Journal articles on the topic 'Eschatological age'
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1
Lear, Joseph M. "Theology through Eschatological Story." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 54–60. http://dx.doi.org/10.1163/17455251-30010005.
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Abstract Daniela Augustine’s The Spirit and the Common Good is a preachable theology because it is story – the story of the coming kingdom made present by the Spirit’s outpouring on Pentecost. Her book finds a fruitful locus of theological reflection in the former Yugoslavia’s Third Balkan War, by which she confronts the protological narrative of human violence with the counternarrative of the Scriptures, the Spirit, and the glorious transformation at the end of the age. In order to put flesh on Christian hope in the contemporary contexts, Augustine turns to hagiographical stories in the former Yugoslavia. Hagiography is not without perils for the theological task, not least in that it can downplay the sinfulness of the saints’ lives. But, as in the practice of Pentecostal testimony, Augustine’s work gives glory to God, not humans for the work of God in the world.
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Kaliff, Anders. "Grave Structures and Altars: Archaeological Traces of Bronze Age Eschatological Conceptions." European Journal of Archaeology 1, no. 2 (1998): 177–98. http://dx.doi.org/10.1179/eja.1998.1.2.177.
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Mortuary practice can be interpreted as a system of rituals based on people's perceptions of life and death. There is a great deal to suggest the prehistoric find sites we usually call cemeteries also had an important function as ritual sites. Several types of structure occurring at cemeteries from the late Bronze Age and the early Iron Age in southern Scandinavia favour a broader interpretation of these sites. This article is based on the results of the excavated ritual and burial site at Ringeby in Kvillinge parish, Östergötland, an excavation which was undertaken with the express purpose of studying the archaeology of religion. The article also includes a general discussion of the concept of ‘grave’ and different types of structure which can be interpreted as places for cults.
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Eve, Eric. "The Miracles of an Eschatological Prophet." Journal for the Study of the Historical Jesus 13, no. 2-3 (May 5, 2015): 131–49. http://dx.doi.org/10.1163/17455197-01302005.
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While it has not been a central aspect of his work on the historical Jesus, E.P. Sanders has contributed to the understanding of Jesus’ miracles. In Jesus and Judaism, Sanders argued that Jesus was an eschatological prophet and maintains that he certainly healed people in ways that his contemporaries regarded as miraculous, but that his miracles were not signs of the end, and cannot be used to determine what type of figure he was. The fuller treatment of miracles in the later The Historical Figure of Jesus emphasizes the exorcisms and dismisses the nature miracles as having made minimal impact, leading Sanders to conclude that Jesus’ miracles were not as spectacular as the Gospels suggest, and that they probably led his contemporaries to view Jesus as a holy man like Honi the Circle-Drawer, although Jesus himself probably understood his miracles as signs of the imminent arrival of the new age, and his disciples may have come to see them as a defeat of evil powers and as a legitimation of Jesus’ claims. After summarizing Sanders’s arguments this article goes on to suggest how some of their foundations may be secured while also suggesting that the case for associating Jesus’ miracles with his role as an eschatological prophet may be stronger than Sanders allowed. It then concludes by indicating how Sanders’s account of the role of Jesus’ miracles might be further rounded out first by exploring their possible symbolism (as Sanders does with the Temple incident) and second through various social-scientific approaches.
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O'day, Gail R. "Back to the Future: The Eschatological Vision of Advent." Interpretation: A Journal of Bible and Theology 62, no. 4 (October 2008): 357–70. http://dx.doi.org/10.1177/002096430806200402.
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The cyclical nature of the church's timekeeping means that the sacred story begins anew at Advent, inviting the church to place the coming of the Christ child in a cosmic context in which even time is redefined by God's anticipated in-breaking into the world. Advent is the season of new beginnings and new hopes in its anticipation of the dawning of God's new age.
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Jackson, Peter. "A New Order of the Ages: Eschatological Vision in Virgil and Beyond." Numen 59, no. 5-6 (2012): 533–44. http://dx.doi.org/10.1163/15685276-12341238.
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Abstract Proceeding from the Latin mottoes for the Great Seal of the United States, this paper explores the use and repercussions of eschatological themes in Virgil’s poetry. A hitherto unnoticed datum in the history of the Great Seal’s final design exemplifies how comparatively recent readings of the myth of Aeneas and the Cumaean Sibyl could inform our understanding of how the same myth was conceived in the Augustan Age. The discussion revolves around topics such as ekphrasis, the conflation of memoir and myth, and the eschatological significance of spatial and temporal transmission. The final part of the paper introduces some new thoughts concerning the ludi tarentini and the centennial life span.
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Penman, Leigh T. I. "Between Utopia and New Jerusalem: Eschatological Projectors and Lutheran Confessional Culture in the Seventeenth Century." Early Science and Medicine 21, no. 5 (December 5, 2016): 470–91. http://dx.doi.org/10.1163/15733823-00215p03.
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Contributing to discussions concerning the influence of eschatological ideas on trajectories of natural philosophy in the early modern period, the present article analyses several distinct projects which emerged from the intellectual and religious traditions of Lutheran confessional culture, which imagined a future earthly golden age that existed in a discursive space between communistic utopia and heavenly Jerusalem. A consideration of this impulse among figures who emerged from Lutheran culture – like Wolfgang Ratke, Wilhelm Eo Neuheuser, Johann Valentin Andreae, Johann Permeier, and even Samuel Hartlib – sheds a unique light on broader issues of epistemology, eschatology and reforming activism of the period, and the varying cultures – natural philosophical, political and religious – which could be harmonized within the ambit of an encompassing eschatological vision.
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Osek, Ewa. "Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego." Vox Patrum 50 (June 15, 2007): 331–43. http://dx.doi.org/10.31743/vp.6720.
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According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future. The first age of history - the Paradise - was the time of perfection of human race (represented by Adam and Eve) and of incorruptibility of their natural environment. There was no death, no desease, no disasters. The human condition was very high, because Adam was the king of the nature. His dominion over the earth and the animals was very kind and gentle. The first people were vegetarians and they didn’t kill animals. The Paradise man’s perfectibility corresponded to the perfect State of Paradise plants (for example, a rose had no thoms), to the gentleness of all the animals, and to mildness of the climate. The origin of death and all disasters was the Fali of Adam. St. Basil said that the duty of Adam was everlasting, never-ending contemplation of God, whose novice Adam could hear. But Adam ceased his ascetic practice because of temptation of boredom and sadness. Immediately after the first Adam’s sin started the times of imperfection, corruption, and death. The age of the Paradise happiness has gone, and now, in our times, everywhere there is pain, illness, pollution, climatic anomalies, etc. Man is not already the king of nature: now he is just a steward of God. The good stewardship will be rewarded by God after the Last Judgement and the prize will be eternal salvation or return to the eschatological Paradise. But succeeding generations of people sin in much more terrible manner then Adam, and their crimes, called progress, waste the earth by causing further degeneration and pollution of environment. These bad stewards will be punished in Heli among the lightless fire and the worms eating their bodies. The sins of bad stewards will cause condemnation of some part of nature with them, because the human beings won’t can exist without their natural environment even in eschatological endless Heli. The consummation of the world won’t be the end of existence of nature. After this eschatological event nature will be still exist in some transfigured and spiritual “better shape” except for the lightless fire and worms going to be punished with the reprobates in the Heli, parallel to the higher State of human souls (called by St. Paul “new creation”). Then, man’s responsibility for natural world can be called eschatological or eternal.
