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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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Kaplan, Jeffrey. "America’s apocalyptic literature of the radical right." International Sociology 33, no. 4 (2018): 503–22. http://dx.doi.org/10.1177/0268580918775583.
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This article examines the American radical right’s fascination with apocalyptic millenarianism through the apocalyptic literature the movement has either generated or, as with The Protocols of the Learned Elders of Zion, adopted as its own. These works are not all of a kind however; there are distinct categories into which they fall. These are: (1) Literature of the Crossroads in which the apocalypse can be averted if the nation follows a prescribed path; and (2) post-apocalyptic literature which sees no alternative to the End, and therefore embraces the inevitable cataclysm in the faith that the millennial future will bring at long last perfect peace and terrestrial perfection. Moreover, there are two distinct courses of action which this body of literature prescribes: (1) revolution now; or (2) a quietist withdrawal to an enclave where the White Race can safely sit out the apocalypse to come.
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Cassegård, Carl, and Håkan Thörn. "Toward a postapocalyptic environmentalism? Responses to loss and visions of the future in climate activism." Environment and Planning E: Nature and Space 1, no. 4 (2018): 561–78. http://dx.doi.org/10.1177/2514848618793331.
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The environmental movement has stood out compared to other movements through its future-oriented pessimism: dreams of a better or utopian future have been less important as a mobilizing tool than fear of future catastrophes. Apocalyptic images of future catastrophes still dominate much of environmentalist discourse. Melting polar caps, draughts, hurricanes, floods, and growing chaos are regularly invoked by activists as well as establishment figures. This apocalyptic discourse has, however, also been challenged—not only by a future-oriented optimism gaining ground among established environmental organizations, but also by the rise of what we call a postapocalyptic environmentalism based on the experience of irreversible or unavoidable loss. This discourse, often referring to the Global South, where communities are destroyed and populations displaced because of environmental destruction, is neither nourished by a strong sense of hope, nor of a future disaster, but a sense that the catastrophe is already ongoing. Taking our point of departure in the “environmentalist classics” by Rachel Carson and Barry Commoner, we delineate the contours of apocalyptic discourses in environmentalism and discuss how disillusionment with the institutions of climate governance has fed into increasing criticism of the apocalyptic imagery. We then turn to exploring the notion of postapocalyptic politics by focusing on how postapocalyptic narratives—including the utopias they bring into play, their relation to time–space, and how they construct collective identity—are deployed in political mobilizations. We focus on two cases of climate activism—the Dark Mountain project and the International Tribunal for the Rights of Nature—and argue that mobilizations based on accepting loss are possible through what we call the paradox of hope and the paradox of justice.
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Mir-Kasimov, Orkhan. "Jesus as Eschatological Saviour in Islam: An Example of the ‘Positive’ Apologetic Interpretation of the Christian Apocalyptic Texts in an Islamic Messianic Milieu." Intellectual History of the Islamicate World 6, no. 3 (2018): 332–58. http://dx.doi.org/10.1163/2212943x-00603005.
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Abstract This article discusses the interpretation of the Christian apocalyptic texts, such as the Revelation of St John and the pseudo-Clementine Book of the Rolls, by Faḍl Allāh Astarābādī (d. 796/1394), the founder of a mystical and messianic movement which was influential in medieval Iran and Anatolia. This interpretation can be situated within the tradition of ‘positive’ Muslim hermeneutics of the Christian and Jewish scriptures which was particularly developed in Shiite and especially Ismāʿīlī circles. Faḍl Allāh incorporates the Christian apocalyptic texts into an Islamic eschatological context, combining them with Qurʾān and ḥadīṯ material. Faḍl Allāh’s hermeneutical enterprise, focused on the figure of Jesus, produces an original version of Islamic myths regarding the eschatological Saviour.
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Hankins, Barry, and Douglas Morgan. "Adventism and the American Republic: The Public Involvement of a Major Apocalyptic Movement." Journal of Southern History 68, no. 4 (2002): 942. http://dx.doi.org/10.2307/3069801.
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Francis, Keith. "Adventism and the American Republic: The Public Involvement of a Major Apocalyptic Movement." History: Reviews of New Books 30, no. 3 (2002): 99–100. http://dx.doi.org/10.1080/03612759.2002.10526102.
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Karataş, İbrahim. "The Role of Apocalyptic Prophecies in ISIS Terrorism." مجلة كلية الشريعة و الدراسات الإسلامية 39, no. 1 (2021): 193–212. http://dx.doi.org/10.29117/jcsis.2021.0292.
