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Relevant bibliographies by topics / Apocalypticism

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Academic literature on the topic 'Apocalypticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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Journal articles on the topic "Apocalypticism"

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Anthony, Sean W. "The Mahdī and the Treasures of al-Ṭālaqān." Arabica 59, no. 5 (2012): 459–83. http://dx.doi.org/10.1163/157005812x618907.

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Abstract This study highlights a hitherto neglected trope of Muslim apocalyptic literature—namely, that in a region known as al-Ṭālaqān there awaits the future Mahdī a great treasure that will gain him a mighty army to aid him fight the final battle against evil. Tracing the trope’s origin in Zoroastrian apocalypticism and its subsequent dissemination in a wide array of Muslim apocalyptic traditions, this paper argues that this apocalyptic trope ultimately entered into Muslim apocalypticism, in particular Šīʿite apocalypticism, during a Zaydī revolt against the ʿAbbāsids led by the Ḥasanid Yaḥyā b. ʿAbd Allāh in the year 176/792. The paper then explores how the revolt of Yaḥyā b. ʿAbd Allāh shaped the function of the ‘treasures of al-Ṭālaqān’ trope in Muslim apocalypticism and how Yaḥyā’s personality and the revolt he inspired continued to leave an indelible imprint on Imāmī apocalypticism thereafter.

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Nel, M. "Die Hellenisties-Romeinse wêreld en die ontstaan van apokaliptiek en gnostisisme." Verbum et Ecclesia 23, no. 2 (August 7, 2002): 452–67. http://dx.doi.org/10.4102/ve.v23i2.1214.

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The Hellenistic and Roman world and the origin of the apocalypticism and gnosticism The world view and culture created by the oikoumene of the Hellenistic-Roman era (331 BC to early fourth century AD) was conducive to the rise of several philosphico-religious movements, like Mithraism and other mystery religions; Stoicism, Epicureanism and Middle Platonism; apocalypticism and wisdom literature in Hellenistic Judaism and Gnosticism. These movements have in common that they originated in a world defined by change and insecurity, leading to an attitude of alienation, despair and agony amongst many people. These people looked for a soter, and the philosophico-religious movements offered such soteria, salvation from an alien and evil world and entrance to a new world. Jewish apocalypticism flourished during the period from the third century BC to the first century AD, when orthodox rabbi’s started purifying Jewish religion from all foreign hellenistic elements like the dualistic views of apocalypticism. When this happened Christianity had already adopted the essence of Jewish apocalypticism. During the second century AD some Christians were disappointed that the parousia had not realised as expected imminently, and from their disappointment grew their involvement in gnostic Christian movements, centered around strong leaders (guru’s). Our age is also characterised by change and insecurity, just as the case was during the Hellenistic-Roman age, and the hypothesis of the article concludes with the assertion that the phenomenal growth in the New Age movement and neo-paganism can be explained in the same terms as apocalypticism and gnosticism.

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Crossley, James. "The End of Apocalypticism: from Burton Mack’s Jesus to North American Liberalism." Journal for the Study of the Historical Jesus 19, no. 2 (March 3, 2021): 171–90. http://dx.doi.org/10.1163/17455197-19020001.

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Abstract This article takes a different look at the work of Burton Mack on apocalypticism and the post-historical Jesus crystallisation of the Christian ‘myth of innocence’ in terms of the social history of scholarship. After a critical assessment of previous receptions of Mack’s work from the era of the ‘Jesus wars’, there is a discussion of Mack’s place in broader cross-disciplinary tendencies in the study of apocalypticism with reference to the influence of liberal and Marxist approaches generally and those of Norman Cohn and Eric Hobsbawm specifically. Mack’s approach to apocalypticism should be seen as a thoroughgoing updating of Cold War liberal constructions of apocalypticism for an era of American ‘culture wars’, from Reagan to Trump. Part of this updating has also meant that, while much of his work against the apocalyptic Christian myth of innocence has been explicitly aimed at the de-legitimising the Right, it also continues the old Cold War intellectual battles by implicitly de-legitimising anything deemed excessively Marxist.

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McLaughlin, R. Emmet. "Apocalypticism and Thomas Müntzer." Archiv für Reformationsgeschichte - Archive for Reformation History 95, no. 1 (December 1, 2004): 98–131. http://dx.doi.org/10.14315/arg-2004-0105.

