Relevant bibliographies by topics / Failed prophecy

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Reports

Academic literature on the topic 'Failed prophecy'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Failed prophecy"

1

Bader, Chris. "When Prophecy Passes Unnoticed: New Perspectives on Failed Prophecy." Journal for the Scientific Study of Religion 38, no. 1 (1999): 119. http://dx.doi.org/10.2307/1387588.

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Berryman, Edward, and Jon R. Stone. "Expecting Armageddon: Essential Readings in Failed Prophecy." Sociology of Religion 64, no. 3 (2003): 420. http://dx.doi.org/10.2307/3712500.

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Stone, Jon R. "Expecting Armageddon: Essential Readings in Failed Prophecy." Nova Religio 8, no. 2 (2004): 121–22. http://dx.doi.org/10.1525/nr.2004.8.2.121.

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Stone, Jon R. "Prophecy and Dissonance: A Reassessment of Research Testing the Festinger Theory." Nova Religio 12, no. 4 (2009): 72–90. http://dx.doi.org/10.1525/nr.2009.12.4.72.

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In the fifty years since publication of Festinger's When Prophecy Fails (1956), scholars have reduced the reliability of this study to one statement, namely, that Festinger holds true if, and only if, failed prophecy results in believers actively proselytizing others. This essay takes a different tack. Rather than offer yet another modification to the Festinger thesis, it is the purpose of this essay to suggest additional lines of inquiry that have heretofore been overlooked. After an assessment of a small but representative sample of the research that Festinger has inspired, this essay will outline three alternative research trajectories that interested scholars might fruitfully follow, each related to the original focus of Festinger on prophecy and dissonance. First, dissonance seeking consonance might account for why people join prophetic movements. Second, the resolution of cognitive dissonance might be the occasion for a prophetic utterance rather than the result of a failed prophecy. Third, the existence of multiple prophets within a movement and the rivalries that result appear to heighten dissonance, sometimes undermining the confidence of committed followers.
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Russell, Robin. "Failed intubation in obstetrics: a self-fulfilling prophecy?" International Journal of Obstetric Anesthesia 16, no. 1 (2007): 1–3. http://dx.doi.org/10.1016/j.ijoa.2006.10.002.

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Inbari, Motti. "Messianic Movements and Failed Prophecies in Israel: Five Case Studies." Nova Religio 13, no. 4 (2010): 43–60. http://dx.doi.org/10.1525/nr.2010.13.4.43.

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This article examines several examples of messianic individuals and movements in Israel that have had to confront the failure of their predictions of imminent collective Redemption. These case studies suggest that individuals who expect Messiah's immediate coming, but who do not share this conviction with others, may experience greater freedom to reinterpret their prophecy and then proselytize a new vision of Redemption. When a small group's predictions are publicized widely and then fail, its members may find themselves facing a particularly sharp crisis of faith because of social pressure and may decide to abandon both the prophecy and group membership. Participants in large and diffuse messianic movements may become anxious when events begin to indicate that their predicted Redemption will fail, thus they are likely to adjust the prophecy and take steps to actualize it.
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Thompson, T. Jack. "Stone (ed.), Expecting Armageddon: Essential Readings in Failed Prophecy." Studies in World Christianity 8, no. 1 (2002): 182–84. http://dx.doi.org/10.3366/swc.2002.8.1.182.

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Houldin, Russell William. "Ontario electricity: When prophecy failed but rent collection succeeded." Electricity Journal 30, no. 3 (2017): 10–14. http://dx.doi.org/10.1016/j.tej.2017.03.002.

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Chryssides, George. "How Prophecy Succeeds." International Journal for the Study of New Religions 1, no. 1 (2010): 27–48. http://dx.doi.org/10.1558/ijsnr.v1i1.27.

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Leon Festinger’s notion of prophecy as prediction that is liable to failure has been widely accepted in religious studies. The author argues that this understanding of prophecy is not shared by biblical scholars or by the Watch Tower Society. The article explores in detail the various calculations that the Society has used in devising its views on the last days, and how these have changed over time. Four periods of development are identified: (1) the era of founder-leader Charles Taze Russell; (2) the early Rutherford period; (3) a changed chronological system in 1935; and (4) the Society’s present-day understanding. Discussion is given to the key dates of 1914, 1918, 1925 and 1975, and to the Society’s changed understanding of the ‘generation that would not pass’ until the fulfilment of prophecy. It is argued that, although there have been failures in prophetic speculation, the changing views and dates of the Jehovah’s Witnesses are more largely attributable to changed understandings of biblical chronology than to failed predictions. For the Jehovah’s Witnesses prophecy serves more as a way of discerning a divine plan in human history than a means to predicting the future.
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Dein, Simon, and Lorne L. Dawson. "The ‘Scandal’ of the Lubavitch Rebbe: Messianism as a Response to Failed Prophecy." Journal of Contemporary Religion 23, no. 2 (2008): 163–80. http://dx.doi.org/10.1080/13537900802024550.