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Purpose: This study aims to reveal how ISIS exploits apocalyptic prophecies stated in the Qur’an and hadiths to find new recruits and legitimize its ideology. The study tries to identify how sensitive issues of Islam are misinterpreted to mislead and terrorize young Muslims. It also elucidates how the misuse of innocent verses and hadiths leads to terrorism in the hands of people with fundamentalist beliefs. Approach: All issues of two ISIS magazines, namely, Dabiq and Rumiyah, were reviewed, and the related articles were selected, examined and compared with traditional Sunni Islam’s eschatology. In addition to the content analysis of the two magazines entitled with the apocalyptic names, previously written literature was also examined for this study. Findings: ISIS used eschatology to persuade Muslim youth to immigrate to its so-called lands and fight for its lofty cause. The terrorist group tried to realize this goal mainly by reinterpreting prophetic promises of Islam for its ends in the media. The analysis shows that ISIS did not serve religion but benefited its radical ideology. However, time has shown that ISIS’s brutal cause was far from the Islamic faith, as none of ISIS’s apocalyptic prophecies came true. Originality: While there are many studies about ISIS, few or none of them analyzed how the movement deceived people with apocalyptic ideas, which need to be considered during an examination of the conflicts in the Middle East, where states (e.g., Israel) or regimes (e.g., Iran) are founded on the basis of apocalyptic prophecies. ISIS was another trial that failed. By not examining the core of ISIS ideology stemming from the distorted interpretation of Islamic prophecies, gray zones would be left in the literature. This study makes that zone clearer.
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Munro, Martin. "The Apocalyptic Creole, from Dessalines to the Chimères." Diaspora: A Journal of Transnational Studies 17, no. 1 (2013): 105–20. http://dx.doi.org/10.3138/diaspora.17.1.105.
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In this article, I explore the idea of the hybrid, creolized subject in Haiti as a kind of living phantom. To do so, I refer initially to the notion of the “Creole Dessalines,” the idea that Haiti’s first leader was island-born and culturally creole. I then move forward in time 200 years, to just before the bicentenary, a time that seemed to usher back into Haitian society figures that appear to echo in many ways the creole Dessalines in their ambiguous, contradictory values, actions, and relations to broader Haitian society. These figures are the so-called Chimères, the term used to refer to the gangs from the shantytowns of Port-au-Prince who were used in the service of Jean-Bertrand Aristide’s government and who developed a reputation for extreme violence, used against the antigovernment popular movement. Beginning with a discussion of the origins of the Chimères, I will then focus on three works in which the Chimères figure prominently: the documentary films Ghosts of Cité Soleil and Haïti, la fin des chimères, and Lyonel Trouillot’s Bicentenaire. In all but Trouillot’s work, the prominent Chimères brothers known as Billy and Tupac are featured, which allows one to move from the general conceptions of the Chimères into the particular realities of these individual lives.
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GRZESZCZAK, JAN. "Czy Joachim z Fiore był mistykiem? Kilka uwag na temat apokaliptycznej duchowości kalabryjskiego opat." Filozofia Chrześcijańska 15 (October 16, 2018): 59–81. http://dx.doi.org/10.14746/fc.2018.15.3.
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The article attempts to examine the presence of mystical elements in the writings of the Calabrese exegete, Joachim of Fiore (circ. 1135-1202). The fi rst part constitutes an overview of 12th century characteristic elements of apocalyptic spirituality, as seen by Joachim. This spirituality is infl uenced by both personal refl ections of this author and his intensive studies as well as current events, especially the crisis in the Church and the crusaders’ movement, as well as spreading heresies in the West and the progressive expansion of Islam. The second part of the article analyzes two intuitions of mystical nature which Joachim of Fiore experienced during his stay at the Cistercian Casamari Abbey. He elaborates on them in his major writings – Expositio in Apocalypsim and Psalterium decem cordarum. The nature of these intuitions and their later infl uence on this author’s writings allow the conclusion that we are dealing here with an experience that is mystical in nature, which, in turn, opened before Joachim some interpretative horizons that had been previously inaccessible in matters concerning the understanding (intelligentia) of inspired Writings.
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Chevedden, Paul E. "Ushering in the Millennium, Or How an American City Reversed the Past and Single-Handedly Inaugurated the End-Time." Prospects 22 (October 1997): 35–67. http://dx.doi.org/10.1017/s0361233300000041.
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The story of millennialism extends down the ages from the ancient Near East to the present. In his seminal study on the origins of millennialism,Cosmos, Chaos and the World to Come: The Ancient Roots of Apocalyptic Faith, Norman Cohn exclaims, “What a story it has become!”Much theological speculation; innumerable millenarian movements, including those now flourishing so vigorously in the United States; even the appeal once exercised by Marxist-Leninist ideology – all this belongs to it. Nor is there any reason to think that the story is nearing its end. The tradition whose origins are studied in this book is still alive and potent. Who can tell what fantasies, religious or secular, it may generate in the unforseeable future?What fantasies, indeed!All scholars who have studied millennialism have investigated unsuccessful movements, or movements that have yet to succeed, that is, achieve the millennium. This essay explores a successful millennial movement, one that has already ushered in the messianic age. Although this achievement is restricted geographically — to a city — it is nonetheless of major significance. Not only did this millennial movement receive support from the U.S. federal government, but it also accomplished its goal prior to the turn of the millennium.