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Eliav-Feldon, Miriam. "Invented Identities: Credulity in the Age of Prophecy and Exploration." Journal of Early Modern History 3, no. 3 (1999): 203–32. http://dx.doi.org/10.1163/157006599x00242.
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AbstractThe sixteenth century was a golden age for impostors and pretenders of many kinds. In addition to the pre-modem lack of means for establishing a person's identity, other contributing factors for the success of impostors were the inability to distinguish between fact and fiction in the flood of reports about newly-discovered lands, the desperate desire of European monarchs to believe in the existence of potential allies against Islam and the eschatological mood bred by the Age of Fear. This article attempts to gauge early modem gullibility by examining the attitudes towards David Reuveni, a self-proclaimed prince from a land of the lost tribes of Israel, who was accepted almost without reservations by Pope, kings and learned cardinals in the 1520s.
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Brady, Christian. "The Use of Eschatological Lists within the Targumim of the Megilloth." Journal for the Study of Judaism 40, no. 4-5 (2009): 493–509. http://dx.doi.org/10.1163/157006309x443477.
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AbstractSeveral of the Targumim of the Megilloth contain lists (songs, famines, kings, etc.) that culminate in the future Messianic age. For example, Tg. Song opens with the list of Ten Songs and Tg. Ruth opens with the list of Ten Famines. Such lists are well known from other midrashic texts and this article will consider how and why these lists are used in the Targumim of the Megilloth and will propose that these additions are not merely the result of an opportunity presented by the Hebrew text but are being used specifically to further the overarching exegetical agenda of the Targum in question.
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Hubbard, Jamie. "A Tale of Two Times: Preaching in the Latter Age of the Dharma." Numen 46, no. 2 (1999): 186–210. http://dx.doi.org/10.1163/1568527991517941.
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AbstractSharing a cyclical cosmogony with other Indian worldviews, Buddhism is ordinarily thought to be unconcerned with specific historical events, looking instead towards the individual transcendence of temporal becoming as the goal of religious practice. One counterpoint to this prevailing attitude is the tradition of the decline of the dharma, premised upon the historical uniqueness or specificity of Śākyamuni's teachings and an attendant eschatological consciousness of temporal distance from the time of the teacher and his teachings. Interestingly, the Lotus Sutra presents both a transcendent and historically unique interpretation of Śākyamuni's lifetime. Nichiren, among others, attached importance to the historical specificity of Śākyamuni and his teachings, and hence understood the Lotus Sutra to demand attention to the preaching or evangelical spread of the true teachings.
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Congdon, David W. "Deworlded within the World: Bultmann's Paradoxical Politics in an Age of Polarization." Theology Today 79, no. 1 (March 27, 2022): 52–66. http://dx.doi.org/10.1177/00405736211065468.
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Rudolf Bultmann has long been criticized for failing to reflect theologically on political life, and even for developing an apolitical theology that many consider to be supportive of the political status quo. This article challenges that reading by examining Bultmann's account of eschatological existence as a form of social identity set in contrast to what he regarded as the gnostic form of identity: an apocalyptic mode of existence that separates between an objectively redeemed community and an unredeemable world. The gnostic bifurcation between in-group and out-group represents a kind of social polarization that Bultmann rejects in favor of a paradoxical form of existence that is “deworlded within the world.” Bultmann's theology generates a paradoxical politics that becomes highly relevant in light of the apocalyptically polarized nature of contemporary American political life.
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Burton, Diana. "Utopian Motifs in Early Greek Concepts of the Afterlife." Antichthon 50 (November 2016): 1–16. http://dx.doi.org/10.1017/ann.2016.2.
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AbstractThis paper explores the use of utopian motifs in early Greek concepts of the afterlife. The notion of a paradisiacal existence for selected heroes after death is widespread in Greek thought, going back at least as far as Hesiod, and appearing in such diverse sources as Pindar, the Orphic gold leaves, Attic comedy, and Lucian. Such idyllic afterlives share various features common to Lewis Mumford’s ‘utopias of escape’ (The Story of Utopias, London, 1922, 15), such as the absence of pain and toil, plentiful and self-supplying food and drink, the company of one’s peers, and so forth. They also share the utopian ideals of selective and restricted citizenship – although the requirements for entry may vary. The popularity of eschatological utopias is associated with the theme of a lost ‘Golden Age’ and the consequent assumption of the inevitable decline of human societies. Although often regarded as escapist fantasies, eschatological utopias do react, often critically, to perceived issues in the societies that constructed them. Their unreal nature is regarded as problematic, and through their association with Kronos and the Golden Age they exemplify the dangers ofanomia.But they also provide a means by which an individual can preserve his consciousness and identity in death.
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Osek, Ewa. "Odpowiedzialność człowieka za przyrodę w ujęciu Bazylego Wielkiego." Vox Patrum 48 (June 15, 2005): 79–104. http://dx.doi.org/10.31743/vp.8712.
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According to St. Basil the human condition and the State of nature are always the same. The histories of the mankind and natural world are closely connected, because of his conception of the nature, conceived as the whole of which a man is a part. St. Basil basing himself on the Scriptures divides the word history into three stages: 1) the Paradise age, 2) the times after the Fali, and 3) eschatological timeless future.
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Brand, Itzhak. "Following the Path of the Water Libation." Review of Rabbinic Judaism 15, no. 1 (2012): 43–60. http://dx.doi.org/10.1163/157007012x622917.
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Abstract Some of the precepts pertaining to the holiday of Sukkot involve water and the prayer for rain; of these, the most prominent is nissukh ha-mayim, the water libation. The water libation has an eschatological and cosmological character. According to R. Eliezer b. Jacob in the Mishnah, the water was brought to the altar through the Water Gate, because “the water that will flow from under the threshold of the House in the future [i.e., in the messianic age] trickles through it.” This alludes to Ezekiel’s vision of a thin stream of water that emerges from the Temple and grows until it becomes a flowing river whose waters have special properties of blessing and healing. The scholarly literature has addressed the eschatological interpretation of the water libation ritual in various contexts. Here I expand on this and show how the elements of the vision correspond closely to the elements of the ritual. The focus will be on the path by which the water was brought into the Temple and then to the altar, first in the ritual and then in the vision.
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Jakobsen, Martin. "Kristus og naturen." Scandinavian Journal for Leadership and Theology 9 (February 21, 2022): 26–44. http://dx.doi.org/10.53311/sjlt.v9.67.
