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Artykuły w czasopismach na temat "Eschatological age"
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Lear, Joseph M. "Theology through Eschatological Story". Journal of Pentecostal Theology 30, nr 1 (5.05.2021): 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, nr 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, nr 2-3 (5.05.2015): 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, nr 4 (październik 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, nr 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, nr 5 (5.12.2016): 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 (15.06.2007): 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, nr 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, nr 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, nr 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.
Rozprawy doktorskie na temat "Eschatological age"
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Hope, Anne-Maree, i n/a. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age". Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070314.151801.
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This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
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Hope, Anne-Maree. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age". Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365287.
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This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
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Turley, Stephen R. "Paul, the law, and the dawning of the messianic age an eschatological proposal for the law faith contrast in Galatians 2: 15-21 /". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.083-0031.
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Fielding, David Elbert. "The Lord's prayer its interpretation and a reassessment of an eschatological orientation, favoring the prayer's primary application as being for the present gospel age /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Pełny tekst źródłaKsiążki na temat "Eschatological age"
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Salvarani, Renata. The Body, the Liturgy and the City. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-364-9.
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The body and the space are the fulcrums of dynamic relationships creating cultures, identities, societies. In the game of interactions between individuals, groups and space, religions play a crucial role. During a ritual performance takes place a true genesis of a sacred space. This work analyzes the theme from a historical point of view, with a focus on Christian medieval Latin liturgies. Indeed, for Christian theology, related with the dogma of the Incarnation, the chair is itself the place of the manifestation of the sacred. Liturgy makes present and gives with life a new body. Together it generates a space, that interacts with the entire urban society, inside the eschatological dialectic between earthly and heavenly city.
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Faheem, Shaykh. Beginning of the End: An Eschatological Endeavour to Unravel the Mysteries of the Modern Age. Independently Published, 2016.
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Hoover, Jesse A. The Donatist Church in an Apocalyptic Age. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825517.001.0001.
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This book explores how a schismatic ecclesiastical movement in Roman North Africa known as Donatism incorporated apocalyptic motifs into its literature. In contrast to previous assessments, it will argue that such eschatological expectations are not out of sync with the wider world of Latin Christianity in late antiquity, and that they functioned as an effective polemical strategy designed to counter their opponents’ claim to be the true church in North Africa. After examining how eschatological passages were interpreted by earlier North African Christians prior to the schism, the book will explore appeals to the apocalyptic chronologically during the first two centuries of its existence (roughly 300–500 CE). Two competing trajectories in particular will be noted: a “mainstream” hermeneutic which defined the dissident communion as a prophesied “remnant” which had remained faithful in the face of widespread apostasy, and the radical alternative proposed by the Donatist theologian Tyconius, who interpreted the schism as a symbolic foreshadowing of a still-future “separation” between the true church and the false brothers who currently reside within it. By exploring these and other instances of apocalyptic imagery within the dissident movement’s surviving literary corpus, it is possible to reveal a significant aspect of Donatist self-perception which has so far gone unexamined.
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Fielding, David Elbert. The Lord's prayer: Its interpretation and a reassessment of an eschatological orientation, favoring the prayer's primary application as being for the present gospel age. 1995.
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Hoover, Jesse A. The Apocalypse that Never Was. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825517.003.0002.
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Chapter 1 focuses on the ways in which Donatist appeals to the apocalyptic have been understood by those outside the dissident communion. Four patterns in particular are discussed. In the militant rhetoric of its early opponents, Donatist eschatological claims were dismissed as evidence of “madness.” By the nineteenth century, Donatists were no longer seen as madmen, but their apparent preoccupation with the end of the world caused many to brand them as anachronistic in an age of Christian emperors. Later reassessments would attempt to link apocalyptic rhetoric with socioeconomic protest against Roman oppression or attempt to downplay apocalyptic motifs altogether.
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Hoover, Jesse A. “God Will Come from the Afric”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825517.003.0005.
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Chapter 4 examines the first of two competing Donatist apocalyptic trajectories which evolved between the cessation of the Macarian repression and the 411 Conference at Carthage: a tendency within mainstream Donatism to identify itself as a prophesied eschatological “remnant.” After first establishing the viability of such an interpretation within the dissident communion, the chapter uses the Epistula ad Catholicos and related texts to uncover three interlocking presuppositions shared by its proponents. First, they argued that the Gospel had already been preached to all nations. Second, that the world had entered into an age of apostasy: the prophesied “falling away.” Finally, that the scriptures had foretold the location of those who would remain faithful until the end: in the South of the world, i.e., North Africa.
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Reeves, John C., i Annette Yoshiko Reed. Enoch’s Escape from Death. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198718413.003.0006.