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Worthen, Molly. "The Chalcedon Problem: Rousas John Rushdoony and the Origins of Christian Reconstructionism." Church History 77, no. 2 (2008): 399–437. http://dx.doi.org/10.1017/s0009640708000590.
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According to the town criers of liberal American journalism, readers must wake up and do something. Hide your children—there is a movement afoot among conservative Christians to take over our country and give America a theocratic makeover. A slew of magazine articles and books—with apocalyptic titles such as American Theocracy and The Baptizing of America: The Religious Right's Plans for the Rest of Us1— announced conservative Christians' backward views on social and political issues, insidious webs of government influence, and intentions to return America to its supposedly Christian roots. Most of these authors devoted at least a few pages to an obscure religious movement and a man with a curious name: Christian reconstructionism and R. J. Rushdoony.
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Hexham, Irving. "Comptes rendus / Reviews of books: The Church Universal and Triumphant: Elizabeth Clare Prophet's Apocalyptic Movement." Studies in Religion/Sciences Religieuses 35, no. 1 (2006): 181–82. http://dx.doi.org/10.1177/000842980603500128.
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Moorhead, James H. "Adventism and the American Republic: The Public Involvement of a Major Apocalyptic Movement. Douglas Morgan." Journal of Religion 82, no. 4 (2002): 641–42. http://dx.doi.org/10.1086/491191.
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Shamshur, Oleg V. "Ukraine in the Context of New European Migrations." International Migration Review 26, no. 2 (1992): 258–68. http://dx.doi.org/10.1177/019791839202600204.
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Like other Soviet successor states, the Ukraine is faced by multiple international migration-related dilemmas and opportunities. However, apocalyptic predictions forecasting mass emigration appear unwarranted. The future character of Ukrainian emigration policies is discernible in the category of those who travel for “personal reasons,” most of whom are tourists. Many tourists are looking for work abroad. Business trips constitute a second class of often concealed labor force movement. The ecological effects of the Chernobyl disaster also will be a long-term factor affecting Ukrainian emigration.
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Schneirov, Richard. "UNCOVERING THE CONTRADICTIONS IN SAMUEL GOMPERS'S “MORE”: READING “WHAT DOES LABOR WANT?”." Journal of the Gilded Age and Progressive Era 18, no. 1 (2019): 99–119. http://dx.doi.org/10.1017/s1537781418000567.
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Samuel Gompers's address at the 1893 World's Columbian Exposition in Chicago is typically remembered for its invocation, “we want ‘more.’” This essay views Gompers's address in its broader context as a window into the Gilded Age labor movement and America's crisis of the 1890s. Gompers's thinking can be understood in terms of two sets of contradictory discourses or antinomies: labor republicanism as distinguished from socialism and apocalyptic change as distinguished from evolutionary development. Rather than someone who rationalized the interests of a narrow stratum of craft workers, Gompers emerges from this analysis as a serious and complex thinker who sought to bridge and contain divergent discourses and political tendencies within the broader labor movement for which he was the spokesperson.
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Burgdoff, Craig A. "How Falun Gong Practice Undermines Li Hongzhi's Totalistic Rhetoric." Nova Religio 6, no. 2 (2003): 332–47. http://dx.doi.org/10.1525/nr.2003.6.2.332.
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This article is based upon participant-observation of a Falun Gong group in Columbus, Ohio and includes a descriptive account of the exercises and local organizational structure. The totalistic rhetoric of Falun Gong founder, Li Hongzhi, is undermined by the non-hierarchical organizational structure of the movement. The privileging of orthopraxy over orthodoxy at the local level further undermines Li's totalism. However, the persecution of Falun Gong and the vilification of Li Hongzhi by the government of the People's Republic of China have resulted in an escalation of Li's totalistic and apocalyptic rhetoric. The ongoing persecution is currently the greatest threat to the structural stability of the Falun Gong movement. Nonetheless, barring external pressure, Falun Gong organizational structure and orthopraxy sufficiently counterbalance Li's totalistic tendencies.
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Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons." Church History and Religious Culture 90, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.
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AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament, the reluctance of the politically conservative Wycliffite movement to embrace a radical apocalyptic vision, and the overriding concern of Lollard hermeneuts to acquire certitude resulted in the limited use of the book of Daniel in Wycliffite sermonic literature. When compared to contemporary sermon cycles and later uses of Daniel by more radical English groups, it becomes obvious that the Wycliffite sermons did not utilize a radical critique of empire or maintain a radical apocalyptic vision that might have found greater use for Daniel.
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Scheibach, Michael. "Faith, Fallout, and the Future: Post-Apocalyptic Science Fiction in the Early Postwar Era." Religions 12, no. 7 (2021): 520. http://dx.doi.org/10.3390/rel12070520.
