Relevant bibliographies by topics / Apocalyptic movement

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Academic literature on the topic 'Apocalyptic movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Apocalyptic movement"

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Tampubolon, Yohanes Hasiholan. "SUMBANGAN TEKS APOKALIPTIK TERHADAP GERAKAN SOSIAL POLITIK DALAM GEREJA." Jurnal Ledalero 18, no. 2 (2019): 267. http://dx.doi.org/10.31385/jl.v18i2.188.267-287.

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<p><strong>Abstract:</strong> This article will identify apocalyptic texts in the Protestant canonical book and then explain about Martin Luther and Thomas Muntzer’s approach to apocalyptic texts. They see historical events from an apocalyptic perspective but contradict their application in social and political life. The author considers that apocalyptic texts are very influential in the socio-political movements that have been practiced by Muntzer and Luther. After seeing the approach and application of Muntzer and Luther to apocalyptic texts, the author explains the views of Marxist thinkers about the relationship of the Protestant reform movement and revolutionary theory.</p><p><br /><strong>Keywords:</strong> movement, revolutionary, reformation, apocalyptic, Luther, Muntzer.</p>
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Ruston, Roger. "Apocalyptic and the Peace Movement." New Blackfriars 67, no. 791 (1986): 204–15. http://dx.doi.org/10.1111/j.1741-2005.1986.tb06536.x.

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Joyce, Cullan. "Responses to Apocalypse: Early Christianity and Extinction Rebellion." Religions 11, no. 8 (2020): 384. http://dx.doi.org/10.3390/rel11080384.

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The Extinction Rebellion (XR) movement has grown rapidly in the past two years. In popular media, XR has sometimes been described using religious terminology. XR has been compared to an eco-cult, a spiritual and cultural movement, and described as holding apocalyptic views. Despite XR lacking the distinctive religiosity of new testament and early (pre-150ACE) Christianity, the movement resonates with the early Christian experience in several ways. (1) A characterization of events within the world as apocalyptic. (2) Both feel vulnerable to the apocalypse in specific ways, though each responds differently. (3) Both experience the apocalypse as a community and develop community strategies in response to the apocalypse. The paper sketches certain features of new testament Christianity and compares some of these to XR. The main difference between the two movements is that XR makes decisions to actively become vulnerable, whereas new testament Christianity was more often passively vulnerable. Elements of new testament Christianity provide a context for understanding XR as a response to an apocalypse.
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Momen, Moojan. "Millennialist Narrative and Apocalyptic Violence." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 1. http://dx.doi.org/10.18792/jbasr.v20i0.24.

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The Babi movement of Iran came to a society in the nineteenth century that had a set millennialist narrative, which included an apocalyptic battle between the forces of good (led by the Imam Mahdi) and evil. Its founder, the Bab, at first appeared to claim to be just the intermediary for the Imam Mahdi, but later claimed to be the Imam Mahdi himself. This set in train expectations that the apocalyptic narrative of violence would begin. The writings and actions of the Bab were provocative, but there was nothing in them to suggest an initiation of violence. Indeed, he specifically held back from calling for a jihad, which the Imam Mahdi was expected to do. Over a period of time, however, the Islamic clerics escalated matters, calling on the state to intervene to halt the spread of the movement. This led eventually to violent confrontations in three locations in Iran in 1848-1850 and an attempted assassination of the Shah in 1852. This paper looks at the events of 1848-50 and describes how the apocalyptic narrative played out. It frames the events that occurred within the theoretical schema of assaulted, fragile and revolutionary millennialist groups suggested by Wessinger and examines the stages in the escalation of the conflict, the narratives that informed this, and specifically at those factors that increased the likelihood of violence. It also examines developments after 1852 that moved the focus of the religion, now called the Baha'i religion, from catastrophic millennialism (pre-millennialism) to progressive millennialism (post-millennialism).
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Conti, Brooke. "Milton, Jerome, and Apocalyptic Virginity." Renaissance Quarterly 72, no. 1 (2019): 194–230. http://dx.doi.org/10.1017/rqx.2018.3.

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Milton's youthful interest in virginity is usually regarded as a private eccentricity abandoned on his maturation. His “Mask” is often read, analogously, as charting the Lady's movement from temporary virginity to wedded chastity. This essay challenges those claims, arguing that Milton's understanding of virginity's poetic and apocalyptic powers comes from Saint Jerome, whose ideas he struggles with throughout his career. Reading “A Mask” alongside Jerome suggests that Milton endorses the apocalyptic potential of virginity without necessarily assigning those powers to the Lady herself. In later works, Milton modifies and adapts Jerome before finally producing the perfect eremitic hero of “Paradise Regain'd.”
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Ferrero, Mario. "From Jesus to Christianity: The economics of sacrifice." Rationality and Society 26, no. 4 (2014): 397–424. http://dx.doi.org/10.1177/1043463114546314.