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ZUSAMMENFASSUNG Thomas Müntzer wird häufig als Apokalyptiker bezeichnet. Dieses Mißverständnis resultiert vor allem aus der Ungenauigkeit, mit der die Forschung den Begriff „apokalyptisch“ verwendet. Daher wird eine präzise Definition des Begriffs vorgeschlagen, die sich aus der Offenbarung des Johannes ableitet. Legt man eine solche Definition zugrunde, so wird man Müntzers Schriften weder im Hinblick auf ihr Genre noch ihr Weltbild oder ihren Umgang mit der Bibel als „apokalyptisch“ bezeichnen können. Darüber hinaus berief sich Müntzer nicht auf apokalyptische Traditionen und schuf auch keine apokalyptische Gemeinschaft. Vielmehr sah er sich als Prophet in der Tradition Elias, Jesajas, Jeremias, Hesekiels und Johannes des Täufers. Daraus resultiert ein gewandeltes Verständnis von Müntzer, der als Prophet das erneuerte Königreich Gottes, nicht aber das bevorstehende Weltende vorhersagte.

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McGinn, Bernard. "Augustine's Attack on Apocalypticism." Nova et vetera 16, no. 3 (2018): 775–96. http://dx.doi.org/10.1353/nov.2018.0060.

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Cheek, Ryan. "Zombie Ent(r)ailments in Risk Communication: A Rhetorical Analysis of the CDC’s Zombie Apocalypse Preparedness Campaign." Journal of Technical Writing and Communication 50, no. 4 (December 6, 2019): 401–22. http://dx.doi.org/10.1177/0047281619892630.

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Apocalypticism is a powerful brew of eschatological belief and political imagination that is extremely persuasive. This article addresses the intersections between apocalyptic rhetoric and the technical communication of risk, disease outbreak, and disaster preparedness by analyzing the Centers for Disease Control and Prevention’s zombie apocalypse preparedness campaign. Specifically, I argue that the framing of the Centers for Disease Control and Prevention’s campaign relies on and extends problematic iterations of apocalypticism and undermines the educational objectives of disaster preparedness and response. I conclude with suggestions for how technical communicators designing public awareness and outreach campaigns can use existential risk rhetoric for engagement without succumbing to the pernicious side effects of apocalypticism.

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Velji, Jamel. "Seeing Salvation." Studies in Religion/Sciences Religieuses 46, no. 3 (February 20, 2017): 359–76. http://dx.doi.org/10.1177/0008429816687306.

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This article develops Marshall Hodgson’s initial observations concerning the affinities between the theologies of Paul of Tarsus and the Nizari Ismaili declaration of the qiyāma, or resurrection, of 1164. In both theologies we find potent expressions of apocalypticism. I examine various features of this apocalypticism, including how divine disclosures reorganized sacred history, temporality and soteriology. I also pay particular attention to the hermeneutical mechanisms involved in the reconstruction of religious authority. In both situations, we see how apocalypticism accorded a new and lasting genealogy to followers of these divine disclosures while locating the salvific figure as the epicenter of an existence that exclusively spans this world and the next.

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Coyle, J. Kevin. "Augustine and Apocalyptic: Thoughts on the Fall of Rome, the Book of Revelation, and the End of the World." Florilegium 9, no. 1 (January 1987): 1–34. http://dx.doi.org/10.3138/flor.9.001.

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Periodically in Christian history there emerges a speculative trend known as “apocalypticism” which, simply put, is the reading of current events as the fulfillment of “biblical prophecy.” As understood here, biblical prophecy ascribes particular importance to select passages of the Bible, notably Daniel 7 and Ezechiel 38-39 in the Old Testament and Revelation 20-21 in the New — passages regarded as “apocalyptic,” a word meaning simply “revealed” but here practically synonymous with impending catastrophe. Apocalypticism assumes that such passages foretell certain events of human history, events now coming to pass or soon to take place. This speculation recurs, in Lowell Streiker’s words, “whenever societal stress (depression, recession, threat of war) elicits the belief that things are getting worse and will probably stay that way.” In other words, apocalypticism is always a response to a sense of mounting crisis.

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DiTommaso, Lorenzo. "Apocalypses and Apocalypticism in Antiquity." Currents in Biblical Research 5, no. 3 (June 2007): 367–432. http://dx.doi.org/10.1177/1476993x07077969.

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This paper, in two parts, discusses the significant scholarship on apocalypses and apocalypticism in antiquity published since Mysteries and Revelations: Apocalyptic Studies since the Uppsala Conference (Collins and Charlesworth [eds.] 1991). Part II contains the second half of the section on (4) origins and influences, here the prophetic and sapiential traditions of Israel. This is followed by sections on (5) apocalyptic historiography and (6) the development of apocalypticism in antiquity and late antiquity, plus (7) a brief conclusion. The bibliographies are partspecific, but their entries are integrated.