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In the early postwar era, from 1945 to 1960, Americans confronted a dilemma that had never been faced before. In the new atomic age, which opened with the atomic bombings of Hiroshima and Nagasaki, Japan, in August 1945, they now had to grapple with maintaining their faith in a peaceful and prosperous future while also controlling their fear of an apocalyptic future resulting from an atomic war. Americans’ subsequent search for reassurance translated into a dramatic increase in church membership and the rise of the evangelical movement. Yet, their fear of an atomic war with the Soviet Union and possible nuclear apocalypse did not abate. This article discusses how six post-apocalyptic science fiction novels dealt with this dilemma and presented their visions of the future; more important, it argues that these novels not only reflect the views of many Americans in the early Cold War era, but also provide relevant insights into the role of religion during these complex and controversial years to reframe the belief that an apocalypse was inevitable.
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CLAYDON, TONY. "LATITUDINARIANISM AND APOCALYPTIC HISTORY IN THE WORLDVIEW OF GILBERT BURNET, 1643–1715*." Historical Journal 51, no. 3 (2008): 577–97. http://dx.doi.org/10.1017/s0018246x08006924.
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ABSTRACTAlthough one of the most influential figures of his time, Bishop Gilbert Burnet has become one of the most neglected. This article outlines Burnet's worldview, arguing that it can only be partly understood by labelling him a ‘latitudinarian’ as scholars have hitherto tended to. Alongside Burnet's conventionally latitudinarian descriptions of Christianity as a set of rational and simple beliefs that could command very wide assent, the bishop also had a strong sense of history as a providential and apocalyptic unfolding of a battle between ‘true’ and ‘false’ churches, which was characterized by a powerful European dimension and by an identification of Antichrist with religious persecution. The article concludes with suggestions about how such lines of thought might have cohered with the more traditionally ‘latitudinarian’ elements of Burnet's philosophy, and about how they might allow historians to re-think the latitudinarian movement more generally.
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Palmer, Susan J. "From Healing to Protest: Conversion Patterns Among the Practitioners of Falun Gong." Nova Religio 6, no. 2 (2003): 348–64. http://dx.doi.org/10.1525/nr.2003.6.2.348.
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Falun Gong's emerging resistance movement and the escalation of Master Li's apocalyptic ideology in response to persecution is the focus of this study. On the basis of field research and interviews with practitioners, I propose a four-phase model of conversion, culminating in an activist commitment to the Master's call to serve in the protest demonstrations against the People's Republic of China's persecution of Falun Gong. Since Falun Gong's civil disobedience has resulted in the death of over 343 practitioners, it is important to analyze the process of conversion/commitment to the cause, and the practitioners' own spiritual understanding of their activist efforts in a two-tiered resistance movement that is concerned with global human rights, but also with a cosmic battle between gods and demons, called fa-rectification.
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Mayer, Jean-Franççois. "The Movement for the Restoration of the Ten Commandments of God." Nova Religio 5, no. 1 (2001): 203–10. http://dx.doi.org/10.1525/nr.2001.5.1.203.
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ABSTRACT: The article provides a summary of some aspects of ongoing research about the Movement for the Restoration of the Ten Commandments of God (MRTCG), which caused some 780 deaths in Uganda in March 2000. The MRTCG emerged out of a wider milieu of Ugandan popular Catholicism; the turmoils experienced by Uganda and the spread of AIDS gave an added impetus to Marian visionary activities and apocalyptic predictions. From its very beginning, the MRTCG showed suspicion toward the mainline Roman Catholic hierarchy and was characterized by a ““selective traditionalism.”” Regarding the endtime, it seems that the movement had consistently predicted the end of the present generation at the close of 2000 (and not 1999), followed by a New Earth with typical millenarian features. The events of March 2000 were carefully planned. What is still missing is a well-founded explanation of the massive use of violence during the last weeks of the group's existence (some 444 people murdered and dumped in secret mass graves in addition to the final conflagration in which hundreds died), and especially a possible theological justification for such actions.
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Hughes, Richard T. "The Apocalyptic Origins of Churches of Christ and the Triumph of Modernism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 181–214. http://dx.doi.org/10.1525/rac.1992.2.2.03a00030.
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The origins of the American-born Churches of Christ are exceedingly complex. While most historians have argued that Churches of Christ separated from Alexander Campbell's Disciples of Christ late in the nineteenth Century, this essay will suggest that the genesis of Churches of Christ was not a matter of Separation from the Disciples at all. Rather, Churches of Christ grew from two early nineteenth-century worldviews that coalesced and intertwined with one another in ways that often defy disentanglement. The first was the apocalyptic perspective of Barton W. Stone; the second was the radically sectarian mentality of the young and brash Alexander Campbell of the Christian Baptist period (1823-1830). As early as the 1830's, these two perspectives wed, brought together in part by the matchmaking power of poverty, marginality, and social estrangement. Together, they clearly shaped a portion of the Stone-Campbell movement that, in due time, would come to be known as a denomination separate from the Disciples; namely, the Churches of Christ.
