel strategy was devised that deals with the pests concomitantly by maintaining populations at low levels, without unnecessary recourse to synthetic acaricides. Major Conclusions, Solutions, Achievements: A major recent revelation is that there are several species of "Varroa jacobsoni" (Anderson & Trueman 1999). Work on control, resistance, population dynamics, and virulence awaits knowing whether this is a problem. In the U.S. there was no difference between varroa from three locales in terms of water balance parameters (AZ, MN & PA), which bodes well for our work to date. Winter varroa (U.S.) were more prone to desiccation than during other seasons. Varroa sensitivity to desiccation has important implications for improving IPM. Several botanicals showed some promise for varroa control (thymol & origanum). Unfortunately there is varroa resistance to Apistan in Israel but a resistance mechanism was detected for the first time. The Israel team also has a new method for HBTM diagnosis. Annual tracheal mite population trends in Israel were characterized, which will help in targeting treatment. Effects of HBTM on honey yields were shown. HBTM control by Amitraz was demonstrated for at least 6 months. Showing partial resistance by Buckfast bees to HBTM will be an important IPM tactic in Israel and U.S.
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