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Baldwin, Anna, and Kathryn Kerby-Fulton. "Reformist Apocalypticism and 'Piers Plowman'." Yearbook of English Studies 23 (1993): 316. http://dx.doi.org/10.2307/3507995.

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Dissertations / Theses on the topic "Apocalypticism"

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Johnston, Warren James. "Apocalypticism in Restoration England." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/272183.

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Tanaka, Motoko. "Apocalypticism in postwar Japanese fiction." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/32065.

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This dissertation discusses modern Japanese apocalyptic fiction in novels, manga narratives, and animated films. It begins with an overview of the apocalyptic tradition from ancient times to the modern day, and reveals the ways in which apocalyptic narratives have changed due to major socio-cultural transitions. It focuses on two themes of apocalyptic narratives: the relationship between self and Other; and the opposition of conflicting values such as life/death and natural/artificial. Through a close study of these themes in apocalyptic fictions in postwar Japan, it becomes clear that such narratives primarily target a male audience and function as a tool to stabilize the damaged identities of the nation and the modern individual after the defeat in World War II. The study focuses on the period of transition after the end of World War II: Until the 1970s, Japanese apocalyptic narratives, targeting adult men, attempted to bring ideals into reality in order to reestablish the damaged national identity. The failures of social movements in the 1960s meant that it was no longer possible for Japanese to participate in real movements that aimed to counter the United States as threatening Other. This is reflected in the shift in apocalyptic narratives from the 1980s onward toward quests for ideals in fictional settings, targeted at younger males. After 1995, the Japanese apocalypse becomes totally postmodernized and explicitly targeted at young boys. Apocalypse after 1995 features characters who lack serious interpersonal relationships and those who inhabit an endless and changeless simulacrum world. It becomes difficult for the youth to establish their identities as mature members of society, for they are increasingly losing their connections with the wider community. In the contemporary Japanese apocalypse, there is no one left but a hypertrophic self-consciousness. This raises the question of whether it is possible for contemporary Japan to become fully mature. Japanese postmodern apocalyptic narratives suggest two different responses: one is to affirm that Japan is an eternally impotent adolescent state that tries to criticize power by subversively manipulating its relationships with the powerful. The other is to wait for an infinitesimal change of maturity in mundane daily life.

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Lynch, Thomas John. "Hegel, political theology and apocalypticism." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/9463/.

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This thesis argues that new readings of Hegel’s philosophical system generate a post-secular, philosophical political theology. This political theology is able to engage with the apocalyptic elements of the Christian tradition in order to understand the dual function of religion: the cultivation of social solidarity and the annihilation of the present world. After an initial discussion of Hegel’s role in the development of political theology and the current divisions in Hegel scholarship, this study turns to the significance of Hegel’s understanding of religion as representation. In particular it focuses on the implications of the ‘non-metaphysical’ reading of Hegel. In this reading, religion is not concerned with an external, transcendent deity, but represents the emergence of a self-conscious, self-determining community. While drawing on this shift in the nature of religion, this thesis argues that the ‘non-metaphysical’ reading subordinates religion to the state, diminishing religion’s role in social critique. This subordination to the state can be corrected by introducing apocalypticism as a representation of the negative moment of Hegel’s philosophical system, resulting in a greater emphasis on contingency and contradiction. This expanded understanding of religion is the basis of an apocalyptic, Hegelian political theology. Precedent for this form political theology is found in the work of Jacob Taubes. In addition to analysing Taubes’s explicit discussions of Hegel, this study argues that Hegel’s philosophy of religion draws out the methodology behind Taubes’s intervention. Having drawn out these underlying Hegelian aspects, affinities between Taubes and contemporary work on Hegel becomes apparent. In particular, Catherine Malabou’s understanding of plasticity is shown to closely parallel Taubes’s understanding of apocalypse. Reading Malabou and Taubes together results in a political theology of plastic apocalypticism. This political theology is a model of a post-secular theology operating, beyond the contradiction between philosophy and theology.

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Jonaitis, Dorothy. "Application of Brueggemann's canonical criticism to apocalypticism." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Curtis, Charles. "Babylon revisited apocalypticism in 20th century film /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/625.

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Gow, Andrew Colin. "The Red Jews: Apocalypticism and antisemitism in medieval and early modern Germany." Diss., The University of Arizona, 1993. http://hdl.handle.net/10150/186270.

