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Journal articles on the topic 'Millennialism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

Baffelli, Erica, and Ian Reader. "Competing for the Apocalypse." International Journal for the Study of New Religions 2, no. 1 (August 14, 2011): 5–28. http://dx.doi.org/10.1558/ijsnr.v2i1.5.

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This article examines how one Japanese new religion shifted its orientations and perspectives– notably in millennialist terms – in the late twentieth century, and suggests this may have been influenced by the rivalries and conflicts it had with another millennialist movement in Japan. By examining the rivalry between Aum Shinriky? and K?fuku no Kagaku, and by examining how the activities of each impacted on those of the other, we can see how religious groups do not formulate policies and teachings, or amend their perspective on the world, in isolation. We argue that while looking at the prevailing religious trends of any era can help us understand the specific teachings of individual groups, we should also pay attention to the interactions between groups. It also suggests that when we discuss categories and types of millennialism, we should be aware that movements can encapsulate more than one form of millennialism at any one time.

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3

Coyle, J. Kevin. "Augustine’s «millennialism» reconsidered." Augustinus 38, no. 149 (1993): 155–64. http://dx.doi.org/10.5840/augustinus199338149/15112.

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4

Barkun, Michael. "Introduction: Understanding millennialism." Terrorism and Political Violence 7, no. 3 (September 1995): 1–9. http://dx.doi.org/10.1080/09546559508427304.

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5

De Villiers, Pieter GR. "Millennialism, rapture and “Left Behind” literature." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 163–90. http://dx.doi.org/10.17570/stj.2019.v5n1.a09.

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This article represents a research overview of the nature, historical roots, social contexts and growth of millennialism as a remarkable religious and cultural phenomenon in modern times. It firstly investigates the notions of eschatology, millennialism and rapture that characterize millennialism. It then analyses how and why millennialism that seems to have been a marginal phenomenon, became prominent in the United States through the evangelistic activities of Darby, initially an unknown pastor of a minuscule faith community from England and later a household name in the global religious discourse. It analyses how millennialism grew to play a key role in the religious, social and political discourse of the twentieth century. It finally analyses how Darby’s ideas are illuminated when they are placed within the context of modern England in the sixteenth, seventeenth and eighteenth century. In a conclusion some key challenges of the place and role of millennialism as a movement that reasserts itself continuously, are spelled out in the light of this history.

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6

Duling, Dennis C. "Btb Readers Guide: Millennialism." Biblical Theology Bulletin: Journal of Bible and Culture 24, no. 3 (August 1994): 132–42. http://dx.doi.org/10.1177/014610799402400305.

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7

Zeller, Benjamin E. "Altar Call of Cthulhu: Religion and Millennialism in H.P. Lovecraft’s Cthulhu Mythos." Religions 11, no. 1 (December 30, 2019): 18. http://dx.doi.org/10.3390/rel11010018.

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Religion suffuses H.P. Lovecraft’s (1890–1937) short stories—the most famous of which, “The Call of Cthulhu,” has led to a literary subculture and a shared mythos employed by Lovecraft’s successors. Despite this presence of religion in Lovecraft’s work, scholars of religion have paid relatively little attention to Lovecraft and the Cthulhu mythos, with a few notable exceptions. This article offers a close analysis of millennialism within Lovecraft’s thought, especially as expressed in three of his “Cthulhu mythos” stories: “The Call of Cthulhu,” “The Dunwich Horror,” and “The Shadow over Innsmouth.” This article considers Lovecraft’s formative experiences and non-fiction writings so as to contextualize his approach and millennial outlook. Tied to his nativist views of social decline, I argue that Lovecraft expresses in his fiction a peculiar form of millennialism, “anti-millennialism,” which entails the reversal of traditional millennialism, offering no hope in a collective salvation, but rather expectation that the imminent future would bring only decline.

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8

Maklakova, Anastasia. "The Oxford Handbook of Millennialism." Религиоведческие исследования, no. 2 (2019): 151–58. http://dx.doi.org/10.23761/rrs2019-19.151-158.

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9

Willsky, Lydia. "The Oxford Handbook of Millennialism." Nova Religio 18, no. 3 (2014): 120–22. http://dx.doi.org/10.1525/nr.2015.18.3.120.

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10

Whitesides, Kevin A. "2012 Millennialism Becomes Conspiracist Teleology." Nova Religio 19, no. 2 (November 1, 2015): 30–48. http://dx.doi.org/10.1525/nr.2015.19.2.30.