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This chapter brings together a number of textual traditions about the ultimate fate of the figure of Enoch, a theme that the Bible already complicates when it notes that he suddenly disappears from human society “because God took him” (Genesis 5:24). Did Enoch escape the common human destiny of death? If so, where was he taken? Some texts imagine Enoch as now living in a special place somewhere at the ends of the earth, whereas other texts posit his permanent ascension from the terrestrial worlds into the heavenly realm where he now performs certain tasks in God’s throne-room, such as administering certain celestial treasuries or serving as a scribe who records divine decisions or even assuming a position as leader of the angelic hosts. Particular heavenly levels—the fourth, sixth, or seventh—are popularly specified as his new home. Since most of these traditions assume he never experienced death, there are also some intriguing texts which portray Enoch as making a return to earth (together with Elijah) at the end of days as part of the eschatological consummation of the present age.
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Parkhouse, Sarah. Matter and the Soul. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814801.003.0011.
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The theme of eschatology is not usually identified by exegetes as particularly emphasized in the Gospel of Mary, though it should be. The two primary teachings, the dialogue between the Saviour and his disciples and Mary’s recollection of her vision, are predominantly eschatological in nature, the former being concerned with the earthly realm and the latter the heavenly. The earthly realm is the created cosmos made of ‘matter’, destined for dissolution owing to its inherent instability, whereas the heavenly is the home of the ‘Soul’, the goal of its perilous post-mortem journey past hostile spiritual powers that seek to bar its way. Despite obvious differences with the Olivet Discourse of Matthew 24 and parallels, there are multiple points of convergence with the eschatological teachings within the canonical gospels. Starting from the Gospel of Mary, this chapter explores connections between eschatological thinking on both sides of the canonical boundary.
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Džalto, Davor. Anarchy and the Kingdom of God. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294381.001.0001.
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Anarchy and the Kingdom of God presents the reader with a unique critique of both traditional and contemporary political theologies that have rationalized and justified power structures and oppression of various kinds. The book advances an “anarchist” theological approach to the socio-political sphere, which is based on some of the basic presuppositions of Orthodox Christian anthropology and metaphysics. Developing a coherent critique of power structures and oppression, as one of the most prominent forces in human history, Davor Džalto advances human freedom as a foundational theological principle. Building on insights and arguments ranging from New Testament texts and Church Fathers, to modern religious and political thinkers such as Nikolai Berdyaev, Jacques Ellul, and Sheldon Wolin, Džalto contextualizes the political realm as primarily the realm of power, which is rooted in a specific logic of being. This logic, based on self-affirmation and the power dynamics of domination/submission, is confronted here with a different (eschatological) mode of existence based on freedom and love. Developing an “anarchist” political theology, the book offers a method for dealing with a variety of contemporary social and political issues. With a genuine theological approach to the issues of human freedom and power dynamics, the book enables a fresh re-examination of the problem of democracy and justice in the age of global (neoliberal) capitalism.
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Elledge, C. D. Josephus. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199640416.003.0009.
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The only early Jewish author to have written a surviving description of what his contemporaries believed about the afterlife was Josephus, yet his testimonies about the afterlife are complex historical, literary, and apologetic descriptions. They cannot be immediately corroborated by contemporary writings; nor should they be exclusively categorized as a purely Hellenizing literary construction that had no relationship to actual Jewish eschatological beliefs. To understand his testimonies to the afterlife, it is ultimately necessary to address how Josephus wrote about the afterlife. This chapter argues that his treatment of the afterlife can be reasonably explained as an apologetic cultural translation that made use of established doxographic and ethnographic techniques. His descriptions of the afterlife are, thus, an important window into his own compositional methods. In translating Jewish eschatological hopes into the categories of Hellenistic philosophy, Josephus also anticipates the strategies of later Christian apologists.
Części książek na temat "Eschatological age"
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Farman, Abou. "Cryonic Suspension as Eschatological Technology in the Secular Age". W A Companion to the Anthropology of Death, 307–20. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781119222422.ch22.
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Znorovszky, Andrea-Bianka. "Mary, Michael, and the Devil. An Eschatological–Iconographic Perspective on the Liturgical Drama of Philippe de Mézières 1". W Marian Devotion in the Late Middle Ages, 144–64. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003179054-9.
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Miles (Ludwikowska), Joanna. "The Wrath of God and the Soul on Trial: Late Medieval and Puritan Eschatological Fears and the Clerical Uses of Apocalyptical Imagery". W Catastrophes and the Apocalyptic in the Middle Ages and the Renaissance, 165–78. Turnhout: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.asmar-eb.5.117186.
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Rossetti, Edoardo. "Giudizi universali. Reti devozionali e tensioni escatologiche attorno ai gesuati milanesi". W Le vestigia dei gesuati, 189–225. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-228-7.15.
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This essay provides an outline of the familial, social, and cultural network of the Milanese Jesuati between the end of the fifteenth century and the first decades of the sixteenth century. Particular attention is given to their interactions with Cardinal Bernardino López de Carvajal, one of the protagonists of the schismatic Council of Pisa-Milan (1510-1512). Starting from the creation of their settlement of San Girolamo, new documentary evidence is employed to show how the surrounding urban area and the physical buildings that should have been erected there actually mirrored the local network of both the Jesuati and Carvajal. The patronage of the cardinal in San Girolamo and the creation of a Last Judgement fresco are then discussed and connected to the eschatological tensions stirring Milan at the time.