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This article models the birth of a new religion from the ashes of apocalyptic prophecy. Christianity started around the imminent expectation of God’s Kingdom. Followers forsook worldly opportunities to prepare for the event. As the Kingdom’s arrival tarried, they found themselves “trapped” because those sacrifices—like transaction-specific investments—were wasted if they dropped out. This provided incentives to stay and transform the faith. Such effort, enhanced by reaction to the cognitive dissonance caused by prophecy failure, turned an apocalyptic movement into an established church. A survey of other apocalyptic groups confirms that dropout costs are critical to explaining outcomes.
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Toy,, Eckard, and Bradley C. Whitsel. "The Church Universal and Triumphant: Elizabeth Clare Prophet's Apocalyptic Movement." Western Historical Quarterly 35, no. 3 (2004): 388. http://dx.doi.org/10.2307/25443030.

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Kranenborg, Reender. "Field Notes: Efraim: A New Apocalyptic Movement in the Netherlands." Nova Religio 7, no. 3 (2004): 81–91. http://dx.doi.org/10.1525/nr.2004.7.3.81.

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ABSTRACT: At the end of 2001 an unknown apocalyptic movement, Efraim, became hot news in the Netherlands. It was reported that the members expected the end of the world and the coming of the Messiah before 2002, and had changed their lives dramatically. These Field Notes report on this new group. The article first discusses what happened and the role the media played. Second, the article provides a description of the movement, including a portrait of the leader and his teachings about the end of the world, i.e., the rapture of the Bride (the faithful), the predictions on what will happen in the future, ideas concerning Elijah and the twelve tribes (““geo-theology””) and the Bride of Christ. Third, the reactions of the leader, when the rapture of the Bride did not take place, are examined. Finally some conclusions are given. It can be seen that Efraim started as a Pentecostal group, but developed into an independent Christian movement, which has a new content, due to the revelations the leader receives.
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Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (2019): 339. http://dx.doi.org/10.3390/rel10050339.

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The Church of Jesus Christ of Latter-Day Saints, the largest and arguably best-known branch of the Restoration movement begun by Joseph Smith, sustains a complex but living relationship to nineteenth-century marginal millenarianism and apocalypticism. At the foundations of this relationship is a consistent interest in the biblical Book of Revelation exhibited in the earliest Latter-Day Saint scriptural texts. The Book of Mormon (1830) affirms that apocalyptic visionary experiences like John’s in the New Testament have occurred throughout history and even contains a truncated account of such a vision. It also predicts the emergence in late modernity of a fuller and uncorrupted account of such an apocalyptic vision, with the aim of clarifying the biblical Book of Revelation. In addition, however, Smith received an apocalyptic vision of his own in 1832 and produced a vision report that suggests that he understood The Book of Mormon’s anticipations of apocalyptic clarification to come as much through ecstatic experience as through the emergence of new apocalyptic texts. In 1842, Smith created a ritualized version of his own apocalyptic experience, a temple liturgy that remains authoritative into the present. This lies behind the moderate apocalypticism of twenty-first century Latter-Day Saint religious experience.
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Blanes, Ruy Llera. "The Angolan Apocalypse." Social Sciences and Missions 28, no. 3-4 (2015): 217–34. http://dx.doi.org/10.1163/18748945-02803001.

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In this article I explore some convergences between religious and political apocalyptic thinking, taking as case study the inauguration of the cathedral of the ‘Tokoist Church’ in Luanda, Angola, in August 2012. Describing the marginal contestation to the otherwise triumphant current church leadership, I argue that it is part of a movement of social fracture and political contestation that is also part of contemporary, post-war Angolan society, and also suggest that apocalyptic thinking can be understood as an expression of political dissent and of a ‘transformative politics’ that postulates alternative temporalities.
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Dissertations / Theses on the topic "Apocalyptic movement"