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Dissertations / Theses on the topic "Failed prophecy"

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Sonnenschein, Hannes. "The Living Messiah of Brooklyn : Dealing with the theological postmortem legacy of the Chabad movement’s last Rebbe and final messianic redeemer." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-123535.

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The Chassidic Chabad movement is one of Judaism’s most successful and influential groups interms of missionary presence around the world and distributed missionary material online.Chabad’s final Rebbe is still regarded by his followers to be the long-awaited final redeemerand Messiah, despite his clinical death in 1994. The aim of this study is to describe how theChabad-followers, through the movement’s publications, maintain the belief in the Rebbe asthe Jewish Messiah, and the theological interpretive tools utilized in order to ‘survive’ as aunited movement. The study indicates that Chabad is still a united and radical messianicmovement, wherein, internal theological mechanisms interpret the Rebbe as corporally alivebut concealed by illusion, and will soon be revealed or imminently resurrected to complete theredemption of the world. The study also discusses the movement’s extreme right-wingedpolitical stance in regards to the ongoing Israel-Palestine conflict, the movement’s Holocausttheology as means to further understand how the group ‘survived’ the cognitive dissonance thedeath of the Rebbe created and the theological similarities between Chabad and earlyChristianity.<br>Den Chassidiska Chabadrörelsen är en av judendomens mest framgångsrika och inflytesrikanya religiösa rörelser när det gäller missionär närvaro runt om i världen och missionärt materialonline. Chabads sista Rebbe anses av hans anhängare att vara världens sista försonare ochMessias, trots hans uppenbara kliniska död år 1994. Denna studie beskriver hurChabadanhängare, genom rörelsens egna tryckta och online publikationer, upprätthåller tron påRebbe som den judiska messias och de teologiska tolkningsverktyg som rörelsen använder föratt ‘överleva’ som en enad grupp. Studien indikerar att Chabadrörelsen, ändå till våra dagar, ärenad och radikal-messianistisk där man genom interna teologiska mekanismer tolkar Rebbensom levande i materiell kropp, gömd genom illusion men snart uppenbarad eller snartåteruppväckt från de fysiskt döda och i båda fallen för att fullgöra världens försoning där Gudförsonar människan i den materiella världen. Studien diskuterar också rörelsens extremahögerpolitik, i synnerhet när det gäller Israel-Palestina konflikten och förintelseteologi som ettsätt att vidare förstå hur gruppen ‘överlevde’ den kognitiva dissonansen Rebbens död skapadei termer av misslyckad profetia och de teologiska likheterna mellan Chabadrörelsen och tidigkristendom.Nyckelord: NRR,
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Connolly, Lloyd. "L’écriture et la réécriture des failles de l’utopie religieuse : analyse comparative de The Scarlet Letter de Nathaniel Hawthorne et The Handmaid’s Tale de Margaret Atwood." Thèse, 2019. http://hdl.handle.net/1866/22482.

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Books on the topic "Failed prophecy"

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Robert, Podgurski, ed. The special body: Poetizing prophecy and the arrival of future gesture wherein time imitates the perspective of said future, an inherited mortality, whose sight every immortal nuance failed to backstep into continuing subjectivization of its own acknowledgment. Rain Mountain Press, 2016.

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2

Carroll, Robert P. When Prophecy Failed. SCM Press, 1996.

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3

1959-, Stone Jon R., ed. Expecting Armageddon: Essential readings in failed prophecy. Routledge, 2000.

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4

Stone, Jon R. Expecting Armageddon: Essential Readings in Failed Prophecy. Routledge, 2000.

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Stone, Jon R. Expecting Armageddon: Essential Readings in Failed Prophecy. Routledge, 2000.

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6

Partridge, Christopher. The End Is Nigh: Failed Prophecy, Apocalypticism, and The Rationalization of Violence in New Religious Eschatologies. Oxford University Press, 2007. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.0011.

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Tinker, Tony. Paper Prophets: Fraudulent Accounting And Failed Audits. Beard Books, 2004.

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8

Mukherjee, S. Romi. Rereading Charlie Hebdo. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190911966.003.0015.