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Christ and nature: An evangelical eco-theology
This article motivates evangelical environmental care. Theological environmental ethics tends to be based on the doctrine of creation, but evangelical ethics – if it wants to be properly evangelical and convincing to evangelicals – should be based on the heart of the evangelical faith, namely on Jesus Christ. I argue that belief in the resurrection of Christ has relevance for a Christian environmental ethics. Paul's ethics is tied to his eschatology. He argues that the eschatological reality should shape our stance toward the reality of this present age. The eschatological reality is revealed in the life, death, and resurrection of Jesus Christ. When the disciples meet the resurrected Jesus, they see that the same body that hung on the cross and lay in the tomb is now a resurrected glorified body. As Paul points out in 1 Corinthians 15, the continuity between our earthly bodies and the resurrected body entails that we should take care of our bodies. By pointing to Romans 8, I argue that the same line of reasoning applies to nature: the continuity between creation and the new creation entails that we should take care of nature.
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Mielcarek, Krzysztof. "Prayers of Old People: Zechariah, Simeon and Anna." Verbum Vitae 22 (December 14, 2012): 75–92. http://dx.doi.org/10.31743/vv.2048.
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The article presents an analysis of three figures of Lucan version of the infancy narrative: Zechariah (Luc 1,5-23.57-79), Simeon (Luc 2,25-35), and Anna (Luc 2,36-38). There at least two thing that make these people alike: they are all in their old age and they pray to God. Even though the material concerning these personages is not fully comparable, it is possible to capture some similarities in their prayer: historical perspective, eschatological dimension, and universalism. All these three people not only pray to God but also the bear a witness to God.
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Du Toit, A. B. "Lewensgemeenskap met God as essensie van Bybelse spiritualiteit." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 28–46. http://dx.doi.org/10.4102/ve.v14i1.1274.
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Living communion with God as essence of biblical spiritualityOur age experiences an urgent need for real spirituality. This article is intended as a further contribution to the local discussion on this topic. Life-long communion with God is highlighted as the essence of biblical spirituality, although the Bible contains different traditions and types in this regard. The most important aspects of this living fellowship with God is the praesentia Dei, the relational framework within which it takes place, metaphors reflecting its existence, specific moments of meeting with God, and its ethical and eschatological edges.
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Uciecha, Andrzej. "Pozycja starców w literaturze Ojców Syryjskich." Vox Patrum 56 (December 15, 2011): 401–9. http://dx.doi.org/10.31743/vp.4233.
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In this contribution author analyse certain christological and eschatological aspects of old age in writings of the Syriac Church Fathers: Testament of Adam a Christian (pseudepigraphical work from 3rd century A.D.), Acts of the Holy Apostle Thomas (the New Testament apocrypha from 3rd century A.D.), Demonstration on death and the last days of Aphrahat the Persian Sage (4th century A.D.), Hymns of Ephrem the Syrian On Paradise, On Virginity, On the Nativity, and at last one homily from Liber Graduum (a collection of 30 spiritual homelies from 5th century A.D.).
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Francis, Keith A. "Ecumenism or Distinctiveness? Seventh-Day Adventist Attitudes to the World Missionary Conference of 1910." Studies in Church History 32 (1996): 477–87. http://dx.doi.org/10.1017/s0424208400015588.
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For the Seventh-day Adventist Church, whose doctrines are rooted in eschatological and apocalyptic theology, ecumenism is problematic. While the Church sees itself as one heir of the historic tradition of Christianity and so welcomes recognition as part of the mainstream, it also claims to be the organization through which God proclaims a special message to the modern age. Put simply, sometimes Seventh-day Adventists are happy to be part of the universal Church and at other times they claim to be members of the only true Church. Obviously, the latter, exclusivist attitude is in contradiction to the ethos of the ecumenical movement.
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Meylahn, Johann-Albrecht. "Called into the Freedom of Christ in a Postmodern Age and the Moral Debate." Verbum et Ecclesia 26, no. 3 (October 3, 2005): 740–55. http://dx.doi.org/10.4102/ve.v26i3.248.
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Within Postmodernity we are facing tremendous ethical challenges while upholding a strong sense of freedom. In this essay I argue that this freedom is often still interpreted within a modern paradigm as an essential freedom of presence which has its roots in Neo-Platonic thinking. In Paul’ s letter to the Galatians there are insights to a different interpretation of the freedom we have in Christ as an eschatological freedom of calling and promise. This freedom can only be grasped in faith and is never the possession of any one individual or community, but rather a continuous challenge. It is a freedom that creates space for the other (for that, that seemed impossible) to become present (possible) and therefore it finds itself between justice (dike) and mercy – justice, as that which creates space for those who do not have space (presence), the unheard voices and the marginalised voices; and mercy which brings these unheard voices (the non-present) into being. This is the freedom to which the Cross beckons and the Resurrection inspires.
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Kim, Junghyung. "Christian Anthropology in an Age of Science: Between Anthropocentrism and Non-Anthropocentrism." Expository Times 129, no. 12 (January 23, 2018): 547–53. http://dx.doi.org/10.1177/0014524617753327.
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Is Christianity so incurably anthropocentric that the demise of anthropocentrism would be tantamount to the falsification of the Christian faith? Would Christianity be able to survive modern scientific challenges to the long-held anthropocentric world picture? Responding to these questions, I claim that the Christian doctrine of incarnation strongly supports the Christian belief in humanity’s special position in God’s created world, whereas it is not only possible but also mandatory to reconstruct a non-anthropocentric Christian doctrine of creation and humanity. First, as regards the non-anthropocentric idea of creation, I propose that creation, instead of redemption, should the overarching framework of Christian theology, the goal of creation is much greater than human redemption, and our human species is a companion to other creatures on the way to the eschatological consummation. With this non-anthropocentric Christian doctrine of creation in mind, however, I even more strongly maintain that humanity has a special position in God’s created world. Even if the traditional doctrine of imago Dei may not successfully convince us of the idea of human uniqueness in the face of scientific challenges, I argue, the authentic Christian affirmation of the incarnation of God in the specifically human form lays a firm foundation for the Christian belief in God’s special concern with our human species.
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Fahlander, Fredrik. "Intersecting Generations: Burying the Old in a Neolithic Hunter-fisher Community." Cambridge Archaeological Journal 23, no. 2 (April 22, 2013): 227–39. http://dx.doi.org/10.1017/s0959774313000243.
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This article explores the potential of studying the social dimensions of old age and aged bodies in the past. Because old age is relative to life-expectancy figures, diet and lifestyle, calendric years are avoided when defining old age. Instead a composite approach is advocated that includes, for example, traces of wear and joint diseases to identify a threshold between adulthood and a period of seniority. The approach is applied to the Middle Neolithic burial ground Ajvide on the island of Gotland in the Baltic Sea. Eleven individuals (six men, five women, or 18 per cent of the 62 analysed burials) are regarded as ‘aged bodies’. At Ajvide a majority of these individuals are buried in graves that overlap earlier burials containing younger individuals of the same sex. It is argued that this pattern is due to eschatological ideas of ‘generational merging’ of bodies. This practice changes over time, which is suggested to be a part of the overall hybridization processes at the site.
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Тодиев, Александр. "Eschatology in the Intertestamental Period in Light of 4 Ezra 6, 7-10." Библейские схолии, no. 1(1) (June 15, 2020): 104–12. http://dx.doi.org/10.31802/bsch.2020.1.1.005.