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Santana, Thiago Borges de. "O livro de Daniel em oposição ao epicurismo : a relação entre a literatura apocalíptica judaica e a filosofia helenística no séc. II a.E.C." Pós-Graduação em Ciências da Religião, 2018. http://ri.ufs.br/jspui/handle/riufs/8316.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>The expansion of the ancient Kingdom of Macedonia, under the leadership of Alexander The Great, prompted the accession of Hellenic cultural dimensions throughout the West and Middle East in a process of cultural diffusion known as Hellenization. However, hellenistic cultural dominance was not without struggle Thus, this research has proposed as an hypothesis that the Old Testament book of Daniel is a result of a socio-religious experience that countered epicureanism by highlighting the principle of faithfulness to Yahweh. Daniel’s apocalypse offers a conception that the Jewish monotheistic deity interferes history in a conclusive manner, since in the end of time it will be judging all of the infidels (Dan 7: 13-14). Such philosophical system believed that the gods were in a state of ataraxia, blissfulness, serenity, antipathetic to any human feeling. Therefore, from a cultural approach of the religious phenomenon it has been scrutinized if the book of Daniel, written in an apocalyptic language, presents a proposal of socio-religious way of life posing an antithesis to the Epicurean doctrine while fostering the maintenance of a Jewish identity related to the divine figure of Yahweh in the second century BCE.<br>A expansão do império macedônico, sob a égide de Alexandre o Grande, impulsionou a adesão de dimensões culturais helênicas pelo mundo Ocidental e Médio-Oriental em um processo de circularidade cultural denominado de helenização. Contudo, houve contestações à dominação cultural helenística. Desse modo, esta pesquisa propôs como hipótese que, o livro veterotestamentário Daniel é produto de uma experiência sócio-religiosa e se opôs ao epicurismo colocando em evidência o princípio de fidelidade a Javé. O apocalipse daniélico apresenta uma concepção de que a divindade monoteísta judaica interfere na história de modo definitivo, pois no final dos tempos julgará todos os infiéis (Dn 7, 13-14). Esta percepção se opõe sobremaneira ao pensamento de uma escola filosófica do período helenístico, a epicurista. Tal sistema filosófico veiculava que os deuses eram ataráxicos, bem aventurados, imperturbáveis, incompatível com qualquer sentimento humano. Então, a partir de uma abordagem cultural do fenômeno religioso investigou-se, se o livro de Daniel, redigido em uma linguagem apocalíptica, apresenta uma proposta de modo de vida, na qual é possível perceber uma contra-argumentação à doutrina epicurista ao mesmo tempo em que fomentava a manutenção de uma identidade judaica ligada a divindade Javé no II séc. a.E.C.<br>São Cristóvão, SE
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Aldrovandi, Carlo. "Apocalyptic movements in contemporary politics : Christian Zionism and Jewish Religious Zionism." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5503.

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This dissertation focuses on the 'theo-political' core of US Christian Zionism and Jewish Religious Zionism. The political militancy characterizing two Millenarian/Messianic movements such as Christian Zionism and Jewish Religious Zionism constitutes a still under-researched and under-theorized aspect that, at present, is paramount to address for its immediate and long terms implications in the highly sensitive and volatile Israeli-Palestinian issue, in the US and Israeli domestic domain, and in the wider international community. Although processes of the 'sacralisation of politics' and 'politicisation of religions' have already manifested themselves in countless forms over past centuries, Christian Zionism and Jewish Religious Zionism are unprecedented phenomena given their unique hybridized nature, political prominence and outreach, mobilizing appeal amongst believers, organizational-communicational skills and degree of institutionalization.
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Apple, Angela L. "Apocalypse how? : a generic criticism of on-line Christian Identity rhetoric as apocalyptic rhetoric." Virtual Press, 1998. http://liblink.bsu.edu/uhtbin/catkey/1100451.

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This study explores the complex relationship between radical right rhetoric and the genre of apocalyptic rhetoric. The radical right consists of the White Nationalist and Patriot movements, two common "hate group" movements in the United States. The Klanwatch (1998d) explains that the number of hate groups in the United States grew by 20 percent in 1997. They attribute much of this growth to the movement's use of the Internet. Although these hate groups are highly diverse, Christian Identity is a common theology to which many members of the radical right adhere.This study analyzes two artifacts representational of Christian Identity rhetoric. These artifacts were found on the Web site of the Northwest Kinsmen, a radical right group from the Pacific Northwest. Christian Identity is a "pseudo-Christian" theology that claims that white Christians are the true Israelites and that Jews are actually "children of Satan." Christian Identity followers believe that there will be a racial war (i.e., racial apocalypse) in which white Christians will triumph over the forces of evil (Abanes, 1996).This study utilizes the rhetorical method of generic criticism to determine that the Christian Identity rhetoric present on the Northwest Kinsmen's Web site is apocalyptic rhetoric. Generic theory, the theoretical foundation of this study, argues that rhetorical genres have common situational, substantive, and stylistic features and a common "organizing principle" that unifies the genre. Therefore, this study compares the key features of apocalyptic rhetoric to the Northwest Kinsmen artifacts. Through this study, a greater understanding of the social reality, beliefs, attitudes, and values of the radical right, Christian Identity rhetors is obtained.This study discovers that the Christian Identity rhetoric found on the Northwest Kinsmen's Web site is apocalyptic rhetoric. This study illustrates that these Christian Identity rhetors believe that they are living in a chaotic world of inexplicable problems. Through apocalyptic rhetoric, the rhetors help explain the "crises" facing the audience and therefore restore order in their lives. Specifically, this study shows how these apocalyptic rhetors utilize conspiracy theories to restore order. Additionally, it illustrates how the rhetorical strategies associated with apocalyptic rhetoric (i.e., typology, transfer, and style and language) are used to enhance the credibility of the rhetor and the legitimacy of even the most racist assertions. Finally, this study provides insight into the use of the Internet by radical right groups.<br>Department of Speech Communication
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Krawitz, Lilian. "Challenging messianism and apocalyptism : a study of the three surviving Messiahs, their related commonalities, problematic issues and the beliefs surrounding them." Thesis, 2010. http://hdl.handle.net/10500/4868.