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Francis, Keith A. "Ecumenism or Distinctiveness? Seventh-Day Adventist Attitudes to the World Missionary Conference of 1910." Studies in Church History 32 (1996): 477–87. http://dx.doi.org/10.1017/s0424208400015588.
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For the Seventh-day Adventist Church, whose doctrines are rooted in eschatological and apocalyptic theology, ecumenism is problematic. While the Church sees itself as one heir of the historic tradition of Christianity and so welcomes recognition as part of the mainstream, it also claims to be the organization through which God proclaims a special message to the modern age. Put simply, sometimes Seventh-day Adventists are happy to be part of the universal Church and at other times they claim to be members of the only true Church. Obviously, the latter, exclusivist attitude is in contradiction to the ethos of the ecumenical movement.
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Sitler, Robert K. "The 2012 Phenomenon New Age Appropriation of an Ancient Mayan Calendar." Nova Religio 9, no. 3 (2006): 24–38. http://dx.doi.org/10.1525/nr.2006.9.3.024.
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According to the ancient Mayan Long Count calendar, a cycle of more than 5,000 years will come to fruition on the winter solstice of 2012. While this date is largely unknown among contemporary Maya, some participants in the New Age movement believe it will mark an apocalyptic global transformation. Hundreds of books and Internet sites speculate wildly about the 2012 date, but little of this conjecture has a factual basis in Mayan culture. This paper provides an overview of the primary currents in the 2012 phenomenon, examines their sources, and speculates about developments as this highly anticipated date approaches.
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Walliss, John. "Making Sense of the Movement for the Restoration of the Ten Commandments of God." Nova Religio 9, no. 1 (2005): 49–66. http://dx.doi.org/10.1525/nr.2005.9.1.049.
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In March 2000, approximately 540 members of the Movement for the Restoration of the Ten Commandments of God (MRTCG) died in what initially appeared to be collective suicide. Subsequent police investigations, however, discovered the bodies of an additional 240 members who showed signs of having met a violent end prior to the apparent suicide. As well as discussing the history and apoc-alyptic beliefs of the MRTCG, in this article I focus particularly on the various theories that have been put forward to account for the murder-suicides. In doing so, I argue that although various facile similarities may be drawn between the MRTCG and other recent examples of "cult sui-cides," the MRTCG traversed a radically different "apocalyptic trajectory" prior to its denouement than its most obvious contemporaries. In par-ticular, I will highlight the role of internal factors within the MRTCG in precipitating the deaths.
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Corbman, Marjorie. "The Creation of the Devil and the End of the White Man’s Rule: The Theological Influence of the Nation of Islam on Early Black Theology." Religions 11, no. 6 (2020): 305. http://dx.doi.org/10.3390/rel11060305.
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This article examines the emergence of the Black Theology movement in the late 1960s and early 1970s in the context of the religiously diverse milieu of Black political movements during the same period. In particular, the theology of the Nation of Islam was widely understood by contemporary commentators as a major source of the confrontational rhetoric and tactics of the Black Power movement. Drawing upon the writings of the radical Black nationalist minister Albert B. Cleage, Jr., this article examines the importance of what Cleage termed the Nation of Islam’s “Black cultural mythology” in providing the possibility of a break in identification with white Christianity. In particular, it traces the influence of the Nation of Islam’s proclamation of God’s imminent apocalyptic destruction of white America on the theology of James H. Cone and Cleage. In doing so, this article argues for the importance of examining questions of racial and religious difference in American history alongside one another. It was precisely through creative appropriation of a non-Christian framework of biblical interpretation, rooted in faith in God’s complete identification with Black humanity and the consequent imminent judgment of white America, that early (Christian) Black Theologians were able to retain their Christian identity and sever its entanglement with white supremacy.
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Doan, Ruth Alden. "Reviews of Books:Adventism and the American Republic: The Public Involvement of a Major Apocalyptic Movement Douglas Morgan." American Historical Review 107, no. 5 (2002): 1562. http://dx.doi.org/10.1086/532904.
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Sousa, Ágabo Borges de. "O LIVRO DE DANIEL: UM TEXTO APOCALÍPTICO DO ANTIGO TESTAMENTO." Revista Caminhos - Revista de Ciências da Religião 16, no. 2 (2018): 62. http://dx.doi.org/10.18224/cam.v16i2.6076.
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A literatura que compõe os cânoni aceitos no cristianismo e judaísmo passou por um longo processo de composição e trazem consigo o reflexo de uma identidade que está ligada a seus momentos históricos. Essa literatura reflete, muitas vezes, um movimento que está por trás estabelecendo a necessidade de sua fixação. Com o livro de Daniel não é diferente, contudo ele tem características bem próprias distintas da maioria dos textos da Tenak (cânon judaico). Neste artigo é proposto uma identificação dos textos do livro de Daniel, como literatura apocalíptica, distinguindo nos textos proféticos e localizando seu contexto histórico.