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Материал статьи посвящён библейской эсхатологии. В межзаветной апокалиптической литературе жизнь мира делилась обыкновенно на две половины или же на два века: «нынешний век», «грядущий век». Для Ездры концепция «двух веков» является магистральной. В статье рассматривается аллегорическое переложение в 3 Езд. данной эсхатологической темы на мотив истории Иакова и Исава. Отмечена историософская традиция толкования 3 Езд. 6, 7-10. The article is devoted to the biblical eschatology. In the intertestamental apocalyptic literature the life of the world is divided commonly into two halves, or into two ages: «this age», «the coming age». For 4 Ezra the concept of «two ages» is in the mainline. The article considers the allegorical arrangement in 4 Ezra of the mentioned eschatological theme according to the of the story of Jacob and Esau. There is marked the historiosophical tradition of interpretation 4 Ezra 6, 7-10.
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Zhuravel, Olga D. "The Autocratic Myth in the Late Journalism of Valentin Rasputin: The “Russian Idea” in an Eschatological Context." Vestnik NSU. Series: History and Philology 19, no. 6 (2020): 70–87. http://dx.doi.org/10.25205/1818-7919-2020-19-6-70-87.
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The article is devoted to research of features of mythological model, which is reflected in the late journalism of Valentin Rasputin. The complex of interconnected myths is revealed, their historical roots are traced. The eschatological myth is considered; the author shows that the messianic idea of Russia’s unique role in the world is accompanied by the construction of the enemy image. Images of internal enemies (liberals) and external enemies (Europe and America) are demonized. The eschatological experiences of the crisis moments of “adjustment period” and the beginning of the 21st century are accompanied by utopian nostalgia for the “Golden Age”, which the writer saw in the historical background of Russia, particularly in the Soviet era. The article considers Rasputin’s utopian idea of power and the government leader. Denying liberal values, the writer asserts the idea of a strong ruler, whose main function is to “fulfill God’s laws”. Stalin is recognized as an example of a leader who expressed the «national spirit». Rasputin’s mythology has common features with the concept of “Third Rome” and with some categories of Old Russian autocratic ideology of the 16th century, as well as with the ideas of Old Believers. The article traces the ways of constructing the author’s myth. The writer’s mythology is based on non-critical use of concepts and myths and is based on archetypes of national mythology. Besides, the writer constructs the myth with the help of language tools, creating neologisms and using estimation vocabulary. Rasputin's mythological model reflects the conceptual core of conservative ideology.
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Harris, Mark. "The Comings and Goings of the Son of Man." biblical interpretation 22, no. 1 (2014): 51–70. http://dx.doi.org/10.1163/15685152-0221p0004.
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Matthew’s eschatological schema presents difficult narrative puzzles, not least of which is the paradox between a ‘coming Son of Man’ who is assumed to be absent from earth in the present, and a risen Jesus who promises perpetual presence ‘until the end of the age’ (28.20). A suggestion of G.B. Caird will be explored using a narrative-critical approach that focuses especially on Matthew’s interests in divine presence, mountains and the significance of the Jerusalem Temple. It will be argued that the Matthean παρουσία may be read not so much as a ‘second coming’ but as a more continuous statement of presence from the cross and resurrection onwards. This places the ‘Son of Man’ as a narrative symbol of mediation between heaven and earth, in the clouds, on the final mountain-top, ‘until the end of the age’. It is suggested that this can be seen as part of Matthew’s theodicy for the destruction of the Temple in 70 ce.
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Peruzzotti, Francesca. "Confessione e biografia: per un avvenire fondato nella storia. Note a partire da Jacques Derrida e Jean-Luc Marion." ETHICS IN PROGRESS 8, no. 1 (May 1, 2017): 61–74. http://dx.doi.org/10.14746/eip.2017.1.4.
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This paper aims to draw a connection between Jacques Derrida and Jean-Luc Marion in regard to the role of negative theology. This scrutiny shows meaningful contributions of the Authors to a new definition of subjectivity in a post-metaphysical age, and their consideration about which possibilities are still open for a non-predetermined history given outside of the presence domain. The future is neither a totalisation of history by its end, nor a simple continuation of the present. It is an eschatological event, where the relationship with the other plays a crucial role for the self-constitution. Such an interlacement is generated by the confession, where the link between past and future is not causally determined, but instead it is self-witness, as in Augustine’s masterpiece, essential reference for both the Authors
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Bonura, Christopher. "Eusebius of Caesarea, the Roman Empire, and the Fulfillment of Biblical Prophecy: Reassessing Byzantine Imperial Eschatology in the Age of Constantine." Church History 90, no. 3 (September 2021): 509–36. http://dx.doi.org/10.1017/s0009640721002158.
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AbstractModern scholarship often attributes to Eusebius of Caesarea (d. circa 340 AD) the view that God's heavenly kingdom had become manifest in the Roman Empire of Constantine the Great. Consequently, Eusebius is deemed significant in the development of Christian eschatological thought as the supposed formulator of a new “realized eschatology” for the Christian Roman Empire. Similarly, he is considered the originator of so-called “Byzantine imperial eschatology”—that is, eschatology designed to justify the existing imperial order under the emperors in Constantinople. Scholars advancing these claims most frequently cite a line from Eusebius's Tricennial Oration in which he identified the accession of the sons of Constantine with the prophesied kingdom of the saints in the Book of Daniel. Further supposed evidence has been adduced in his other writings, especially his Life of Constantine. This article argues that this common interpretation of Eusebius's eschatology is mistaken and has resulted from treating a few passages in isolation while overlooking their rhetorical context. It demonstrates instead that Eusebius adhered to a conventional Christian eschatology centered on the future kingdom of heaven that would accompany the second coming of Christ and further suggests that the concept of “Byzantine imperial eschatology” should be reconsidered.
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Dunn, Geoffrey D. "“With Length of Days I Will Gratify Him”." Scrinium 15, no. 1 (July 16, 2019): 44–61. http://dx.doi.org/10.1163/18177565-00151p04.
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Abstract The Bible has a variety of perspectives on old age. On the one hand, as exemplified in Ps 91(90):16 and 92(91):15, old age is a sign of God’s blessing and the elderly are held in high regard as valuable, while on the other, as exemplified in Ps 39(38):5; 71(70):9; and 90(89):10, life is seen as fleeting and length of days as insignificant and the elderly fear neglect. The psalms held a high place in Augustine’s Christian identity. This paper explores Augustine’s use of these verses to consider the extent to which his religious outlook shaped his perspectives on ageing, as well as addressing the question of whether or not he was aware of the conflict between the two perspectives. It will be argued that Augustine was not interested in the contradictions presented by the psalmist, and that he interpreted all the verses through an eschatological framework, such that an evaluation of the meaning and value of life is to be found only through a perception of eternity.
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Hultgård, Anders. "Old Scandinavian and Christian eschatology." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 344–57. http://dx.doi.org/10.30674/scripta.67184.