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The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism. The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions. The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so.<br>Old Testament and Ancient Near Eastern Studies<br>D. Litt. et Phil. (Biblical Archaeology)
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Books on the topic "Apocalyptic movement"

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Helmstadter, Thomas H. The Apocalyptic movement in British Poetry. UMI Dissertation Services, 2003.

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Adventism and the American republic: The public involvement of a major apocalyptic movement. University of Tennessee Press, 2001.

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Aldrovandi, Carlo. Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844.

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The apocalyptic imagination: An introduction to Jewish apocalyptic literature. 2nd ed. William B. Eerdmans, 1998.

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Collins, John Joseph. The apocalyptic imagination: An introduction to the Jewish matrix of Christianity. Crossroad, 1989.

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Trajectories in Near Eastern apocalyptic: A postrabbinic Jewish apocalypse reader. Brill, 2005.

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Reeves, John C. Trajectories in Near Eastern apocalyptic: A postrabbinic Jewish apocalypse reader. Society of Biblical Literature, 2005.

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Carpenter, Charles A. Dramatists and the bomb: American and British playwrights confront the nuclear age, 1945-1964. Greenwood Press, 1999.

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Kerby-Fulton, Kathryn. Reformist apocalypticism and Piers plowman. Cambridge University Press, 1990.

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Apocalypticism in the Dead Sea scrolls. Routledge, 1997.

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Book chapters on the topic "Apocalyptic movement"

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Aldrovandi, Carlo. "Introduction." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_1.

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Aldrovandi, Carlo. "Meaning at the End." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_2.

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Aldrovandi, Carlo. "Millenarianism, Messianism and Absolute Politics." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_3.

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Aldrovandi, Carlo. "Jewish Religious Zionism." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_4.

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Aldrovandi, Carlo. "US Christian Zionism." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_5.

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Aldrovandi, Carlo. "Cultural Apocalypse." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_6.

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Aldrovandi, Carlo. "Conclusion." In Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316844_7.

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de Villiers, Pieter G. R. "The Social Contexts of Apocalyptic Groups: A Critical Evaluation of Deprivation Readings of Apocalyptic Movements." In Talking God in Society. Vandenhoeck & Ruprecht, 2021. http://dx.doi.org/10.13109/9783666573170.211.

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Biess, Frank. "Apocalyptic Angst." In German Angst. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198714187.003.0009.

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This chapter analyzes the culmination of the history of fear in postwar West Germany during the 1980s. A culture of emotional expressiveness now merged with two new external threats: environmental disaster and a nuclear war. Apocalyptic fears served as the emotional driving forces of two new social movements: the environmental and the peace movements. The environmental movement did not emerge only as a result of new environmental threats but also derived from a changed emotional culture that increased individuals’ susceptibility to environmental threats. The chapter analyzes the emerging perception of a global ecological crisis, the anti-nuclear movement, and the debate over the dying forest in the 1980s. It then explains the emergence of the largest protest movement in the history of West Germany—the peace movement of the 1980s—as a result of a new culture of emotional expressiveness. Peace activists enacted this new emotional culture by publicly displaying and performing fear. The emergence of a popular Holocaust memory also enabled apocalyptic fears of, as it was called, a “nuclear Holocaust.”
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"AUM SHINRIKYO AS AN ApOCALYPTIC MOVEMENT." In Millennium, Messiahs, and Mayhem. Routledge, 2013. http://dx.doi.org/10.4324/9780203613207-26.

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