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Due to shared conceptions of the degeneracy of the modern era and a common distrust of mainstream narratives, New Age and conspiratorial milieus have often cross-fertilized. Conspiracy narratives can provide accounts of the types of corruption to be remedied by the advent of the next world age, and prophetic narratives of a new age can provide a teleological focus for the eventual success or defeat of the conspiracy. New Age interest in the millenarian significance of the Maya Long Count calendar took hold in the 1970s as an array of expectations for an approaching golden age around the year 2012. As such expectations became a more well-established commodity in countercultural circles, the associated dates were eventually incorporated into a variety of conspiracy narratives. Each innovator of 2012 conspiracism adapted this dating scheme into his or her own context in a manner that is exemplary of the improvisational style that Michael Barkun noticed to be prevalent in contemporary American conspiracy discourse; “2012” became utilized as a teleological trope which could be incorporated wherever such a temporal focus was desired.

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11

McVicar, Michael J. "The Oxford Handbook of Millennialism." Religious Studies Review 44, no. 1 (March 2018): 31–32. http://dx.doi.org/10.1111/rsr.13403.

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12

Lewis, James R. "Shooting Holes in Monolithic Millennialism." Journal for the Scientific Study of Religion 32, no. 4 (December 1993): 398. http://dx.doi.org/10.2307/1387180.

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13

Daniel, Randolph E. "Medieval Apocalypticism, Millennialism and Violence." Terrorism and Political Violence 14, no. 1 (March 2002): 275–300. http://dx.doi.org/10.1080/714005602.

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14

Crapanzano, Vincent. "The Shadows and Lights of Waco: Millennialism Today:The Shadows and Lights of Waco: Millennialism Today." American Anthropologist 105, no. 3 (September 2003): 649–50. http://dx.doi.org/10.1525/aa.2003.105.3.649.

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15

Momen, Moojan. "Millennialism and Violence: The Attempted Assassination of Nasir al-Din Shah of Iran by the Babis in 1852." Nova Religio 12, no. 1 (August 1, 2008): 57–82. http://dx.doi.org/10.1525/nr.2008.12.1.57.

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The association of millennialist movements with violence has been a subject of much study following recent high-profile events. This article examines a case of millennialism and violence that occurred just over 150 years ago. It tracks the events leading to the attempted assassination of Nasir al-Din Shah of Iran in 1852 by a small group of followers of the religion of the Bab, a religious leader who claimed to fulfill the prophecies of Shi'i Islam about the coming of the Imam Mahdi. The factors leading to the violence are analyzed and compared with other cases of millennialism and violence. The main factors that stand out in this case include: a pre-existing religious milieu that expected a violent, millennial event and engendered a radically dualist worldview, with the shah's government as the embodiment of an evil destined to be defeated and removed; a severe persecution of the group resulting in some followers' desire for revenge and a dramatic violent act that would bring divine intervention and ultimate victory; government removal of moderate leadership, leaving only radical extremist leaders; and the presence among the Tehran group of Babis, which carried out the attempted assassination, of a charismatic leader whom these Babis believed had access to a source of divine power that could make the plan achievable, when a more rational analysis would have demonstrated the opposite.

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16

Fosssen, Anthony B. "Priests, Aristocrats, and Millennialism in Fiji." Mankind 16, no. 3 (February 10, 2009): 158–66. http://dx.doi.org/10.1111/j.1835-9310.1986.tb00730.x.

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17

Palmer, Susan, and Catherine Wessinger. "Millennialism, Persecution, and Violence: Historical Cases." Sociology of Religion 62, no. 3 (2001): 412. http://dx.doi.org/10.2307/3712364.

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18

Trompf, Garry. "Book Review: Millennialism, Utopianism and Progress." Philosophy of the Social Sciences 18, no. 2 (June 1988): 274–76. http://dx.doi.org/10.1177/004839318801800212.

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19

Roth, Randolph, and Ruth Alden Doan. "The Miller Heresy, Millennialism, and American Culture." Journal of the Early Republic 8, no. 3 (1988): 329. http://dx.doi.org/10.2307/3123707.

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20

Ahn, Shin. "Pak, Millennialism in the Korean Protestant Church." Studies in World Christianity 12, no. 2 (August 2006): 184–87. http://dx.doi.org/10.3366/swc.2006.0007.