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The eschatological beliefs current in Scandinavia during the Viking and early Medieval periods can be grouped into two main traditions, denoted by the concepts of Ragnarok and Doomsday. The former has its roots in the pre-Christian religion of Scandinavia, the latter was brought to the north in the process of christianization. Although different in origin the two traditions did not, in the age with which we are concerned, necessarily reflect a strict division between adherents of the old faith and Christians. Syncretic versions of the Ragnarok concept were in circulation, one of which was presented by Snorri in his Edda. The common people, although officially christianized, apparently continued to transmit beliefs connected with the Ragnarok tradition. Scholarly research has tended to treat the two traditions separately. In fact they coexisted for centuries, leaving room for confrontation and mutual influences.
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Jacobsen, David Schnasa. "Going Public with the Means of Grace." Theology Today 75, no. 3 (October 2018): 371–82. http://dx.doi.org/10.1177/0040573618791739.
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This article articulates a revisionist homiletical theology of Word and Sacrament for a disestablished church in a disenchanted, post-secular world. Its understanding of the post-secular context, an age of religious resurgence nonetheless impacted by the secular, is grounded in Charles Taylor’s analysis of the Reformation as an engine of cultural change even today: disenchantment, shared vocation, and the “affirmation of the ordinary.” In this context, it seeks to revise Protestant notions of the gospel as promise in the direction of Richard Kearney’s onto-eschatological vision in The God Who May Be. Such a notion of promise, connected to Kearney’s “traversing presence” yet embracing its possibilizing force, pushes against attempts to re-trench and reenchant, as in some postliberal and radical orthodox theologies, in favor of a more apologetic public theology of Word and Sacrament.
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Baik, Woon Chul. "Decentralized Messianism and Synodalitas: Foundation of the New Testament Church Models." Society of Theology and Thought 87 (December 31, 2022): 9–52. http://dx.doi.org/10.21731/ctat.2022.87.9.
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What is the Synodalitas Church that the 16th Synod of World Bishops aims for? In order to understand the Synodalitas Church from a biblical point of view, we must first start with the Messianism of Jesus. Although Jesus distanced himself from the title of Messiah, he practiced the so-called decen-tralized messianism where he shared his identity, mission, and authority with his disciples. Jesus invited his disciples to call God Abba and gave them the authority to proclaim the good news of the kingdom of God through miracles (Lk 10,9). From a historical point of view, Jesus' decentralized messianism can be seen as a combination of Israel's decentralized political form, which was implemented until the age of the judges in the Old Testament, and royal messianism after the Davidic dynasty. The sharing of dominion between the king and the people appears as an eschatological vision in Daniel 7 where both the son of man and the people are given dominion, glory, and kingdom (Dn 7:14.27). Expressing himself as the Son of the Man, Jesus invited people to his eschatological authority and mission. Already in the early church, Jesus' disciples were called those who followed the way(Acts 9,2). The way is no different but the way of Jesus, the Lord(Mk 1,3; Mt 3,3; Lk 3,4; Acts 18,25). Synodalitas is often interpreted as a journey together, but from a bib-lical point of view, synodalitas is not just a journey together, but a journey together on the way of Jesus.
The early church practiced various models of walking together on the way of Jesus. This thesis examines various aspects of the church of the brothers, the synodal church, the church of patriarchal love, the kingdom of priests, the church as a temple, the church of the prophets, and the church of the Holy Spirit and authority. Based on the various church models of the New Testament, those in the Synodalitas Church should listen to each other, discuss, and practice how to proclaim and practice the Gospel and the role of a prophet of this age.
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Kiel, Nikolai. "Auferstehung des Fleisches in der Epistula Apostolorum." Vigiliae Christianae 74, no. 2 (March 25, 2020): 165–98. http://dx.doi.org/10.1163/15700720-12341426.
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Abstract The apocryphal scripture “Epistula Apostolorum” represents an important stage in the second century development of the concept regarding the resurrection of the flesh. For the first time, in this text, the Lord’s resurrected body appears with the closely related promise of resurrection for the faithful, which is placed at the center of the discussion in the post-apostolic age. Thus, the crucial question arises: How is the idea of the resurrection of the flesh represented in the Epistula Apostolorum? The epistle provides the following answer: The resurrected receive an everlasting garment that no longer participates in the material creation. Nevertheless, the personality of those living on earth is preserved through the resurrection of the flesh. They do not exchange their identity as a result of the eschatological event; rather they maintain their former earthly personhood, but will exist in a glorified state of the resurrected flesh.
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Cusack, Carole M. "Anne Hamilton-Byrne and the Family." Nova Religio 24, no. 1 (July 29, 2020): 31–54. http://dx.doi.org/10.1525/nr.2020.24.1.31.
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The New Religious Movement called “The Family” was founded by Anne Hamilton-Byrne (1921–2019) in 1963 in Melbourne, Australia. Hamilton-Byrne taught that she was Jesus Christ and proclaimed her first follower, Dr. Raynor Johnson, to be John the Baptist. The Family combined Christian, Hindu, and New Age ideas with the use of psychedelic drugs, and an eschatological focus on the emergence of a new society after the destruction of the present era. The Family first came to media prominence in 1987 as a result of police investigations, and more recent memoirs and documentaries have also generated media interest around Hamilton-Byrne and her movement. This article discusses The Family and the leadership of Anne Hamilton-Byrne, exploring the role of the media in consolidating her powerful image and in revealing deeply held concerns about “folk devils,” “brainwashing cults,” and maternal and spiritual deviancy in twenty-first century Australia.
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BEALE, G. K. "The Old Testament Background of Paul's Reference to "the Fruit of the Spirit" in Galatians 5:22." Bulletin for Biblical Research 15, no. 1 (January 1, 2005): 1–38. http://dx.doi.org/10.2307/26422749.
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Abstract "The fruit of the Spirit" in Gal 5:22 and its manifestations appear to be a general allusion to Isaiah's promise that the Spirit would bring about abundant fertility in the coming new age. Uppermost in mind are Isaiah's repeated prophecies (especially chap. 32 and, above all, 57) that in the new creation the Spirit would be the bearer of plentiful fruitfulness, which Isaiah often interprets to be godly attributes such as righteousness, patience, peace, joy, holiness, and trust in the Lord, traits either identical or quite similar to those in Gal 5:22–23. Paul's rhetorical effect and thematic emphasis are increased by the readers' being able to situate themselves as those who are part of the dawning eschatological promises made to Israel, and hence they are true Israelites who play a significant role in this cosmic redemptive-historical drama. If they are really part of this drama, then they will pay heed to Paul's exhortations.
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BEALE, G. K. "The Old Testament Background of Paul's Reference to "the Fruit of the Spirit" in Galatians 5:22." Bulletin for Biblical Research 15, no. 1 (January 1, 2005): 1–38. http://dx.doi.org/10.2307/bullbiblrese.15.1.0001.
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Abstract "The fruit of the Spirit" in Gal 5:22 and its manifestations appear to be a general allusion to Isaiah's promise that the Spirit would bring about abundant fertility in the coming new age. Uppermost in mind are Isaiah's repeated prophecies (especially chap. 32 and, above all, 57) that in the new creation the Spirit would be the bearer of plentiful fruitfulness, which Isaiah often interprets to be godly attributes such as righteousness, patience, peace, joy, holiness, and trust in the Lord, traits either identical or quite similar to those in Gal 5:22–23. Paul's rhetorical effect and thematic emphasis are increased by the readers' being able to situate themselves as those who are part of the dawning eschatological promises made to Israel, and hence they are true Israelites who play a significant role in this cosmic redemptive-historical drama. If they are really part of this drama, then they will pay heed to Paul's exhortations.