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This chapter takes a more critical approach to Bruce Lincoln’s work, by interrogating the limits of his “irreverent” methodology itself. Focusing on the controversial Charlie Hebdo cartoons of the Prophet Muhammad and the response by Lincoln and Anthony Yu, this chapter argues that Lincoln perhaps failed to follow through with his own irreverent approach when he French Muslims against this sort of religious satire. Charlie Hebdo was ultimately far more uncompromising in its irreverence than Lincoln himself, raising profound questions not simply about the role of the academic study of religion but about secularism and religious freedom in the twenty-first century.
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Shklar, Judith N. After Utopia. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200859.001.0001.

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After Utopia was the author's first book, a harbinger of her renowned career in political philosophy. Throughout the many changes in political thought during the last half century, this important work has withstood the test of time. The book explores the decline of political philosophy, from Enlightenment optimism to modern cultural despair, and offers a critical, creative analysis of this downward trend. It looks at Romantic and Christian social thought, and shows that while the present political fatalism may be unavoidable, the prophets of despair have failed to explain the world they so dislike, leaving the possibility of a new and vigorous political philosophy. With a foreword examining the book's continued relevance, this current edition introduces a remarkable synthesis of ideas to a new generation of readers.
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McManus, Laurie. Brahms in the Priesthood of Art. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190083274.001.0001.

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Brahms in the Priesthood of Art: Gender and Art Religion in the Nineteenth-Century German Musical Imagination explores the intersection of gender, art religion (Kunstreligion), and other aesthetic currents in Brahms reception of the nineteenth and early twentieth centuries. In particular, it focuses on the theme of the self-sacrificing musician devoted to his art, or “priest of music,” with its quasi-mystical and German Romantic implications of purity seemingly at odds with the lived reality of Brahms’s bourgeois existence. While such German Romantic notions of art religion informed the thinking on musical purity and performance, after the failed socio-political revolutions of 1848/49, and in the face of scientific developments, the very concept of musical priesthood was questioned as outmoded. Furthermore, its essential gender ambiguity, accommodating such performing mothers as Clara Schumann and Amalie Joachim, could explain why Brahms never married while leaving the composer open to speculation about his health and masculinity. Supportive critics combined elements of masculine and feminine values with a muddled rhetoric of prophets, messiahs, martyrs, and other art-religious stereotypes to account for the special status of Brahms and his circle. Detractors tended to locate these stereotypes in more modern, fin-de-siècle psychological frameworks that scrutinized the composer’s physical and mental well-being. In analyzing these receptions side by side, this book revises the accepted image of Brahms, recovering lost ambiguities in his reception. It resituates him not only in a romanticized priesthood of art but also within the cultural and gendered discourses overlooked by the absolute music paradigm.
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Book chapters on the topic "Failed prophecy"

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Beit-Hallahmi, Benjamin. "Crises in Religious Movements (Failed Prophecy, Succession)." In Encyclopedia of Psychology and Religion. Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200195-1.

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Beit-Hallahmi, Benjamin. "Crises in Religious Movements (Failed Prophecy, Succession)." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200195.

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Rama, Shinasi A. "Failed Negotiations, Intervention, and Ethnocide: The Self-Fulfilling Prophecy of the Security Syntheses." In Nation Failure, Ethnic Elites, and Balance of Power. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-05192-1_4.

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"Fixing Failed Prophecies." In Helping Jesus Fulfill Prophecy. The Lutterworth Press, 2017. http://dx.doi.org/10.2307/j.ctt1p5f2t4.9.

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Johnston, Kenneth R. "Blake’s America, the Prophecy that Failed." In Unusual Suspects. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199657803.003.0018.

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"Failed Prophecy and Group Demise: The Case of Chen Tao." In How Prophecy Lives. BRILL, 2011. http://dx.doi.org/10.1163/9789004222687_009.

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"The Festinger Theory on Failed Prophecy and Dissonance: A Survey and Critique." In How Prophecy Lives. BRILL, 2011. http://dx.doi.org/10.1163/9789004222687_005.

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"Clearing the Underbrush: Moving beyond Festinger to a New Paradigm for the Study of Failed Prophecy." In How Prophecy Lives. BRILL, 2011. http://dx.doi.org/10.1163/9789004222687_006.

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"Leadership and the Impact of Failed Prophecies on New Religious Movements: The Case of the Church Universal and Triumphant." In How Prophecy Lives. BRILL, 2011. http://dx.doi.org/10.1163/9789004222687_008.

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"FIFTEEN YEARS OF FAILED PROPHECY: Coping with Cognitive Dissonance in a Baha'i Sect." In Millennium, Messiahs, and Mayhem. Routledge, 2013. http://dx.doi.org/10.4324/9780203613207-11.

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Reports on the topic "Failed prophecy"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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