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21

Solberg, Winton U., and Ruth Alden Doan. "The Miller Heresy, Millennialism, and American Culture." American Historical Review 94, no. 2 (April 1989): 519. http://dx.doi.org/10.2307/1866976.

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22

Brewer, Priscilla J., Ruth Alden Doan, Ronald L. Numbers, and Jonathan M. Butler. "The Miller Heresy, Millennialism, and American Culture." Journal of American History 75, no. 3 (December 1988): 931. http://dx.doi.org/10.2307/1901603.

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23

Ahn, Shin. "Millennialism in the Korean Protestant Church (review)." Studies in World Christianity 12, no. 2 (2006): 184–87. http://dx.doi.org/10.1353/swc.2006.0007.

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24

Zakai, Avihu. "Puritan millennialism and theocracy in early Massachusetts." History of European Ideas 8, no. 3 (January 1987): 309–18. http://dx.doi.org/10.1016/0191-6599(87)90004-0.

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25

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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26

Teimouri, Amirhossein. "Toward a Generalizable Understanding of Rightist Movements: Utilizing the Revolutionary Right’s Value Wars in Iran (1995–2009) as a Case Study." Religions 15, no. 5 (April 24, 2024): 525. http://dx.doi.org/10.3390/rel15050525.

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Bringing rightist movement studies into the Iranian context, this study advances a generalizable understanding of the ideological, moral, and cultural activism of Islamist movements and their rightist counterparts. While numerous studies have discussed the economic explanation of rightist movements, I integrate Islamist movements in the Muslim world and rightist movements in the West to develop a generalizable cultural and moral explanation of rightist movements. Value and ideological conflicts, as well as moral outrage, drive this integrated understanding of rightist movements. The rise of innovative and contentious forms of millennialism in Iran—especially the increasing salience of the Jamkaran mosque, the rise of new media outlets and millennial discourses, and pertinent policies—provide evidence for proposing this generalizable understanding. I argue that the rise of performative contentions surrounding millennialism, known as Mahdaviat, within the pro-regime revolutionary rightist movement in Iran was Islamists’ ideological response to liberal threat perceptions. These threat perceptions were activated before the liberal Reform era (1997–2005). After the ascent of Ahmadinejad to power in 2005, ideological millennialism became the dominant discursive field in Iran’s state politics. Drawing on narratives of prominent Islamist figures and media personalities in Iran and events surrounding Mahdaviat, this paper advances a generalizable argument of the moral and cultural explanation of rightist movements.

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27

Barnes, Robin B., Richard Connors, and Andrew Colin Gow. "Anglo-American Millennialism, from Milton to the Millerites." Sixteenth Century Journal 37, no. 3 (October 1, 2006): 779. http://dx.doi.org/10.2307/20478005.

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28

Friend, Nathan. "Inventing Revivalist Millennialism: Edwards and the Scottish Connection." Journal of Religious History 42, no. 1 (March 10, 2017): 52–71. http://dx.doi.org/10.1111/1467-9809.12426.

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29

Williams, Glynne. "Management Millennialism: Designing the New Generation of Employee." Work, Employment and Society 34, no. 3 (April 4, 2019): 371–87. http://dx.doi.org/10.1177/0950017019836891.

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The idea that society can be divided into discrete generations, each with its own essential characteristics, is treated with caution in sociology, but has had considerable influence among human resource management writers and practitioners. ‘Millennials’ – today’s young adults – are said to bring unique attributes to the workplace that may fit uneasily with current management practice. Given the well-documented weakness of generational categories, both in analysis and practice, this article asks how the archetype of the Millennial has taken such a hold. By focusing on recruitment and training within a large company, the article argues that the idea of the Millennial has been validated by repetition and imitation, but that it also serves the more rational purpose of respecifying performance criteria. The Millennial has been constructed as a ‘challenge’, but specifically as a challenge to poor management.

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30

Gribben, Crawford. "Protestant Millennialism, Political Violence And The Ulster Conflict." Irish Studies Review 15, no. 1 (February 2007): 51–63. http://dx.doi.org/10.1080/09670880601117489.

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31

Endy, Melvin B. "Just War, Holy War, and Millennialism in Revolutionary America." William and Mary Quarterly 42, no. 1 (January 1985): 3. http://dx.doi.org/10.2307/1919608.

