Relevant bibliographies by topics / Eschatologie ancienne

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Eschatologie ancienne'

Author: Grafiati
Published: 28 February 2023
Last updated: 1 March 2023

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Journal articles on the topic "Eschatologie ancienne"

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Davids, Peter H. "Eschatologie–Eschatology: The Sixth Durham-Tübingen Research Symposium: Eschatology in the Old Testament, Ancient Judaism and Early Christianity (Tübingen, September, 2009). WUNT 272." Bulletin for Biblical Research 22, no. 4 (2012): 611–13. http://dx.doi.org/10.2307/26424365.

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Myers, Jason. "Eschatologie-Eschatology: The Sixth Durham-tüBingen Research Symposium: Eschatology in Old Testament, Ancient Judaism, and Early Christianity (Tübingen, September 2009). Edited by Hans-JoachimEckstein, ChristofLandmesser, and HermannLichtenberger. WUNT 27." Religious Studies Review 38, no. 4 (2012): 241–42. http://dx.doi.org/10.1111/j.1748-0922.2012.01650_22.x.

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Burnett, Clint. "Going Through Hell; ΤΑΡΤΑΡΟΣ in Greco-Roman Culture, Second Temple Judaism, and Philo of Alexandria". Journal of Ancient Judaism 4, № 3 (2013): 352–78. http://dx.doi.org/10.30965/21967954-00403004.

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This article questions the longstanding supposition that the eschatology of the Second Temple period was solely influenced by Persian or Iranian eschatology, arguing instead that the literature of this period reflects awareness of several key Greco-Roman mythological concepts. In particular, the concepts of Tartarus and the Greek myths of Titans and Giants underlie much of the treatment of eschatology in the Jewish literature of the period. A thorough treatment of Tartarus and related concepts in literary and non-literary sources from ancient Greek and Greco-Roman culture provides a backdrop for a discussion of these themes in the Second Temple period and especially in the writings of Philo of Alexandria.
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Lory, Pierre. "Le discours eschatologique dans la mystique musulmane ancienne(iie-ive siècles AH)." École pratique des hautes études. Section des sciences religieuses, no. 125 (September 1, 2018): 405–10. http://dx.doi.org/10.4000/asr.2122.

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DiTommaso, Lorenzo. "History and apocalyptic eschatology: a reply to J.Y. Jindo." Vetus Testamentum 56, no. 3 (2006): 413–18. http://dx.doi.org/10.1163/156853306778149647.

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AbstractJ.Y. Jindo proposes that "history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology." The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam—and continues to play some role today—the scope and influences of this historiography might be greater than hitherto envisioned.
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Kirsanova, Anna Vladimirovna. "Catastrophism and eschatology in the context of religion, philosophy, and art." Uchenyy Sovet (Academic Council), no. 6 (May 25, 2022): 407–21. http://dx.doi.org/10.33920/nik-02-2206-08.

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The article deals with the concepts of catastrophism and eschatology, which are directly related to the mythological and religious vision of the world. The author shows that ideas about the other world have deep psychological roots and, along with moral aspects, thoughts about retribution and judgment in a different reality, as well as gaining bliss, were already present in the mythology of Ancient Egypt, ancient mythology and philosophy. The material of the article can be useful for the disciplines "History of Culture", "History of Religion", and "Culturology".
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Goff, Matthew. "Revealed Wisdom and Inaugurated Eschatology in Ancient Judaism and Early Christianity." Journal for the Study of Judaism 39, no. 1 (2008): 125–26. http://dx.doi.org/10.1163/157006308x258113.

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Peres, Imre. "Orfické zlaté lístky." TEOLOGICKÁ REFLEXE 28, no. 2 (2022): 121–36. http://dx.doi.org/10.14712/27880796.2022.2.1.