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The Red Jews are a legendary people; this is their history. From the late thirteenth to the late sixteenth century, vernacular German texts depicted the Red Jews, a conflation of the Biblical ten lost tribes of Israel and Gog and Magog, as a savage and unnaturally foul nation, who are enclosed in the 'Caspian Mountains', where they had been walled up by Alexander the Great. At the end of time, they will break out and serve the Antichrist, causing great destruction and suffering in the world. The hostile identification (c. 1165) of Jews with the apocalyptic destroyers of Ezekiel 38-39 and Revelation 20 expresses a new and virulent antisemitism that was integrated into the powerful apocalyptic traditions of Christianity. None of the few scholars who have noticed the Red Jews in medieval and early modern vernacular texts has sought out, collected and examined the complete body of medieval and early-modern sources that feature the Red Jews. This study provides a long-term analysis of the intimate connections between antisemitism and apocalypticism via a forgotten and submerged piece of German 'medievalia', the Red Jews. The legend gradually dissipated. Until the beginning of the seventeenth century it was a medieval lens through which Germans saw events relating to the Turkish threat in the East; after that time, the Red Jews disappeared from European texts.

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Parker, Nathan Thomas. "Proselytisation and apocalypticism in the British Atlantic world : the theology of John Flavel." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/7276/.

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This thesis examines the theology of the prominent Puritan minister John Flavel (1627-91). In addition to investigating his methods of proselytising and his beliefs about the apocalypse it argues that his evangelistic approach had a significant transatlantic impact in the eighteenth century. Chapter one argues that Flavel’s approach to proselytising can be understood as an interplay between three grids. First, he argued that there were two realisations at which his hearers must arrive in order to be converted. Second, he argued that, from the vantage point of the preacher, there were three faculties within the human soul where he must direct his evangelistic efforts. Third, Flavel maintained that there were (roughly) ten theological events which must transpire within the soul for a person to experience conversion. Whilst the subject was conscious of some of these states, others were imperceptible. Chapter two demonstrates that Flavel posited two distinct levels upon which these theological states operated: common and saving. Chapter three explores the practical ways in which Flavel led people to experience Christian salvation. Chapter four contends that Flavel’s beliefs about the return of Christ changed over time. In the early part of his ministry, he did not speak of the return of Christ as being imminent, but by 1689 he was convinced that it was at hand. This had implications for his evangelism. Chapter five argues that Flavel’s approach to proselytising had a significant impact on individuals in the eighteenth century, especially around the time of the Great Awakening. This case is constructed through the presentation of several pieces of evidence: numerous people who were converted through reading his sermons, an evaluation of Flavel in print, and marginalia located in copies of his books printed between 1664 and 1799.

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Freeman, Roger Dee. "Televisual representation, schizophrenic experience, and apocalypticism in late twentieth-century drama and theatre /." The Ohio State University, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487953204280466.

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Lyon, Nicole M. "Between the Jammertal and the Freudensaal the existential apocalypticism of Paul Gerhardt (1607-76) /." Cincinnati, Ohio : University of Cincinnati, 2009. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1243366861.

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Thesis (M.A.)--University of Cincinnati, 2009.
Advisor: Richard Schade. Title from electronic thesis title page (viewed Aug. 12, 2009). Includes abstract. Keywords: Early Modern Germany; Paul Gerhardt; Apocalypticism; Protestant Hymns; Revelations; 17th Century; Thirty Years' War; Poetry; Protestantism. Includes bibliographical references.

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Conner, Rhiannon. "From Amuq to Glastonbury : situating the apocalypticism of Shaykh Nazim and the Naqshbandi-Haqqaniyya." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/18677.