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32

Jansma, Lammert Gosse. "Wessinger, Catherine (ed.) (2016), The Oxford Handbook of Millennialism." Religie & Samenleving 12, no. 1 (May 1, 2017): 78–80. http://dx.doi.org/10.54195/rs.12108.

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33

Leonard, Bill J. "Book Review: The Miller Heresy, Millennialism, and American Culture." Review & Expositor 88, no. 4 (December 1991): 475. http://dx.doi.org/10.1177/003463739108800438.

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34

De leon, B. A. "De-Axialization/Re-Axialization The Case of Brazilian Millennialism." International Journal of Comparative Sociology 29, no. 1-2 (March 1, 1988): 44–61. http://dx.doi.org/10.1177/002071528802900104.

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35

Salerno, Joseph T. "The development of Keynes's economics: From Marshall to millennialism." Review of Austrian Economics 6, no. 1 (March 1992): 3–64. http://dx.doi.org/10.1007/bf02145244.

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36

Quinby, Lee. "The Shadows and Lights of Waco: Millennialism Today (review)." Anthropological Quarterly 75, no. 3 (2002): 633–36. http://dx.doi.org/10.1353/anq.2002.0053.

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37

Margry, Peter Jan. "Mary’s Reincarnation and the Banality of Salvation: The Millennialist Cultus of the Lady of All Nations/Peoples." Numen 59, no. 5-6 (2012): 486–508. http://dx.doi.org/10.1163/15685276-12341236.

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Abstract This article deals with the transnational Dutch-Canadian apparitional cultus of our Lady of All Nations/Peoples. It analyses how contemporary visionary Catholicism is influenced by religious eclecticism, esotericism, and New Age spiritualities, and how this devotion has shifted into an autonomous millennialist movement. Finding fertile soil in modern societies in socio-economic, political, and religious crisis, and due to the dwindling of existential certainties at the individual level, its ideology of “progressive millennialism” has shown itself to be a successful religious format that mobilizes devotees, even when its deviation brings the movement into conflict with the formal Church. The movement’s prophetic and millennialist views fit into a salvific system of conditionality according to which the visionary, unveiled as the reincarnation of Mary herself, will realize the new millennium if her party will fulfill certain conditions. With its new theology the Quebec movement tries to appropriate the whole Lady cultus as a vehicle for universal salvation. In this way the means for revelation and salvation are taken from the hierarchical ecclesiastical powers-that-be and situated in the “banality” of the everyday life of the reincarnated Mary. In the providential Marie-Paule Giguère, the devotees involved find an appealing prophet who is both Mary and a co-redeeming messiah, and who in the near future is supposed to realize the second millennium, framed in a new, modern cosmology, for all peoples and faiths.

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38

Nash, David. "The Failed and Postponed Millennium: Secular Millennialism Since the Enlightenment." Journal of Religious History 24, no. 1 (February 2000): 70–86. http://dx.doi.org/10.1111/1467-9809.00102.

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39

Smith, C. D. "Nearest East: American Millennialism and Mission to the Middle East." Journal of American History 98, no. 2 (September 1, 2011): 545–46. http://dx.doi.org/10.1093/jahist/jar238.

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40

Smith, Brett H. "Reversing the Curse: Agricultural Millennialism at the Illinois Industrial University." Church History 73, no. 4 (December 2004): 759–91. http://dx.doi.org/10.1017/s0009640700073042.

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In the spring of 1868, sixty-eight students gathered to become the first matriculants of the Illinois Industrial University. They had responded to a summons by the state legislature to engage in a bold new mission of publicly funded mechanical and industrial education, a move which would, Illinoisans hoped, bring lavish prosperity to their fellow citizens and themselves. Like other colleges of the period, utilitarian and democratic rationales motivated the I. I. U. leadership to establish their school. Quoting their commission by the Morrill Act, the trustees said the university's “chief aim” was to educate “the industrial classes” by teaching “such branches of learning as are related to Agriculture and the Mechanic Arts, and Military Tactics, without excluding other scientific and classical studies.” And yet, there was an even more radical and compelling vision among the I.I.U. faithful, one which was distinctively theological: “The hope of the Trustees and Faculty,” they said, “is that the Institution will produce … men of Christian culture … able and willing to lend a helping hand in all the great practical enterprises of this most practical age.”

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41

Marty, Martin E. "The Miller Heresy, Millennialism, and American Culture. Ruth Alden Doan." Journal of Religion 69, no. 2 (April 1989): 302. http://dx.doi.org/10.1086/488119.

