Books: 'Apocalyptic movement'

1

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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4

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

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5

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

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6

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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8

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

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9

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

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10

Apocalypticism in the Dead Sea scrolls. Routledge, 1997.

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11

Apocalypse against empire: Theologies of resistance in early Judaism. W.B. Eerdmans Pub., 2010.

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12

The Church Universal and Triumphant: Elizabeth Clare Prophet's Apocalyptic Movement. Syracuse University Press, 2003.

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13

Whitsel, Bradley. The Church Universal and Triumphant: Elizabeth Clare Prophet's Apocalyptic Movement. Syracuse University Press, 2003.

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14

Killing for Life: The Apocalyptic Narrative of Pro-Life Politics. Cornell University Press, 2002.

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Killing for Life: The Apocalyptic Narrative of Pro-Life Politics. Cornell University Press, 2002.

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16

Hertz, Solange Strong. The Sixth Trumpet. The Remnant Publishing Co., 2002.

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17

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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18

Apocalyptic Movements in Contemporary Politics. Palgrave Macmillan, 2014.

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19

Hackett, Rosalind I. J. Millennial and Apocalyptic Movements in Africa. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195301052.003.0020.

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20

Velji, Jamel. Apocalyptic Religion and Violence. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0014.

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This chapter offers a working definition of the apocalyptic, followed by some of the apocalyptic's most important constituent components. Then, it concentrates on associations between these components and violence, illuminating how structures of the apocalyptic can be deployed to serve violent ends. Apocalyptic texts and movements alike demonstrate a tendency to split the world and its contents into absolute good and absolute evil. Dualistic thinking has been noted by many scholars as a quintessential element of religious violence. Furthermore, the chapter examines three interrelated processes connected to duality that aid in the transformation of apocalyptic thinking into violence against others. Apocalyptic duality is deepened through a sense of temporality that envisions all of time having led up to the unique moment in history in which only the elect exclusively possess the truth. Duality and utopia coalesce as motive forces for foreign intervention to “free” those who are “oppressed.”

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21

1943-, Robbins Thomas, and Palmer Susan J, eds. Millennium, messiahs, and mayhem: Contemporary apocalyptic movements. Routledge, 1997.

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22

Robbins, Thomas. Millennium, Messiahs, and Mayhem: Contemporary Apocalyptic Movements. Routledge, 1997.

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23

Robbins, Thomas. Millennium, Messiahs, and Mayhem: Contemporary Apocalyptic Movements. Routledge, 1997.

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24

Stephens, Randall J. The Bible and Fundamentalism. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.7.

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This chapter on the Bible and fundamentalism describes the growth of the movement and pinpoints various influences in play since the nineteenth century. Among those were: a new apocalyptic outlook, Scottish Common Sense philosophy, revivalism, biblicism, and a militant style. The chapter also provides important definitions and summarizes some recent scholarly developments in the study of the movement. Much of the cultural energy of adherents came from their strident opposition to theological modernism, evolutionary biology, and a new, permissive popular culture. Because of that historians once described fundamentalists as vociferously anti-modern. Now, however, historians are showing that believers acted and thought in ways that look strikingly modern, even modernist.

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25

Aldrovandi, C. Apocalyptic Movements in Contemporary Politics: Christian and Jewish Zionism. Palgrave Macmillan, 2014.

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26

Cook, David. Early Islamic and Classical Sunni and Shi‘ite Apocalyptic Movements. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195301052.003.0014.

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27

Green-Mercado, Mayte. Visions of Deliverance. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501741463.001.0001.

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This book traces the circulation of Muslim and crypto-Muslim apocalyptic texts known as joferes through formal and informal networks of merchants, Sufis, and other channels of diffusion among Muslims and Christians across the Mediterranean from Constantinople and Venice to Morisco towns in eastern Spain. The movement of these prophecies from the eastern to the western edges of the Mediterranean illuminates strategies of Morisco cultural and political resistance, reconstructing both productive and oppositional interactions and exchanges between Muslims and Christians in the early modern Mediterranean. Challenging a historiography that has primarily understood Morisco apocalyptic thought as the expression of a defeated group that was conscious of the loss of their culture and identity, this book depicts Moriscos not simply as helpless victims of Christian oppression but as political actors whose use of end-times discourse helped define and construct their society anew. The book helps us understand the implications of confessionalization, forced conversion, and assimilation in the early modern period and the intellectual and theological networks that shaped politics and identity across the Mediterranean in this era.

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28

Ashe, Laura. England, c.1000. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199575381.003.0002.

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This chapter argues that English culture around the year 1000 had reached an ideological crisis, in the aftermath of the Benedictine Reform movement, which had placed monasticism at the forefront of society. The king was envisaged as the head and protector of the monastic church, while influential writings regarded society as on the edge of an apocalyptic decline, and castigated laypeople for their impious lives. The old heroic ideals of Anglo-Saxon society came under unprecedented ideological strain, and the historical writings of the Anglo-Saxon Chronicles show a bleak and pessimistic outlook. Only when new secular ideals had gained ground in English political culture could this pressure be relieved.