 
 THE BOOK OF DANIEL: AN APOCALYPTIC TEXT OF THE OLD TESTAMENT
 the literature, that composes canons accepted in Christianity and Judaism, has gone through a long process of composition and brings with it the reflection of an identity that is linked to its historical moments. This literature often reflects a movement that is behind establishing the need for its fixation. With the book of Daniel it is no different. It has characteristics distinct from most of the texts of the Tenak (Jewish canon). In this article it is proposed an identification of the texts of the book of Daniel, as apocalyptic literature, distinguishing from the prophetic texts and locating their historical context.
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Schmacks, Yanara. "“Motherhood Is Beautiful”: Maternalism in the West German New Women's Movement between Eroticization and Ecological Protest." Central European History 53, no. 4 (2020): 811–34. http://dx.doi.org/10.1017/s0008938920000059.
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AbstractThis article traces changing conceptions of maternalism in the West German New Women's Movement from the early 1970s to the late 1980s. I argue that there were two moments in which the concept of motherhood was heatedly discussed and transformed. First, from the mid-1970s onward and within the broader cultural currents of “New Inwardness” (Neue Innerlichkeit) and “New Sensuality” (Neue Sinnlichkeit)—both of which permeated the New Left—motherhood became sensualized, eroticized, and sexualized. Second, these trends were intensified and at the same time drawn into new directions after the 1986 Chernobyl catastrophe. For while the focus on female corporeality was consolidated, a growing ecofeminist strand successfully reimagined motherhood as tightly bound to nature and life itself. Serving also as a means to deal with the Nazi past, this late 1980s conception of motherhood was marked by a more pessimistic, even apocalyptic outlook.
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Joseph, Simon J. "The Quest for the “Community” of Q: Mapping Q Within the Social, Scribal, and Textual Landscape(s) of Second Temple Judaism." Harvard Theological Review 111, no. 1 (2018): 90–114. http://dx.doi.org/10.1017/s0017816017000402.
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AbstractWas there a “Q community”? There are many who think that any quest for a “Q community” is a fool's errand. In this paper, I revisit this vexing question by focusing on several distinctive textual coordinates with which we can map Q's author within the social, textual, and theological landscape(s) of Second Temple Judaism. Since the author of Q was capable of crafting innovative scriptural allusions and adapting inherited Jesus traditions, I suggest that Q is not an isolated “Galilean” phenomenon but a textual production that combines Galilean Jesus traditions in conversation with contemporary Jewish apocalyptic traditions and can be located alongside the wider “Essenic” networks that pre-dated and co-existed with the Palestinian Jewish Jesus movement.
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Zeller, Benjamin E. "The Fraternité Notre Dame: From Emergence in Fréchou to Sojourn in Chicago." Numen 67, no. 2-3 (2020): 191–225. http://dx.doi.org/10.1163/15685276-12341573.
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Abstract The Fraternité Notre Dame is a traditionalist Catholic Marian movement founded in 1977 by Bishop Jean Marie Kozik, né Roger Kozik. Kozik received monthly visions, primarily of the Virgin Mary, and established the Fraternité as a Marian devotional movement in Fréchou, southern France. This article analyzes and contextualizes the history of the Fraternité Notre Dame and its founder Bishop Jean Marie, showing how Jean Marie and his movement responded as religious entrepreneurs, innovating in response to the growing tension between the Fraternites and their religious-cultural context, which culminated in their choice to leave France and reestablish themselves in Chicago. The article analyzes the content of the visions, which both reflected this disconnect as well as spurred it onwards. The visions are contextualized within postconciliar Catholicism and the conservative backlash to the reforms of the Second Vatican Council, and reflect both a specific French Catholic context and a global apocalyptic vision of a threatened Catholic Church. Finally, the article considers the group’s institutionalization in Chicago as the culmination of the friction between the Fraternité Notre Dame and its cultural and religious origin in Catholic France.
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Schneider-Mayerson, Matthew. "Disaster Movies and the ‘Peak Oil’ Movement: Does Popular Culture Encourage Eco-Apocalyptic Beliefs in the United States?" Journal for the Study of Religion, Nature and Culture 7, no. 3 (2013): 289–314. http://dx.doi.org/10.1558/jsrnc.v7i3.289.
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MULLOY, DARREN. "Conversing with the Dead: The Militia Movement and American History." Journal of American Studies 38, no. 3 (2004): 439–56. http://dx.doi.org/10.1017/s0021875804008734.