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Orphic Gold Tablets.The Orphics (ὀρφικοί) were a religious movement originating sometime in the 7th–6th centuries BC in ancient Greece, but was gradually formed and evolved, adopting various elements from surrounding religious movements and cults. Its emergence was probably a result of various preconditions, but what is safely known is that it pioneered a so-called positive eschatology and offered the hope of afterlife communion with the heroes and gods. To affirm the hope of a positive afterlife, the dead were placed in their graves with golden petals on their chest or on their head, often in the shape of an ivy leaf, containing instruction on navigation in the underworld and how to get past its guardians to the coveted kingdom of Persephone. The texts also contained passwords that were supposed to ensure entry between the heroes and gods and meant a certain degree of deification of the dead. It is believed that sometime in the middle of his life – after the death of Socrates – even Plato himself joined this movement, and in his later works began to speak of the gods with greater respect and to elaborate more deeply on the fate of the soul after death. In his texts, some typical Orphic expressions appear. Orphism as a “revival movement” may also have had some influence on the formation of Christian eschatology. In any case, with its positive eschatology, it may have enabled the Christian mission to penetrate more effectively into the thought and beliefs of people of the time who, expected in their personal lives the positive eschatology that the Apostolic Church proclaimed and gradually completed.
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Graf, Fritz. "Gold Has Many Uses." Archiv für Religionsgeschichte 17, no. 1 (2016): 11–24. http://dx.doi.org/10.1515/arege-2015-0002.

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Abstract In this paper, I discuss a group of gold tablets from graves in Judaea-Palaestina from about 200 CE. I connect the text in these tablets with a well known funerary acclamation that originated in the East and was brought to the Latin West by immigrants and argue, against earlier scholars, that these tablets mark the very home of this acclamation and express a peculiar eschatology. I end with remarks on the multiple uses of inscribed gold tablets in ancient religions.
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Kravtsov, Sergey R. "Synagogue Architecture of Latvia between Archeology and Eschatology." Arts 8, no. 3 (2019): 99. http://dx.doi.org/10.3390/arts8030099.

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Synagogue architecture during the second half of the nineteenth century and the early part of the twentieth century was seeking novel modes of expression, and therefore the remains of ancient synagogues that were being discovered by western archeologists within the borders of the Biblical Land of Israel became a new source of inspiration. As far away as the New World, the design of contemporary synagogues was influenced by discoveries such as by the American Jewish architect, Arnold W. Brunner, who referenced the Baram Synagogue in the Galilee in his Henry S. Frank Memorial Synagogue at the Jewish Hospital in Philadelphia (1901). Less known is the fact that the archaeological discoveries in the Middle East also influenced the design of synagogues in the interwar period, in the newly-independent Baltic state of Latvia. Local architects picked up information about these archaeological finds from professional and popular editions published in German and Russian. Good examples are two synagogues along the Riga seaside, in Majori and Bulduri, and another in the inland town of Bauska. As was the case in America, the archaeological references in these Latvian examples were infused with eschatological meaning.
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Dissertations / Theses on the topic "Eschatologie ancienne"

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Costa, José. "L'au-delà et la résurrection dans la littérature rabbinique ancienne /." Paris ; Louvain ; Dudley (MA) : Peeters, 2004. http://catalogue.bnf.fr/ark:/12148/cb40013361f.

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Skaltsas, Georgios. "La dynamique de la transformation eschatologique chez Grégoire de Nysse : étude sur les rapports de la pensée patristique à la philosophie grecque ancienne." Paris, EPHE, 1999. http://www.theses.fr/1999EPHEA009.

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Amsellem, Roxane. "La couronne dans les sources iconographiques et textuelles juives et chrétiennes : significations d’un symbole tardo-antique." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100049.