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29

Kershner, Jon R. Early Quaker Theology and the Transatlantic Context. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190868079.003.0002.

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The Quaker movement began in mid-seventeenth-century Britain and its followers coalesced around the common sentiment that they had experienced a spiritual Second Coming of Christ. The leaders of this new movement believed they were in the vanguard of God’s people, establishing God’s will in the world. The founding of the colony of Pennsylvania, by William Penn, was an attempt to establish Quaker principles in the colonies. In the early and mid-eighteenth century, many Quakers became unsettled about how short Pennsylvania had fallen from their vision. These reform-minded Quakers reinvigorated corporate discipline and protested war, slavery, and political compromise. John Woolman was only one of these reformers, but he developed an incisive critique of the British imperial economy. While scholars have viewed him as primarily a Quietist figure, his awareness of broader economic developments and his apocalyptic outlook show that he constructed a theology that defies such categorization.

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30

Polder, Kristianna. Margaret Fell, Mother of the New Jerusalem. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814221.003.0011.

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This chapter examines the radical matriarchal identity of Margaret Fell (1614–1702), an indispensable figure in early Quakerism who promoted, funded, defended, and monitored the growth of the movement both in the north of England, where she was based, and across Great Britain. Fell’s identity as the ‘mother of Quakerism’ has been frequently associated with more apparently private roles, such as that of wife and mother. Fell instead lived as a Spiritual Mother in the context of the arrival of ‘the New Jerusalem’, an apocalyptic framework that challenged gendered social constraints and freed women from the curse of mother Eve. Various vignettes from Fell’s biography reveal matriarchal activities that were countercultural and politically assertive. Fell emerges as an autonomous and powerful mother, wife, and Spiritual Matriarch, free from the strictures of seventeenth-century society.

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31

Hoover, Jesse A. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825517.003.0008.

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The conclusion summarizes four key implications from the preceding study of Donatist apocalypticism. The first is that apocalyptic themes did indeed play a significant role within Donatist theology. Second, that the prominence of such themes is only to be expected, given the flourishing of apocalyptic speculation within the wider Latin Christian world of late antiquity. Third, that Donatist eschatology was an essentially adaptive phenomenon which utilized apocalyptic exegesis to interpret and contextualize its evolving place in the world. Finally, that Donatist interaction with the end of the world was not monolithic, but rather displays evidence of significant diversity. The book concludes with a reflection on the nature of studying ancient religious minority movements and the importance of taking their theological self-perceptions seriously.

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32

Atkins, Gareth. Evangelicals. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.9.

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For perhaps a decade between 1816 and 1826, Newman counted himself an Evangelical. Precisely what that meant has been obscured by his own later reflections, and by biographers interested more in his spiritual destination than his starting point. This chapter situates Newman within the Anglican Evangelical movement of the 1810s and 20s, a milieu more diverse and integrated into the Church of England than many accounts imply. The first section considers his youthful reading: Thomas Scott, Joseph Milner, and others. The second considers his opinions in the 1820s, arguing that his move away from Evangelicalism was less a reaction against ‘vital religion’ than an intensification of its moralistic, biblicist, and even apocalyptic strands. The third examines the 1830s, arguing that Newman’s assault on ‘the religion of the day’ should not be allowed to obscure his appreciation of holiness wherever it was to be found, or his efforts to harness Evangelical zeal in the Tractarian project.

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33

Apocalyptic Sentimentalism: Love and Fear in U.S. Antebellum Literature. University of Georgia Press, 2015.

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34

Apocalyptic Sentimentalism: Love and Fear in U.S. Antebellum Literature. University of Georgia Press, 2018.

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35

Breslauer, George W. The Rise and Demise of World Communism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197579671.001.0001.

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Sixteen states came to be ruled by communist parties during the twentieth century. Only five of them remain in power today. This book explores the nature of communist regimes—what they share in common, how they differ from each other, and how they differentially evolved over time. The book finds that these regimes all came to power in the context of warfare or its aftermath, followed by the consolidation of power by a revolutionary elite that came to value “revolutionary violence” as the preferred means to an end, based upon Marx’s vision of apocalyptic revolution and Lenin’s conception of party organization. All these regimes went on to “build socialism” according to a Stalinist template, and were initially dedicated to “anti-imperialist struggle” as members of a “world communist movement.” But their common features gave way to diversity, difference, and defiance after the death of Joseph Stalin in 1953. For many reasons, and in many ways, those differences soon blew apart the world communist movement. They eventually led to the collapse of European communism. The remains of communism in China, Vietnam, Laos, North Korea, and Cuba were made possible by the first three transforming their economic systems, opening to the capitalist international order, and abandoning “anti-imperialist struggle.” North Korea and Cuba have hung on due to the elites avoiding splits visible to the public. Analytically, the book explores, throughout, the interaction among the internal features of communist regimes (ideology and organization), the interactions among them within the world communist movement, and the interaction of communist states with the broader international order of capitalist powers.