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Maiden, John. "Pentecost". W Age of the Spirit, 50—C3.F8. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198847496.003.0003.
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Abstract This chapter examines how and why charismatics imagined a ‘New Pentecost’ in the various distinctive social, cultural, geopolitical, and religious contexts of the ‘long Sixties’. By looking at different ‘moments of emergence’ in a range of secular and church settings, it draws out the common themes which shaped the formation of a charismatic eschatological imaginary of the Spirit being poured out. Alongside these broader issues, it also looks in detail at the specificities of two cases: Quebec and South Africa. The coherence of charismatic renewal and its eschatological imagination, this chapter shows, was defined by narratives—such as The Cross and the Switchblade, Arthur Wallis’ In the Day of Thy Power, and Kevin and Dorothy Ranaghan’s Catholic Pentecostals—of experiences of authentic, spiritual power in moments of cultural and personal crisis.
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"New Covenanting in the Eschatological Age of the Spirit". W Biblical Theology, 339–48. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108682299.011.
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Maiden, John. "Imagination". W Age of the Spirit, 152—C6.P61. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198847496.003.0006.
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Abstract This chapter explores the imagination—of the charismatic renewal as it reached ‘full flow’ in translocal exchanges of texts, sounds, and people in the 1970s. Many charismatics, surveying rapidly changing landscapes of moral decay, violent conflict, economic volatility, and political corruption, and aware also of geo-political developments in Israel and the Middle East, assumed the coming of a larger eschatological climax, where the churches were called to be a light in the darkness. This reading of the times lay behind several initiatives for reconciliation, repentance, and spiritual warfare. However, despite these many widely shared priorities and the sense of a worldwide community of the Spirit, by the end of the 1970s, differences, for example over authority and ‘shepherding’, Word of Faith teaching, and denominationalism, seemed increasingly pronounced as contestations within the charismatic imaginary.
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Ringer, Monica M. "Conclusion: God’s Intent – The Re-enchantment of the Sacred in the Age of History". W Islamic Modernism and the Re-Enchantment of the Sacred in the Age of History, 172–86. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474478731.003.0006.
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The ‘modern’ understanding of the nature of religion transformed the relationship between God and mankind, from one characterized by external recognition of the immanence and ‘supernatural’ power of God, to one characterized by the internalization of the Divine in man, and the centrality of individual consciousness. Modern religion folded humanism into an enduring eschatological framework, whereby God’s intent was consistent with civilizational progress of humankind. Religious Modernism’s fundamental project was the unification of religion and modernity. Historicism problematized and revealed Tradition to be constructed, yet in its deconstruction lay the possibilities of reconstruction. Freedom from Tradition and dogma enabled freedom to rediscover essence, to re-contextualize essence in contemporary context – to reinterpret, and reconstruct religion. Modern Islam was cast as a return to truth, the rectification of the distortions of Tradition and the reignition of Islam’s essential capacity for progress and civilization. Modern Islam was the fulfilment of the eschatological promise of God’s intent, folded into new conceptions of progress and civilization. Like other religious modernisms, Islamic modernism drew on Historicism as disenchantment with Tradition, to affect a re-contextualization of religion – the re-enchantment of Islam in the modern.
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Mondin, Luca. "I consoli di dio: un topos poetico cristiano". W Antichistica. Venice: Fondazione Università Ca’ Foscari, 2021. http://dx.doi.org/10.30687/978-88-6969-557-5/022.
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With the conversion to Christianity in the Theodosian age, the Roman aristocracy projected their class ideology and self-representation into the conception of religious sanctity and the vision of the Afterlife. On a literary level, this gives rise to an eschatological imagery in which the holy souls are the nobility and the ‘notables’ (proceres) of the eternal res publica, they constitute the ‘heavenly senate’ (caelestis curia) seated around the throne of God, and the martyrs of Christ are given the title of ‘consuls’. This paper aims to describe the development of such images in the Christian Latin poetry of the 4th-6th centuries AD.
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Parker, Lucy. "Introduction". W Symeon Stylites the Younger and Late Antique Antioch, 1—CI.F5. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865175.003.0001.
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Abstract This chapter introduces Symeon Stylites the Younger, providing a summary of his life and the evidence associated with his cult. It sets his life in the context of debates about the sixth-century eastern Roman empire and the age of Justinian, which has sometimes been seen as the last golden age of Rome, and sometimes as a period of rising social tensions, economic disparities, and eschatological fears. It reflects upon the profound methodological challenges of writing history on the basis of hagiography, a notoriously problematic body of source material. It argues for the importance of considering developments in hagiography over time, and of reading hagiography ‘against the grain’ to uncover the tensions and debates that inspired its creation. It summarizes and introduces the chapters and arguments of the book as a whole.