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Le motif de la couronne, fortement présent dans les corpus iconographiques juifs et chrétiens, a été majoritairement perçu comme une contamination païenne des dits répertoires. Par la même, son interprétation symbolique est jugée secondaire et son emploi serait essentiellement d’ordre décoratif. Par la constitution d’un double corpus sélectif, l’un iconographique et l’autre textuel, notre démontrons que ce motif connaît une signification symbolique profonde et propre aux deux religions. Mes travaux permettent, d’une part, une meilleure compréhension des évolutions iconographiques et religieuses si caractéristiques de l’Antiquité tardive, et, d’autre part, de cerner les interactions entre les groupes religieux juifs et chrétiens du monde gréco-romain. En effet, la prise en compte et la confrontation de l’ensemble des sources textuelles et iconographiques tardoantiques juives et chrétiennes ont tout d’abord montré que le thème de la couronne est omniprésent. Cette omniprésence s’explique dans la mesure où les significations symboliques qu’elle véhicule sont fondamentales et multiples. Attribut de pouvoir (celui du roi celui du prêtre), attribut et sceau divin, attribut christique, angélique et céleste, la couronne est au cœur de la pensée juive et chrétienne de la rétribution. Ce symbolisme puissant s’enracine dans la Bible. C’est à partir des passages bibliques, pourtant peu nombreux, mentionnant la couronne, que les exégèses ultérieures se sont constamment développées ; cela en insistant toujours plus sur la dimension céleste de la signification de ce motif, au détriment de ses connotations terrestres liées historiquement à la royauté davidique et à la prêtrise aaronienne. Le motif de la couronne et son interprétation de plus en plus eschatologique sont présents dans tous les corpus littéraires ou épigraphiques que nous avons étudiés. Les premiers témoins de cet accroissement de la valeur symbolique de la couronne sont les littératures intertestamentaire, pseudépigraphique et qumrânienne au tournant de notre ère, dans lesquelles l’attention se focalise sur le sort des justes<br>The motif of the crown, strongly present in the Jewish and Christian iconographic corpus, was mainly perceived as a pagan contamination of the said repertoires. By the same token, its symbolic interpretation is considered secondary and its use essentially decorative. By the constitution of a selective double corpus, one iconographic and the other textual, we demonstrate that this motif knows a deep symbolic meaning specific to both religions. My work makes it possible, on the one hand, to better understand the iconographic and religious evolutions so characteristic of late antiquity, and, on the other hand, to identify the interactions between the Jewish and Christian religious groups of the Greco-Roman world.Indeed, taking into account and confronting all Jewish and Christian late antique textual and iconographic sources initially showed that the theme of the crown is omnipresent. This omnipresence is explained insofar as the symbolic meanings which it conveys are fundamental and multiple. Attribute of power (that of the king that of the priest), attribute and divine seal, attribute Christic, angelic and celestial, the crown is at the heart of the Jewish and Christian thought of retribution.This powerful symbolism is rooted in the Bible. It is from the biblical passages, however few in number, mentioning the crown, that the subsequent exegeses have been constantly developed; With an increasing emphasis on the heavenly dimension of the meaning of this motif, to the detriment of its terrestrial connotations historically related to the Davidic kingdom and the Aaronic priesthood. The motif of the crown and its increasingly eschatological interpretation are present in all the literary or epigraphic corpuses that we have studied. The first witnesses to this increase in the symbolic value of the crown are the intertestamental, pseudepigraphic and qumranian literatures at the turn of our era, in which attention focuses on the fate of the righteous
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Buchberger, Hannes. "Transformation und Transformat /." Wiesbaden : O. Harrassowitz, 1993. http://catalogue.bnf.fr/ark:/12148/cb35614457b.

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Majeed, Hasskei Mohammed. "An exmination of the concept of reincarnation in African philosophy." Thesis, 2012. http://hdl.handle.net/10500/6414.

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This dissertation is a philosophical examination of the concept of reincarnation from an African point of view. It does so, largely, from the cultural perspective of the Akan people of Ghana. In this work, reincarnation is distinguished from such related concepts as metempsychosis and transmigration with which it is conflated by many authors on the subject. In terms of definition, therefore, the belief that a deceased person can be reborn is advanced in this dissertation as referring to only reincarnation, but not to either metempsychosis or transmigration. Many scholars would agree that reincarnation is a pristine concept, yet it is so present in the beliefs and worldviews of several cultures today (including those of Africa). A good appreciation of the concept, it can be seen, will not be possible without some reference to the past. That is why some attempt is first made at the early stages of the dissertation to show how reincarnation was understood in the religious philosophies of ancient Egyptians, Greeks, Indians, Chinese and the Incas. Secondly, some link is then established between the past and present, especially between ancient Egyptian philosophy and those of contemporary sub-Saharan Africa. In modern African thought, the doctrine of reincarnation has not been thoroughly researched into. Even so, some of the few who have written on the subject have denied its existence in African thought. The dissertation rejects this denial, and seeks to show nonetheless that reincarnation is generally an irrational concept. In spite of its irrationality, it is acknowledged that the concept, as especially presented in African thought, raises our understanding of the constitution of a person as understood in the African culture. It is also observed that the philosophical problem of personal identity is central to the discussion of reincarnation because that which constitutes a person is presumed to be known whenever a claim of return of a survived person is made. For this reason, the dissertation also pays significant attention to the concept of personal identity in connection, especially, with the African philosophical belief in the return of persons.<br>Philosophy & Systematic Theology<br>D. Litt. et Phil. (Philosophy)
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Majeed, Hasskei Mohammed. "An examination of the concept of reincarnation in African philosophy." Thesis, 2012. http://hdl.handle.net/10500/6414.