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42

Tambunan, Elia. "INDONESIAN ISLAMISM: THE WAR OF ISLAMIC LITERACY FROM MILLENNIALISM TO RADICALISM." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 1 (September 18, 2019): 1. http://dx.doi.org/10.32332/akademika.v24i1.1612.

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This paper shows another dimension of the phenomenon of Islamism Indonesia. By doing the interpretation of a number of circumstantial historical Islam literacy with traces of the historical aspect as the research methodology, the authors found one important factor that gave birth to Islamism Indonesia is literacy not just ideology as believed by many scholars. The resulting literacy evolved in various forms of media, and thus generated by the Indonesia who settled in the Middle East, Islamic Indonesia elite, and ustad virtual at the estuary of the society in the war on Islam. This paper contributes to the efforts of Islamic Studies scholars from Indonesia to include literacy in Islamic Indonesia as part of the phenomenon of global Islamism manifestation in the development of the study of contemporary Islamist movements. Keywords: Indonesian Islamism, Milleniarism, and Radicalism

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43

Leonard, Bill J. "Book Review: The Coming Kingdom, Essays in American Millennialism and Eschatology." Review & Expositor 82, no. 3 (August 1985): 453–54. http://dx.doi.org/10.1177/003463738508200324.

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44

Erickson, Dan. "Mormon Millennialism: The Literalist Legacy and Implications for the Year 2000." Dialogue: A Journal of Mormon Thought 30, no. 2 (July 1, 1997): 1–32. http://dx.doi.org/10.2307/45226308.

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45

Nsiri, Mohamed-Arbi. "Apocalyptic eschatology and millennialism in the thought of Quodvultdeus of Carthage." Antiquité Tardive 31 (January 2024): 281–94. http://dx.doi.org/10.1484/j.at.5.136179.

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46

Whedon, Sarah W. "The Wisdom of Indigo Children: An Emphatic Restatement of the Value of American Children." Nova Religio 12, no. 3 (February 1, 2009): 60–76. http://dx.doi.org/10.1525/nr.2009.12.3.60.

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In late twentieth-century America the notion of Indigo children emerged. Said to have indigo-colored auras and unique spiritual abilities, these young people have had difficulty fitting into social institutions and are often diagnosed with Attention Deficit Disorder. This article argues that good children turned bad through psychological illness were reinscribed as good with the aid of New Age beliefs and practices. These New Age components included ideas about auras, millennialism, and personal transformation.

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47

Underwood, Grant. "Early Morman Millenarianism: Another Look." Church History 54, no. 2 (June 1985): 215–29. http://dx.doi.org/10.2307/3167237.

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It is by no means insignificant that many of the specially funded Tanner Lectures delivered recently at the annual meetings of the Mormon History Association have dealt, to some degree or another, with early Mormon millenarianism. This occurrence is less surprising when it is relized that the lectures come in the wake of a decade that produced what one historian has called “a veritable blizzard of scholarly and popular writings in the often stormy field of millennialism.”

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48

Valeri, Mark, and Kerry A. Trask. "In the Pursuit of Shadows: Massachusetts Millennialism and the Seven Years' War." William and Mary Quarterly 47, no. 4 (October 1990): 597. http://dx.doi.org/10.2307/2937987.

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49

Petrov, Sergey. "Reigning with Christ for a Thousand Years: Two Prophets of Russian Millennialism." State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 149–77. http://dx.doi.org/10.22394/2073-7203-2020-38-3-149-177.

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The article explores the crossroads of two surviving groups of “old Russian sectarianism” — Molokan Jumpers and JehovistsIl’intsy — for whom the anticipation of the millennial kingdom on earth was a central doctrinal tenet. Researchers in the past, as well as modern scholars of religion, usually have not paid attention to the connection between the two movements, which was at one time quite substantial both in the doctrinal and the practical sense. Handwritten, typed and unofficially published sources gathered by the author during field work served as the principal material for the article. They include letters of Nikolai Il’in to his followers and his other writings, the memoirs of Molokan elders, and the historical accounts found among the Molokans of Armenia and the USA.

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50

Dodd, Lynn Swartz. "Longing for the End: A History of Millennialism in Western Civilization (review)." Journal of World History 13, no. 1 (2002): 208–10. http://dx.doi.org/10.1353/jwh.2002.0010.

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