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If one forgets the past, he will not be prepared for the future.The Militia of MontanaYES! TODAY JUST AS YESTERDAY.The Michigan MilitiaWhen the militia movement emerged in the United States during the mid 1990s its members were widely seen as simply the latest practitioners of what Richard Hofstadter famously called “the paranoid style in American politics.” There was much comfort to be had in this characterization. It fitted the militia movement into a long-standing model for understanding right-wing extremism in American life, one in which the principal characteristics of such extremism were readily understood: conspiratorial, Manichean, absolutist – if not apocalyptic – and, of course, paranoid. The problem with this approach, though, is that it tends to discourage any examination of mainstream culture's role in the creation or sustaining of those defined as extremists. It downplays the extent to which the pool of ideological resources employed by the extreme right exists not just on the margins of American life, but also in the very fabric of the American ideology. Little attempt is made to explore the extent to which the ideas and beliefs of these “extremists” are related to, and are drawn from, key periods in US history: from the American Revolution, the period of the constitutional settlement or the settling of the American West, for example. Yet such ideas and beliefs are absolutely central to how groups like the militias see themselves and the world around them.
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Cowan, Douglas E. "The Church Universal and Triumphant: Elizabeth Clare Prophet’s Apocalyptic Movement, by Bradley C. WhitselThe Church Universal and Triumphant: Elizabeth Clare Prophet’s Apocalyptic Movement, by Bradley C. Whitsel. Syracuse, New York, Syracuse University Press, 2003. xvi, 221 pp. $39.95 US (cloth), $19.95 US (paper)." Canadian Journal of History 40, no. 2 (2005): 378–79. http://dx.doi.org/10.3138/cjh.40.2.378.
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Rickenbacher, Daniel. "The Centrality of Anti-Semitism in the Islamic State’s Ideology and Its Connection to Anti-Shiism." Religions 10, no. 8 (2019): 483. http://dx.doi.org/10.3390/rel10080483.
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The Islamic State (ISIS) has repeatedly targeted Jews in terrorist attacks and incited against Jews in its propaganda. Anti-Semitism and the belief that Jews are engaged in a war against Islam has been central to Islamist thought since its inception. Islamist anti-Semitism exposes the influence of both Western conspiracy theories and Islamic traditions. This article studies the anti-Semitic themes propagated by ISIS and investigates their ideological foundations. It bases itself on an analysis of articles published in Dabiq, ISIS’ English language online magazine in the period 2014–2016. This study shows that ISIS’ relationship with Western-inspired anti-Semitic conspiracy theories is inconsistent, vacillating between rejection and acceptance. ISIS holds an apocalyptic, anti-Semitic worldview, which claims that the Shia denomination is a Jewish invention to sow disunity among Muslims and that Shia and Jews are working together to destroy Islam. ISIS’ anti-Semitism and anti-Shiism are thus inherently connected. It is vital to correctly assess the anti-Semitic ideological foundations of contemporary Islamism and Jihadism to best understand the movement. Learning about this will help lawmakers, scholars and practitioners develop strategies to deal with these movements and counter their message.
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Twesigye, Emmanuel K., S. Aden, and Mollie Wollam Benedicts. "THE ETHICS OF HIV/AIDS AND THE RISE OF AN APOCALYPTIC MARIOLOGIST MOVEMENT FOR THE RESTORATION OF THE TEN COMMANDMENTS." Scriptura 89 (June 12, 2013): 456. http://dx.doi.org/10.7833/89-0-1030.
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O’Hara, Daniel T. "Sovereign Dispossession." boundary 2 47, no. 2 (2020): 29–48. http://dx.doi.org/10.1215/01903659-8193220.
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The large historical transformation from a culture of work and achievement to one of consumption and pleasure, in progressively extreme and democratically available forms, finds its expression in the finest details of fictional, literary artistry. Thomas Mann’s development of the psychological romance, the modern psychomachia, of narration amid the personae of character, narrator (and what kind of narrator), implicated author, and a newly activated and yet indulgently consuming reader, participates in a widespread game of aesthetic interpellation that leads to what contemporary theorists such as Slavoj Žižek and Robert Pfaller term the interpassive subject. As we have seen in Mann’s career and our epoch, the creative images of voice, the critical terms of self-narration, mark the phases of this movement from literature as traditionally understood to the apocalyptic expenditure of all cultural capital without return, either explosively or by playing out the string.
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Case, Jay R. "And Ever the Twain Shall Meet: The Holiness Missionary Movement and the Birth of World Pentecostalism, 1870–1920." Religion and American Culture: A Journal of Interpretation 16, no. 2 (2006): 125–59. http://dx.doi.org/10.1525/rac.2006.16.2.125.