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Nche, George C. "The Religion-Environment (Climate Change) Connection." Worldviews: Global Religions, Culture, and Ecology 24, no. 1 (March 13, 2020): 81–115. http://dx.doi.org/10.1163/15685357-20201004.
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Abstract Following Lynn White’s thesis of 1967 which indicted some Christian values for the current ecological crisis, many studies have been conducted on the connection between religion and environment/ecological crisis. These studies have sought to know whether religious beliefs and values influence environmental/climate change perceptions of people. However, while these studies have been geographically biased, their results have remained inconclusive. This study therefore examined this age-long debate with evidence from Nigeria. The study involved 30 church leaders drawn from Catholic, Anglican and Pentecostal churches in five geographical zones in Nigeria. The data was analyzed using descriptive analytical method. Findings show that religious values/schemas in forms of Eschatological/End-Time beliefs, Dominion beliefs, Theological fatalism, Pessimism etc. influenced climate change perceptions among the church leaders. The study also found that religious affiliation and theology mattered with respect to the influence of some religious beliefs. The implications of findings for the research on religion-environmental/climate change connection are discussed.
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Took, John. "Ecclesiology on the Edge: Dante and the Church." Studies in Church History 48 (2012): 65–82. http://dx.doi.org/10.1017/s0424208400001248.
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Dante is probably famous above all for three things: for his encounter at the age of nine with Beatrice, for his exile in 1301 from Florence (to which he never returned), and for his nothing if not graphic account of sin and suffering in hell. Each of these things, had we time and space, would benefit from an essay of its own, for each alike points on beyond itself to the still centre of Dante’s spirituality as a Christian poet, the anecdotal and the occasional everywhere being taken up in the analytical and the ontological, in an account of what it might mean for man as man fully and unambiguously to be as a creature of moral and eschatological self-determination. Thus his early encounter with Beatrice, far from being exhausted by its merely historical interest, provides the basis for a fresh enquiry into the nature of love precisely as such, as a matter by turns of acquisition and of disposition, of self-ingratiation and of self-transcendence, the historical thus shading off, as it always does in Dante, into the reflective and the philosophical. In the same way, the experience of exile furnishes in all its grim historicity the basis for an account of human experience generally as a matter of far-wandering and of homecoming in respect of the call to be in, through and for God, while the Inferno, for all its animated account of suffering in the next life, contains within itself, as, in fact, its point of arrival, an invitation to consider the no less tortured state of the soul in this life, the eschatological thus constituting (again as it always does in Dante) but a mode of the existential, the abiding truth of what is under the aspect of time and space. Everywhere, then, the pattern is the same. Everywhere the iconic moment points beyond itself to a more spacious meditation, in terms of which it stands ultimately to be interpreted.
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Rosen-Zvi, Ishay. "Between Wisdom and Apocalypse: Reading Tosefta Soṭah Chapters 10–15." Harvard Theological Review 115, no. 1 (January 2022): 46–68. http://dx.doi.org/10.1017/s0017816021000377.
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Abstract Chapters 10–15 in Tosefta Soṭah contain the longest, most elaborated aggadic unit in the Tosefta. It comprises various units that seem to be connected only loosely: the biblical righteous figures who brought abundance to the world (chs. 10–12); various revelations and appearances of the holy spirit and divine echo (ch. 13); and the effects of the destruction and the calamities of the present (chs. 14–15). In this article I argue that it forms in fact a coherent unit. It combines apocalyptic, priestly, and wisdom themes in a manner that is unprecedented in rabbinic literature, but is similar to several Second Temple texts. It tells a tale of perpetual decline from the biblical golden age to the rabbis’ own age of destruction, together with its eschatological remedy. It combines priestly and apocalyptic themes to form an alternative to the standard rabbinic meta-narrative of the transfer from prophecy to Torah. The first section of the article discusses chapters 10–13 and reconstructs their meticulous similarity with, and influence by, Ben Sira; the second section compares the complete composite unit (chs. 10–15) to the parallel Mishnah; and the third section examines the apocalyptic themes found in our text. I end with the need to reevaluate the relationship between rabbinic literature and apocalypticism.
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Zuseva-Özkan, Veronika B. "“Female Rebellion” in Anna Barkova’s Play Nastasya Kostyor (1923)." Studia Litterarum 6, no. 1 (2021): 228–49. http://dx.doi.org/10.22455/2500-4247-2021-6-1-228-249.
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The article examines the figure of the woman warrior and the theme of the “female rebellion” in the hitherto understudied play by Anna Barkova Nastasya Kostyor (1923) in the context of gender studies. Characters, motifs, and the play’s plot are placed against the background of the Barkova’s early work that heavily focused on the “woman question” and invented “new” femininity drawing from the archetypal image of the female warrior in literature and art. The author argues that in this play, Barkova for the first time relates the figure of female warrior to eschatological ideas and utopianism of the Silver Age, namely to Sophia myth. The problem of the ambivalent nature of the female character is in the focus of discussion. The essay explores the sources of this character — from the mystical snake woman of Russian Symbolists to Joan of Arc and the “female ataman” Alena Arzamasskaya (the character of the so-called “Stepan Razin legend”). It describes radical gender inversions in Barkova’s play and explores its original response to the topoi of female warrior that are abundant in this work.
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Шахматова, Елена Васильевна. "ANTHROPOLOGICAL IDEAS IN THE PHILOSOPHICAL-ART SYNTHESIS OF MIKHAIL MATYUSHIN." Вестник Тверского государственного университета. Серия: Философия, no. 3(53) (October 30, 2020): 188–96. http://dx.doi.org/10.26456/vtphilos/2020.3.188.
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В статье обосновывается положение о том, что антропологические модели русского авангарда были тесно связаны с метафизикой Всеединства русской религиозной философии рубежа ХIX-XX вв., теософией, философией жизни и древнеиндийскими учениями. Жизнестроительные тенденции эпохи отражали эсхатологические мотивы культуры и искусства Серебряного века. Органическое направление русского авангарда продолжило линию Всеединства, утверждая равенство между микро- и макрокосмом. Предложенный М. Матюшиным метод «ЗОР-ВЕД» отражал антропологические идеи воспитания совершенного человека средствами искусства. The article substantiates the position that the anthropological models of the Russian avant-garde were closely related to the metaphysics of the unity of Russian religious philosophy at the turn of the 19th-20th centuries, theosophy, the philosophy of life, and ancient Indian teachings. Vital tendencies of the era reflected eschatological motifs of culture and art of the Silver Age. The organic direction of the Russian avant-garde continued the line of Unity, asserting the equality between micro and macrocosm. The «ZOR-VED» method proposed by M. Matyushin reflected the anthropological ideas of educating a perfect person by means of art.
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Bafford, Douglas. "Aging and the End Times: Evangelical Eschatology and Experiences of Elderhood in the United States and South Africa." Anthropology & Aging 40, no. 1 (February 6, 2019): 32–47. http://dx.doi.org/10.5195/aa.2019.197.
