Apocalypse

Harris seeks to diagnose the ailment that infects contemporary thinking and prevents adequate measures from being taken to counter the dangerous effect of the mechanistic and atomistic way of thinking. According to Harris, Newtonian science, despite Einstein's revolutionary change of paradigm, persists to this day and hinders the solution of major global problems.

Inspired by the end of the millennium, celebrated science writer Paul Halpern tackles the fate of human civilization and our planet in this meditation on the end of the world. Beginning with the religious origins of the idea of apocalypse, Halpern shows how science has borrowed the metaphor to describe potential worldwide catastrophes. He spins out various scenarios for destruction, from nuclear war and global warming to a great flood and a new Ice Age. He argues that while human history will someday come to a close -- even if we survived for billions of years, we would eventually face the end of the universe itself -- in the meantime we have gained extraordinary control over our fate as a species. Faced with the power to steer our planet toward paradise or transform it into hell, he says, we must take steps to avoid those catalysts of apocalypse that are within our control.

The essays in this book challenge prevailing views on the way in which apocalyptic concerns contributed to larger processes of social change at the first millennium. Several basic questions unify the essays: What chronological and theological assumptions underlay apocalyptic and millennial speculations around the Year 1000? How broadly disseminated were those speculations? Can we speak of a mentality of apocalyptic hopes and anxieties on the eve of the millennium? If so, how did authorities respond to or even contribute to the formation of this mentality? What were the social ramifications of apocalyptic hopes and anxieties, and of any efforts to suppress or redirect the more radical impulses that bred them? How did contemporaries conceptualize and then historicize the passing of the millennial date of 1000? Including the work of British, French, German, Dutch, and American scholars, this book will be the definitive resource on this fascinating topic, and should at the same time provoke new interest in and debate on the nature and causes of social change in early medieval Europe.

About seventy years after the death of Jesus, John of Patmos sent visionary messages to Christians in seven cities of western Asia Minor. These messages would eventually become part of the New Testament canon, as The Book of Revelation. What was John's message? What was its literary form? Did he write to a persecuted minority or to Christians enjoying the social and material benefits of the Roman Empire? In search of answers to these penetrating questions, Thompson critically examines the language, literature, history, and social setting of the Book of the Apocalypse. Following a discussion of the importance of the genre apocalypse, he closely analyzes the form and structure of the Revelation, its narrative and metaphoric unity, the world created through John's visions, and the social conditions of the empire in which John wrote. He offers an unprecedented interpretation of the role of boundaries in Revelation, a reassessment of the reign of the Emperor Domitian, and a view of tribulation that integrates the literary vision of Revelation with the reality of the lives of ordinary people in a Roman province. Throughout his study, Thompson argues that the language of Revelation joins the ordinary to the extra-ordinary, earth to heaven, and local conditions to supra-human processes.

This is the first study of the reception of the apocryphal Second Book of Esdras (4 Ezra) from the fifteenth to the eighteenth century. Professor Hamilton discusses the concepts of biblical apocrypha and canonicity in connection with the increasingly critical attitude to religious authority which developed with the humanists and intensified with the Reformation. The Book owed its initial success to Hebraists such as Pico della Mirandola and Bibliander. It was used to account for the origins of Jewish Kabbalah and to prophesy political and religious events: the fall of the Ottoman empire, or the destruction of the papacy. Anabaptists, dissident Protestants of various persuasions, Rosicrucians and Paracelsians consulted it not only as a work of prophecy but, it is argued, as an emblem of dissent, rejected by the official Churches. At the same time more sober scholars, both Protestants and Catholics, scrutinized 2 Esdras with greater objectivity, endeavouring to date it correctly and establish its authorship. This study also investigates the interaction between their views and those of the Book's enthusiastic supporters.

After more than a century of debate about the significance of imperial cults for the interpretation of Revelation, this is the first study to examine both the archaeological evidence and the Biblical text in depth. Friesen argues that a detailed analysis of imperial cults as they were practiced in the first century CE in the region where John was active allows us to understand John's criticism of his society's dominant values. He demonstrates the importance of imperial cults for society at the time when Revelation was written, and shows the ways in which John refuted imperial cosmology through his use of vision, myth, and eschatological expectation.

Apocalyptic Bodies traces the biblical notions of the end of the world as represented in ancient and modern texts, art, music and popular culture, for example the paintings of Bosch. Tina Pippin addresses the question of how far we, in the late twentieth century, are capable of reading and responding to the 'signs of the times'. It will appeal not only to those studying religion, but also to those fascinated with interpretations of the end of the world.

Apocalyptic expectations of Armageddon and a New Age have been a fixture of the American cultural landscape for centuries. With the approach of the year 2000, such millennial visions seem once again to be increasing in popularity. Stephen O'Leary sheds new light on the age-old phenomenon of the End of the Age by proposing a rhetorical explanation for the appeal of millennialism. Using examples of apocalyptic argument from ancient to modern times, O'Leary identifies the recurring patterns in apocalyptic texts and movements and shows how and why the Christian Apocalypse has been used to support a variety of political stances and programs. The book concludes with a critical review of the recent appearances of doomsday scenarios in our politics and culture, and a meditation on the significance of the Apocalypse in the nuclear age. Arguing the Apocalypse is the most thorough examination of its subject to date: a study of a neglected chapter of our religious and cultural history, a guide to the politics of Armageddon, and a map of millennial consciousness.

Certain questions naturally arise about those who literally expect the end of the world in our time: Why do they think this? Why do some people believe them? How do their exhortations work to persuade an audience and to mobilize that audience to actions and commitments? These are the motivating questions of this unique volume, which describes apocalyptic as a rhetorical genre of discourse. Brummett first recasts insights drawn from past scholarly and theological studies to feature their relevance to contemporary apocalyptic, then examines a variety of "real" apocalyptic to illustrate the ways in which these rhetorical discourses actually work.

Apocalypse Observed is about religious violence. By analyzing five of the most notorious cults of recent years, the authors present a fascinating and revealing account of religious sects and conflict. Cults covered include: * the apocalypse at Jonestown * the Branch Davidians at Waco * the violent path of Aum Shinrikyo * the mystical apocalypse of the Solar Temple * the mass suicide of Heaven's Gate. Through comparative case studies and in-depth analysis, the authors show how religious violence can erupt not simply from the beliefs of the cult followers or the personalities of their leaders, but also from the way in which society responds to the cults in its midst.