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AbstractPentecostalism first appeared as a global movement, built with both modern and antimodern materials provided by the American holiness missionary movement. On the anti-modern side, radical holiness spirituality and theology infused the worldviews of its advocates with supernaturalism, primitivism, and an apocalyptic eschatology. It resisted modern trends toward systematization, bureaucratization, and centralized control. Furthermore, radical holiness minimized the significance of modern categories of nation, ethnicity, race, and civilization. On the other side, radical holiness depended on the modern disintegration of traditional religious deference, used modern techniques for promoting audiencedriven or democratized patterns of authority, and effectively equipped its followers for the pragmatic methodologies of modernity by skillfully making use of transportation networks, fund-raising techniques, and mass media to reach large audiences.American holiness missionaries carried these characteristics overseas, where non-American advocates adapted them to their particular circumstances. Both American and non-American adherents promoted radical holiness in ways that confounded reigning categories of identity, power relations, and conceptions of East and West. Radical holiness granted religious authority to Chinese men, Indian girls, spirit-filled Zulus, working-class Chileans, female evangelists, and African-American leaders, as well as white American males, without consciously mobilizing its followers along lines of national, ethnic, gendered, racial, or class identity. It demanded that its followers leave "heathenism," but it did so without utilizing the imperialist era discourse of civilization that upheld western cultural superiority and non-western cultural inferiority. In terms of its national or racial characteristics, then, early leaders from diverse backgrounds used tools from the American holiness movement to bring a non-American movement, world Pentecostalism, into existence.
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Bhatt, Chetan. "White Extinction: Metaphysical Elements of Contemporary Western Fascism." Theory, Culture & Society 38, no. 1 (2020): 27–52. http://dx.doi.org/10.1177/0263276420925523.
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The Euro-American far-right represents a highly diverse political movement comprising numerous ideological tendencies. It includes the European New Right, the US ‘alt-right’ and ‘alt-lite’, far-right accelerationism, traditionalism, and new forms of political misogyny. Despite the diversity in ideas and activities, this article argues that an overarching theme of the ‘fear of white extinction’ travels across and animates each major contemporary far-right tendency. The article explores a variety of older and contemporary metaphysical themes that are deployed in contemporary fascism. These include new configurations of racism, occultist ideas of nature and vitalism, the rendering of culture and civilization in ‘biocultural’ and ‘anthropological’ terms, and ideas about cosmic destiny. The article considers how older ideas from Nietzsche, Schopenhauer, Hans Günther, Ludwig Klages, Arnold Gehlen and others are mobilized in contemporary fascism to generate a critique of liberal modernity, one which leads remorselessly to a logic of white supremacy and apocalyptic violence.
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Seraphin, Bruno. "Rewilding, "the Hoop," and Settler Apocalypse." Articles 32, no. 2 (2017): 126–46. http://dx.doi.org/10.7202/1042989ar.
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This paper presents an ethnographic account of a grassroots network of mostly white-identified nomads who travel in the northwest United States’ Great Basin and Columbia Plateau regions. Living mostly on National Forest land, this movement of “rewilders” appropriates local Indigenous peoples’ traditional ecological knowledge in order to gather and replant wild foods in a seasonal round that they refer to as the “Sacred Hoop.” I discuss the Hoop network in order to explore the environmental ethics of a group that is at once strikingly unique and also an embodiment of the problems of settler colonialism within the broader environmentalist movement. I begin by introducing the group's ecologies and ethics, and subsequently move into an examination of the multiple and sometimes-contradictory lines of apocalyptic narrative logic at work in Hoopster discourse. I assert that the Hoopsters’ conflicting accounts of the Anthropocene, and the temporality of its disasters, are a manifestation of their ongoing work grappling with their own racial positionality. Despite the Hoopsters’ uncompromising critiques of colonialism, capitalism, and environmental exploitation, they struggle to come to terms with their role in ongoing colonialism and the marginalization of Indigenous peoples. In this way, the Hoopsters echo the troubled narratives at work in broader North American environmental thought, which consistently reveres the idea of Indigenous cultures while failing to enter into solidarity relationships with contemporary Indigenous communities and their efforts toward decolonization.
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Meserve, Margaret. "The Sophy: News of Shah Ismail Safavi in Renaissance Europe." Journal of Early Modern History 18, no. 6 (2014): 579–608. http://dx.doi.org/10.1163/15700658-12342434.
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Shah Ismail Safavi emerged as the revolutionary leader of a new, Shiʻite movement in western Iran in the early years of the sixteenth century. News of his rise to power reached Western Europe almost immediately and provoked a wide range of responses: some observers hoped he would join the Christian princes of Europe in a new offensive against their common enemy, the Ottoman Turks. Others saw him as an economic and social revolutionary who brought justice to the poor and dispossessed of Persia and whose works might occasion similar reforms in Europe. Yet others saw his rise as a providential event, freighted with apocalyptic significance, or perhaps a divine endorsement of some more particular domestic agenda. Learned humanist observers in Italy and elsewhere found themselves on several sides of the question, expressing first scepticism and then later qualified enthusiasm for this new Islamic prince. The circulation of information about Shah Ismail was fluid, unpredictable, and shaped by local conditions; the printing press also played an important role in transmitting—and transforming—the story of the “Sophy” across Renaissance Europe.