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Recent trends in aging studies and popular U.S. discourse reformulate elderhood as a valuable, not necessarily negative, experience, and these new models of aging have extended to a consideration of religious practices that can make old age particularly meaningful. Among evangelical Christians, a shared cosmological (and specifically eschatological) narrative structure provides solace and semiotic coherence in the face of challenges characteristic of the “third” and “fourth age.” What remains less clear is the interplay between transnational religious forces like evangelical ideology and local social contexts in which they are enacted, a process illuminated only through cross-cultural comparison. Drawing on ethnographic fieldwork conducted in Kentucky and in South Africa, I argue that rather than viewing evangelical rhetoric as narrowly determinative, anthropologists ought to broaden common understandings of Christians’ end-times ideology as something that may, contingent on socio-historical context, alternatively help older congregants cope with the physical effects of aging or allow for reconciliation amid rapid societal change. U.S. evangelical churches often address existential concerns faced by a growing population of elders while downplaying the significance of race, yet white South African Christians employ a similar religious cosmology to place their actions during the apartheid era in a symbolically legible narrative. Both settings indicate the malleability of evangelical ideas to foreground certain concerns while erasing others, challenging assumptions about the uniform effects of global evangelicalism.
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Johnson, Andrew. "Turning the World Upside Down in 1 Corinthians 15: Apocalyptic Epistemology, the Resurrected Body and the New Creation." Evangelical Quarterly 75, no. 4 (April 16, 2003): 291–309. http://dx.doi.org/10.1163/27725472-07504001.
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This article shows how Paul’s apocalyptic epistemology in 1 Corinthians 2 relates to an issue of ontology that arises in 1 Corinthians 15 (i.e., the nature of the resurrected body). Using the psychikon/pneumatikon terminology in both contexts, Paul’s rhetoric in 1 Corinthians 15 turns the cosmological hierarchy held to by ‘some’ in his audience upside down. Paul argues that the fleshly human body, rather than being at the bottom of a cosmological hierarchy with no place in the afterlife, will be elevated by God to the level of what will be redeemed/transformed in the new creation. This, in turn, suggests a definite material continuity between ‘this age’ and the new creation and that the discontinuity between them does not have to do with fleshly existence per se, but rather with how Sin has corrupted our current fleshly existence. The article concludes by suggesting that Paul’s rhetoric in this chapter ought to shape our contemporary eschatological imagination in a particular way. It should compel us not only to imagine the redemption of the material composing our body at death, but also the redemption of our body’s unfolding history along with the unfolding history of the cosmos.
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Gogolik, Mirosław. "The use of the elements of neuroandragogy in the religious education of the elderly." Poznańskie Studia Teologiczne, no. 40 (December 17, 2021): 153–70. http://dx.doi.org/10.14746/pst.2021.40.09.
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The need to enliven the catechesis of the elderly and to take advantage of the richness and experience of this social group resounds significantly in contemporary catechetical reflection. This is mainly due to the fact that society, and thus the community of the Church, is affected by the problem of the progressive aging of its members. In the catechetical dimension, it becomes important, among other things, to take appropriate steps to adapt the catechesis of the elderly in terms of appropriate content, tools and structure. The suggested specific educational offer should stimulate and encourage to verify and deepen one’s own religious knowledge, help answer nagging questions, especially existential ones in an eschatological perspective, and find a place and role of the elderly in the community of believers. In this study, the notion of old age and aging in the social and theological aspect was first analyzed, then the basic assumptions of neuroandragogy and the most important aspects of catechesis of the elderly were presented. The next part featured practical implications for the use of selected elements of andragogy and neuroandragogy in catechesis and the broadly understood activity and religious education of the elderly.
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Fleischer, Cornell H. "A Mediterranean Apocalypse: Prophecies of Empire in the Fifteenth and Sixteenth Centuries." Journal of the Economic and Social History of the Orient 61, no. 1-2 (March 14, 2018): 18–90. http://dx.doi.org/10.1163/15685209-12341443.
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Abstract This article traces the intertwining of contemporaneous Muslim and Christian millenarian beliefs and excitation from the early fifteenth to late sixteenth centuries, specifically as crystalized by the rise of the Ottoman power, the Muslim conquest of “Rome” (Constantinople) in 1453, and the sixteenth century Ottoman-Habsburg rivalry for recognition as legitimate claimants to the world empire of the last age of history. The most influential formulator of the Ottoman eschatological identity was the mystic and lettrist ʿAbd al-Raḥmān al-Bisṭāmī, whose works underlie the fully articulated royal messianism of Sultan Süleymān (r. 1520-1566). At Süleymān’s court the French orientalist and apocalyptic enthusiast Guillaume Postel, a proponent of French Valois universal end-time monarchy, saw al-Bisṭāmī’s work brandished in 1535. Following the trajectory of the production, consumption, and deployment of these texts in the context of revolutionary changes across the Mediterranean—not least of all in understandings of religions and their relationship to historical empire—makes clear the centrality of apocalyptic to contemporary understandings of history and the significance (and legitimacy) of the new imperial formations, and to new understandings of the interrelationship between cognate, if sometimes hostile, monotheisms.
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Mason, Steven D. "Getting a “Handle” on Holistic Christian Mission: The Contribution of Isaiah 61 as a Discrete Old Testament Voice." Missiology: An International Review 40, no. 3 (July 2012): 295–313. http://dx.doi.org/10.1177/009182961204000306.
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This study of Isaiah attempts to show that Isaiah 61 reflects a number of ideas indicative of a holistic view of salvation in the eschatological age—an age inaugurated by Jesus. The development of “righteousness” and the “servants of the Servant” themes serve to show that the individual of Isaiah 61 fulfills the high standard on both accounts. Moreover, the mission of the servant in Isaiah 61 is inherently holistic, as had been established early on in the book. This involves the covenant expectation to fulfill a range of righteous actions indicative of the good news of salvation. To argue that Isaiah 61 serves as a paradigm for Christian mission is, on one level, self-evident from Jesus' own reference to the text in Luke 4. However, this essay has a larger hermeneutical point. A Christian reading of Isaiah 61 in its own context complements what we learn from the New Testament's employment of the text. Isaiah 61 reveals a call placed upon all Christians, not just Jesus. This standard for mission is not only achievable by the Spirit of God (Isa 61:1) but is also to be emulated by all servants of the Servant as the progression of the book implies. As Christians pursue holistic, and distinctively Christian mission, the fundamental idea must be recalled—as servants of the Servant Jesus Christ, righteous action, in terms outlined in Isaiah 61 and its context, is a covenant obligation.
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Manganaro, Stefano. "Eschatological Awareness without Apocalyptic or Millenarian Expectations: Facing the Future in the Ottonian World (from the 10th to the Early 11th Century)." International Journal of Divination and Prognostication 1, no. 2 (August 25, 2020): 204–50. http://dx.doi.org/10.1163/25899201-12340009.