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This dissertation is a philosophical examination of the concept of reincarnation from an African point of view. It does so, largely, from the cultural perspective of the Akan people of Ghana. In this work, reincarnation is distinguished from such related concepts as metempsychosis and transmigration with which it is conflated by many authors on the subject. In terms of definition, therefore, the belief that a deceased person can be reborn is advanced in this dissertation as referring to only reincarnation, but not to either metempsychosis or transmigration. Many scholars would agree that reincarnation is a pristine concept, yet it is so present in the beliefs and worldviews of several cultures today (including those of Africa). A good appreciation of the concept, it can be seen, will not be possible without some reference to the past. That is why some attempt is first made at the early stages of the dissertation to show how reincarnation was understood in the religious philosophies of ancient Egyptians, Greeks, Indians, Chinese and the Incas. Secondly, some link is then established between the past and present, especially between ancient Egyptian philosophy and those of contemporary sub-Saharan Africa. In modern African thought, the doctrine of reincarnation has not been thoroughly researched into. Even so, some of the few who have written on the subject have denied its existence in African thought. The dissertation rejects this denial, and seeks to show nonetheless that reincarnation is generally an irrational concept. In spite of its irrationality, it is acknowledged that the concept, as especially presented in African thought, raises our understanding of the constitution of a person as understood in the African culture. It is also observed that the philosophical problem of personal identity is central to the discussion of reincarnation because that which constitutes a person is presumed to be known whenever a claim of return of a survived person is made. For this reason, the dissertation also pays significant attention to the concept of personal identity in connection, especially, with the African philosophical belief in the return of persons.<br>Philosophy and Systematic Theology<br>D. Litt. et Phil. (Philosophy)
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Books on the topic "Eschatologie ancienne"

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1950-, Eckstein Hans-Joachim, Landmesser Christof, and Lichtenberger Hermann, eds. Eschatologie =: Eschatology : the sixth Durham-Tübingen Research Symposium: eschatology in Old Testament, ancient Judaism and early Christianity (Tübingen, September 2009). Mohr Siebeck, 2011.

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Cohn, Norman Rufus Colin. Cosmos, chaos, and the world to come the ancient roots of apocalyptic faith. 2nd ed. Yale Nota Bene, 2001.

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The Epistle of James and eschatology: Re-reading an ancient Christian letter. Sheffield Academic Press, 1996.

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Macaskill, Grant. Revealed wisdom and inaugurated eschatology in ancient Judaism and early Christianity. Brill, 2007.

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Sivertsev, Alexei. Judaism and imperial eschatology in late antiquity. Cambridge University Press, 2011.

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Judaism and imperial eschatology in late antiquity. Cambridge University Press, 2011.

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The ancient Egyptian doctrine of the Immortality of the Soul. G.P. Putnam, 1989.

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The realms of the Egyptian dead according to the belief of the ancient Egyptians. David Nutt, 1989.

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Death and salvation in ancient Egypt. Cornell University Press, 2005.

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Cosmos, chaos, and the world to come: The ancient roots of apocalyptic faith. Yale University Press, 1993.

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Book chapters on the topic "Eschatologie ancienne"

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Ruether, Rosemary Radford. "Eschatology in Christian Feminist Theologies." In The Oxford Handbook of Eschatology. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.19.

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Abstract Christian eschatology is a complex combination of ideas and themes that synthesizes three ancient traditions of eschatological hope: Jewish futurism, Zoroastrian apocalyptic, and the Greco-Oriental soul journey. This article examines these three historical roots of eschatology and their synthesis in Judaism and Christianity. It points out the gender and class biases found in these classical patterns of eschatology, looks at the revision of Christian eschatology in nineteenth-century progressive millennialism, and shows how early feminist theology adapted both millennialist hope and belief in personal immortality. The article then examines the critique and revision of eschatological hope in several major feminist theologians of the late twentieth and early twenty-first centuries: Marjorie Suchocki, Catherine Keller, Ivone Gebara, Delores Williams, and Rosemary Ruether. It also considers the ancient Near East roots of Christian eschatological thought, the development of Christian eschatology, crises and reinterpretation of Christian eschatology in modern Western thought, and feminist theology and eschatology in the late twentieth century.
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Arnold, Bill T. "Old Testament Eschatology and the Rise of Apocalypticism." In The Oxford Handbook of Eschatology. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.2.