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36

Collins, John Joseph. The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity. Crossroad Pub Co, 1987.

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37

Moore, Rebecca. From Jonestown to 9/11 and Beyond. Edited by James R. Lewis and Inga Tøllefsen. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190466176.013.13.

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This chapter examines violent outbursts perpetrated by New Religious Movements (NRMs) and considers the competing and complementary theories that have arisen to explain them. It argues that theories about cult violence change as new data become available. Public perceptions of cults and a shifting religious-political landscape also shape theoretical considerations of religion and violence. The chapter notes that prior to the mass murders-suicides in Jonestown, Guyana, and immediately following, theories of violence focused on inwardly-directed coercion and control. The demise of the Branch Davidians in 1993, along with other eruptions of violence in the 1990s, challenged this perspective, and a theory of interaction between external and internal forces arose. The events of September 11, 2001 internationalized considerations of religious violence, and returned attention to the influence of apocalyptic worldviews. A pressing problem that has emerged most recently is the violence perpetrated against NRMs, particularly state-sponsored repression.

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38

David, Ariel-Joel, ред. Milḥemet Gog u-Magog: Meshiḥiyut ṿe-apoḳalipsah ba-Yahadut - be-ʻavar uve-yamenu. Yediʻot aḥaronot, 2001.

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39

Jenkins, Philip. Climate, Catastrophe, and Faith. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197506219.001.0001.

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Repeatedly through history, the world has been subject to severe climate-driven shocks, which have caused famine, disease, violence, social upheaval, and mass migration. Commonly, such episodes have been understood in religious terms, through the language of apocalypse, millennium, and Judgment. Often too, such eras have sparked far-reaching changes in the nature of religion and spirituality. Depending on the circumstances, the response to climatic visitations might include explosions in religious passion and commitment; the stirring of mystical and apocalyptic expectations; waves of religious scapegoating and persecution; or the spawning of new religious movements and revivals. In many cases, such responses have had lasting impacts, to the point of fundamentally reshaping particular faith traditions. From those eras have emerged passionate sects—some political and theocratic, some revivalistic and enthusiastic, others millenarian and subversive. The movements and ideas emerging from such conditions might last for many decades and become a familiar part of the religious landscape, although with their origins in particular moments of crisis increasingly consigned to remote memory. By stirring conflicts and provoking persecutions that defined themselves in religious terms, such eras have redrawn the world’s religious maps and created the global concentrations of believers as we know them today. Whether we are looking at the Christian tradition or at Jews, Muslims, or Buddhists, the history of religions must take account of this climate dimension. In the modern world, it is very likely that the growing climate crisis will likely have a comparable religious impact across much of the global South.

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40

1954-, Wills Lawrence M., and Wright Benjamin G, eds. Conflicted boundaries in wisdom and apocalypticism. Society of Biblical Literature, 2005.

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41

Conflicted boundaries in wisdom and apocalypticism. Society of Biblical Literature, 2004.

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42

(Editor), Benjamin G. Wright, and Lawrence M. Wills (Editor), eds. Conflicted Boundaries in Wisdom And Apocalypticism (Symposium Series (Society of Biblical Literature)) (Symposium Series (Society of Biblical Literature)). Society of Biblical Literature, 2005.

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43

Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader (Resources for Biblical Study (Brill Academic Publishers), No. 45.) (Resources ... Biblical Study (Brill Academic Publishers)). Brill Academic Publishers, 2006.

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44

Lambert, Matthew M. The Green Depression. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496830401.001.0001.

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This book argues that depression-era authors contributed to the development of modern environmental thought in three distinct ways. First, they began recognizing as never before the devastating and even apocalyptic effects that humans can have on the environment, particularly in response to the period’s dust storms, flooding, and other human-created ecological disasters. Next, they acknowledged the ecological importance of nonhuman nature, including animal “predators” and “pests,” as conservationists were beginning to do during the period. And lastly, they laid the groundwork for what we now refer to as “environmental justice” by directly connecting environmental exploitation with racial, economic, and gender inequality. To illustrate the reach of environmental thought during the period, the first three chapters of the book focus on different geographical landscapes, including the wilderness, rural, and urban. The last chapter examines the period’s growing concern over the effects of technology on the human and nonhuman world. Ultimately, The Green Depression illustrates the importance of depression-era literature to the development of the modern environmentalist and environmental justice movements. It also contributes to a growing body of scholarship that identifies the importance of environmental thought to the literature and culture of African Americans and other minority groups as well as in considering urban landscapes and other built environments. Finally, the book seeks to initiate a conversation to consider how experiences and ideas from the period have influenced and can inform responses to the intersections of environmental, social, and economic issues in our own time.

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45

(Editor), F. Garcia Martinez, and Florentino Garcia Martinez (Editor), eds. Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 168) (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 168). Peeters Publishers, 2003.

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46

Florentino, Garcia Martinez, ed. Wisdom and apocalypticism in the Dead Sea scrolls and in the biblical tradition. Leuven University Press, 2003.

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Books on the topic 'Apocalyptic movement'

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