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Abstract This article reconstructs the perception of the future in Ottonian culture by investigating a variety of sources produced within the chronological and geographical framework of the Roman–Germanic Empire (Germany, Italy, and Lotharingia) at the time of Saxon kings and emperors (919–1024). Traditional scholarly interest in end times at the turn of the first millennium is here intertwined with a more recent transdisciplinary perspective that focuses on the notion of contingency. Ottonian sources provide evidence of how a real concern about historical contingencies, which affect this-worldly future events, could coexist with an eschatological awareness that induced patterns of thought and behavior in view of eternal salvation, in connection with the belief that the last age of the world had already begun long ago. This belief, not to be confused with speculations about the imminence of the end, should be properly understood and contextualized, and a clear distinction among eschatology, apocalypticism, and millenarianism is therefore required. Although each Ottonian author had a particular approach toward the future, influenced by various circumstances and different authorial intentions (doctrinal reflection, pastoral responsibilities, devotion, political reasons, rhetorical purposes, and propaganda), the analysis of these sources reveals an appropriation of Augustinian themes and teachings that seems to have been widespread, deep, and genuine. What emerges is a complex picture of how prominent Ottonian authors conceived and coped with the future, passing from the cosmic to existential dimension, from spiritual commitment to ordinary business, and from the uncertainty of terrestrial future to the transcendent certainty of the Last Things.
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Chwałczyk, Franciszek. "Around the Anthropocene in Eighty Names—Considering the Urbanocene Proposition." Sustainability 12, no. 11 (May 31, 2020): 4458. http://dx.doi.org/10.3390/su12114458.
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There are now at least 80–90 proposed alternatives to the term “the Anthropocene”, following critique mainly from the social sciences. The most popular seem to be Moore’s Capitalocene and Haraway’s Chthulucene, but there are others, such as: Hornborg’s Technocene, Mann’s Homogenocene, Wilson’s Eremocene, Stiegler’s neganthropocene, Parikka’s Anthrobscene… Furthermore, similar recognitions and critiques have been made in urban studies (Urban Age, Planetary Urbanization…). What should we make of this multiplicity? Those propositions are approached here from the philosophical and cultural studies perspectives, in the spirit of Galison’s trading zones and Bal’s travelling concepts. They are treated with engaged pluralism (introduced through geography and urban studies) and, because of their eschatological dimension, with (secular) negative theology. The Urbanocene is also outlined using Nowak’s ontological imagination. None of the propositions are sufficient on their own. Most contribute to a better understanding of the Anthropocene. Those concerning the role of cities and urbanization (Astycene, Urbanocene, Urbicene, Metropocene) are insufficient. This entails that there is a need for an Urbanocene proposition to be formulated. This proposition draft is briefly outlined here by linking an example of exceeded planetary boundaries (levels of phosphorus and nitrogen) with urbanization, drawing on the works of Mumford and Gandy.
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Klorman, Bat-Zion Eraqi. "Jewish and Muslim Messianism in Yemen." International Journal of Middle East Studies 22, no. 2 (May 1990): 201–28. http://dx.doi.org/10.1017/s0020743800033389.
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The last three messianic claimants to appear in the Jewish diaspora appeared in Yemen in the 19th century. At this time and place the mutual influences of Jews and Muslims were notable both in messianic movements and in literary expression. Muslim society in Yemen was aware of the messianic tension among the Jews, and individual Muslims even took part in each of the known messianic movements. Conversely—and this is the subject of this article—Jewish society, at least on the popular level, was receptive to Muslim apocalyptic ideas and beliefs and integrated them into Jewish apocalyptic anticipations.The belief in messianism and the sharing of ideas on redemption or of the golden age in the eschatological era (i.e., at the End of Time) have long been maintained by the Jews. Some of the concepts that served as paradigms for later messianic speculations were derived from the Bible. For instance, the concept of rescue—the rescue by God of the Israelites from slavery in Egypt—became the example of God's intervention to help his people and mirrored the rescue at the End of Days. Likewise, the Davidic kingdom was believed to be the fulfillment of an ancient covenant between God and the Israelites—and, therefore, the Davidic kingdom became in the history of Jewish messianism the paradigm for how the future kingdom would be, how the covenant would be fulfilled. Also, the term “messiah” (mashiah)—i.e., the anointed one—was originally the official title for the Davidic kings and the early root for the later messiah; hence, it would be a Davidic descendant who would lead the Jews into the messianic age.
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Halfond, Gregory I. "The Endorsement of Royal-Episcopal Collaboration in the FredegarChronica." Traditio 70 (2015): 1–28. http://dx.doi.org/10.1017/s0362152900012320.
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The terse and politically oriented narrative of the seventh-century chronicle attributed to Fredegar often has been compared unfavorably to one of its principal sources, Gregory of Tours'sDecem Libri Historiarum, a complex and layered composition in which historical and theological programs converge. Although a superficial comparison with Gregory'sHistoriaewould seem to indicate Fredegar's own relative disengagement from ecclesiastical and spiritual concerns, a closer examination of theChronicareveals a programmatic effort to endorse royal-episcopal collaboration so that thepax ecclesiaemight be preserved and earthly governance perfected. Writing, as he believed, in the end times, Fredegar shared Gregory of Tours's eschatological conviction that such collaboration would help to prepare theregnum Francorumfor final judgment. A close examination of those twenty-one cases in which Fredegar refers explicitly to the involvement of bishops in court affairs suggests the chronicler's conviction that the professional, political, and spiritual obligations of Frankish bishops were not mutually exclusive. Furthermore, theChronica's ecclesiastical topography, while limited geographically and personalized according to Fredegar's attachment to specific cults and institutions, provides the setting for the author's collaborative ideal, with holy places providing both a context and an impetus for the integration of royal and clerical agendas. While Fredegar recognized signs of divine judgment everywhere, the chronicler's perspective ultimately was optimistic, envisioning aregnum Francorumcleansed of oppression by the judgment of God, preparing the way for the perfection of the world in the age to come.
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Khloponina, Olga Olegovna. "Mythological approach as a methodological basis for typologizing female images." Uchenyy Sovet (Academic Council), no. 11 (October 10, 2021): 839–48. http://dx.doi.org/10.33920/nik-02-2111-05.
Full textAbstract:
Russian religious philosophers tried to understand the character and predict the fate of Russia, appealing to divine knowledge, power and saving function of the image of Sophia the Wisdom. In the modern era, the same perception of women and female was interpreted in theoretical works, works of art and life-creation of the bohemian environment of the Silver Age, experiencing eschatological moods and comprehending the fate of Russia and the world as a whole through an appeal, including the one to the ancient myth and the role of the female principle in theory of androgyny. Finally, the construction of the Soviet ideological system was largely based on myth and at all stages included an appeal to female imagery based on archetypal ideas. In the article, the author refers to the concepts of myth and archetype as a methodological basis for classifying female types and defining the symbolic content of female imagery. In addition to the theoretical substantiation of these categories in the mythological direction of cultural studies, the theory of psychoanalysis, we turn to their functional side, which allows identifying and studying the myth in art and culture in its diachronic sense. The author demonstrates that the images of the Mother, the Heroine, and the Fatal Woman, which are clearly indicated in the Russian culture at the turn of the 19th and 20th centuries, can be most clearly identified within the framework of the mythological approach.