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Abstract Eschatology does not appear to play a prominent role in the scriptures of ancient Israel, the “Old Testament” of Christian tradition, at least not at first glance. Understood broadly enough, however, and properly associated with other formulations of Israel's theological expressions, it will become clear that eschatology eventually evolved into a prominent role indeed. Israel's theology was intensely grounded in time and space, and especially in the events of its own history. This article considers the eschatology of the Old Testament. First, it discusses the emergence and development of eschatological themes in Israel's scriptures. Second, it examines how prophecy in ancient Israel relates to that of the ancient Near East and the degree to which Israel's eschatological impulses were unique. Finally, the article assesses the complicated and disputed relationship between Old Testament eschatology and the rise of apocalypticism.
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"Index of Biblical (and Other Ancient) References." In Towards a Pentecostal Eschatology. BRILL, 2012. http://dx.doi.org/10.1163/9789004397156_011.

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Collins, John J. "Apocalyptic Eschatology in the Ancient World." In The Oxford Handbook of Eschatology. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.3.

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Abstract The category of “apocalyptic literature” was invented by the German New Testament scholar Friedrich Lücke in 1832 in the context of an introduction to the Book of Revelation. Lücke identified a small number of Jewish apocalyptic writings (Daniel, 1 Enoch, 4 Ezra, and the Sibylline Oracles) and also discussed some Christian apocalypses such as the Ascension of Isaiah. With the resurgence of interest in biblical theology after World War I, interest in the non-canonical literature subsided. A new wave of interest in this material arose in the 1960s, stimulated in part by the publication of the Dead Sea Scrolls. As yet, there has been relatively little sociological study of ancient apocalypticism, arguably because the data are inadequate. Perhaps the most urgent desideratum, however, is that the progress made in this area be brought to bear on the study of eschatology in the Hebrew Bible and especially in early Christianity. This article discusses apocalyptic eschatology in the ancient world. It considers the origins of apocalypticism, Zoroastrianism and apocalypticism, apocalyptic writings as a development of biblical prophecy, and wisdom and apocalypticism.
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de Jáuregui, Miguel Herrero. "Political Imagery in Ancient Greek Eschatology." In Seelenreise und Katabasis. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110713640-006.

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Roling, Bernd. "Pythagoras and Christian Eschatology:." In Pythagorean Knowledge from the Ancient to the Modern World: askesis, religion, science. Harrassowitz, O, 2016. http://dx.doi.org/10.2307/j.ctvc770xm.11.

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Collins, Adela Yarbro. "Index of Ancient Persons and Texts." In Cosmology and Eschatology in Jewish and Christian Apocalypticism. BRILL, 1996. http://dx.doi.org/10.1163/9789004493889_010.

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Shoemaker, Stephen J. "Qur’anic Eschatology in its Biblical and Late Ancient Matrix." In Dreams, Visions, Imaginations. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110714746-018.

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Viviano, Benedict T. "Eschatology and the Quest for the Historical Jesus." In The Oxford Handbook of Eschatology. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.5.

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Abstract This article discusses eschatology and the quest for the historical Jesus. It outlines the history of the debates over the exact character of the eschatological hope preached by Jesus and explains the terms “eschatology,” “apocalyptic,” and “kingdom.” The heavenly scene in Daniel 7:13–14 involves a transfer of power from one divine figure (the Ancient of Days) to another (the one like a Son of man). Also, early Jewish and Christian reflection on the kingdom of God and on God's plan of salvation for his people led them to a rough periodization, or theology of history. The modern quest for the historical Jesus, the first quest (1835–1906), began with the remarkable, extensive work by David Friedrich Strauss, The Life of Jesus (1835–1836). The second quest, from roughly 1919 to 1964, is the period of dialectical theology, form criticism, existentialist lives of Jesus, and the Luther renaissance. Beginning at the University of Chicago, the third quest for the historical Jesus began in the last two decades of the twentieth century.
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Hart, David Bentley. "Death, Final Judgment, and the Meaning of Life." In The Oxford Handbook of Eschatology. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.28.

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Abstract The ancient injunction memento mori—whispered by a slave into the ear of a victorious general in his triumphal chariot or by a monk to his own heart in the solitude of his cell—has frequently been translated as “remember that thou art mortal,” which may be faithful to the phrase's special hortatory import; but the literal meaning of the injunction is “remember to die.” However, we cannot easily remember to die because death runs contrary to the whole orientation of human consciousness. In Christian thought sacrifice and judgment, life from death, and the life of the age to come converge in a way that radically transforms them. Indeed, one might even say that, on the cross of Christ, two distinct orders of sacrifice uniquely coincide and that at Easter one order triumphs completely over the other. This article discusses death, final judgment, and the meaning of life. It examines religion and meaning without an afterlife, the reorientation of religious consciousness, and the radical transformation of judgment in light of Easter.
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