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The Naqshbandi-Haqqaniyya are one of the most well known and researched tariqas in the West. Until May 2014 the leader of the tariqa was Shaykh Nazim Adil al-Qubrusi al-Haqqani (1922-1914) who somewhat unusually among modern Sunni Sufi shaykhs taught consistently that the world is in its last days and approaching a global apocalyptic change. It is these apocalyptic teachings, primarily articulated by Shaykh Nazim, that are the focus of this thesis. While an element of Shaykh Nazim’s teachings that has been noted by a number of scholars, there has been little in the way of comprehensive research on the apocalyptic teachings past the year 2000 or on how Shaykh Nazim’s apocalypse compares to those found either in wider Islamic thought or other religious traditions. By utilising sources produced until Shaykh Nazim’s death in 2014 this thesis thus aims to make a distinct contribution to the knowledge by identifying what characterises the apocalypticism of Shaykh Nazim and the Naqshbandi-Haqqaniyya, how this compares to other Muslim apocalypses, whether its form can be accounted for, and how murids in one branch of the tariqa interpret teachings in the post-millennial period. This thesis argues that it is important we come to a better understanding of Shaykh Nazim’s apocalypse not just to further our understanding the Naqshbandiyya, but to address an imbalance in contemporary apocalyptic studies on how Islamic apocalyptic belief is presented. The thesis presents a new phenomenological dimensional approach to apocalyptic belief which forms the structure of the investigation. It begins by outlining broad trends in Islamic apocalyptic thought in order to provide a comparative base for the rest of the work. This is followed by an examination of where Shaykh Nazim’s apocalypse converges and diverges from these broad trends. The following chapters seek to account for the distinctive form of Shaykh Nazim’s apocalypse by discussing firstly whether they might be presented to appeal to Westerners, whether they might be seen as a way of addressing modernity, and if they act as a theodicy. These chapters are then followed by a discussion on authorities used to legitimise the apocalyptic teachings and how they are interpreted by a small group of murids in the Glastonbury branch of the tariqa. This thesis concludes by arguing Shaykh Nazim’s apocalypse is distinctive in many respects, particularly in regards his absolute millenarian vision. Ultimately this millenarian vision is made necessary by a need to cleanse the world of satanic influence in a way not possible by reform. It also argues the apocalyptic teachings remained an important part of Shaykh Nazim’s teachings post the millennium and that there are a number of strategies employed by murids to make sense of living in the end of times. It argues future research should monitor changes in apocalyptic emphasis given the new leadership of the tariqa and wider attention be paid to apocalyptic belief in Islam in general.

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Books on the topic "Apocalypticism"

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From apocalypticism to Gnosticism: Studies in apocalypticism, Merkavah mysticism, and Gnosticism. Frankfurt am Main: P. Lang, 1988.

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The return of apocalypticism. London: SCM Press, 2014.

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1946-, Collins John Joseph, McGinn Bernard 1937-, and Stein Stephen J. 1940-, eds. The encyclopedia of apocalypticism. New York: Continuum, 2000.

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1946-, Collins John Joseph, McGinn Bernard 1937-, and Stein Stephen J. 1940-, eds. The encyclopedia of apocalypticism. New York: Continuum, 1998.

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1937-, McGinn Bernard, Collins John J. 1946-, and Stein Stephen J. 1940-, eds. The encyclopedia of apocalypticism. New York: Continuum, 1999.

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McGinn, Bernard. Apocalypticism in the Western tradition. Aldershot, Hampshire, Great Britain: Variorum, 1994.

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1937-, McGinn Bernard, Collins John J. 1938-, and Stein Stephen J. 1940-, eds. The continuum history of apocalypticism. New York: Continuum, 2003.

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Kerby-Fulton, Kathryn. Reformist apocalypticism and Piers plowman. Cambridge [England]: Cambridge University Press, 1990.

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Apocalypticism in the Dead Sea scrolls. London: Routledge, 1997.

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Prophecy & apocalypticism: The postexilic social setting. Minneapolis: Fortress Press, 1995.

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Book chapters on the topic "Apocalypticism"

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Collins, John J. "Apocalypticism." In The Wiley Blackwell Companion to Ancient Israel, 333–44. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118774199.ch18.

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Rowland, Christopher. "Apocalypticism." In The Biblical World, 172–88. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-13.

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Geraci, Robert M. "Apocalypticism." In Encyclopedia of Sciences and Religions, 113. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201024.

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Pjecha, Martin. "Táborite Revolutionary Apocalypticism." In Apocalypse Now, 31–59. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003081050-3.

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Idel, Moshe. "On Apocalypticism in Judaism." In A Discourse of the World Religions, 40–74. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-2791-4_4.

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Furehaug, Marita. "Apocalypticism in Islamic Environmental Thought." In The Environmental Apocalypse, 69–84. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003189190-6.

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Krieger, Martin H. "Apocalypticism, One-Time Events, and Scientific Rationality." In Essays on the Future, 135–51. Boston, MA: Birkhäuser Boston, 2000. http://dx.doi.org/10.1007/978-1-4612-0777-1_11.

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Berlet, Chip. "The United States: Messianism, Apocalypticism, and Political Religion." In The Sacred in Twentieth-Century Politics, 221–57. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230241633_11.

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Salzani, Carlo. "Correcting History: Apocalypticism, Messianism and Saramago’s Philosophy of History." In Saramago’s Philosophical Heritage, 19–37. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91923-2_2.

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Rowland, Christopher. "Apocalypticism." In The Biblical World, 129–48. Routledge, 2019. http://dx.doi.org/10.4324/9780203309490-9.

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