To see the other types of publications on this topic, follow the link: Prophecy phenomenon.
Books on the topic 'Prophecy phenomenon'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 21 books for your research on the topic 'Prophecy phenomenon.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse books on a wide variety of disciplines and organise your bibliography correctly.
1
The Aquarians: An ancient Mayan prophecy -- a modern phenomenon. Lincoln, Neb: iUniverse, 2008.
Find full text
2
The phenomenon of Teilhard: Prophet for a new age. Macon, Ga: Mercer University Press, 1996.
Find full text
3
Nissinen, Martti. Prophecy and Gender. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0008.
Full textAbstract:
This chapter demonstrates that prophecy was a gendered phenomenon, but the prophetic role was not generally gender-specific, which is remarkable in the patriarchal cultures within which prophecy functioned. The chapter approaches the issue of gender and prophetic divination from a comparative perspective. First, a taxonomy of gender of the prophets and deities in the ancient Eastern Mediterranean is presented, followed by a discussion on the agency of the prophets from the gender point of view. The chapter concludes by analyzing the gendered representations of deities and their alleged agency, that of the goddess Ištar in particular.
4
Nissinen, Martti. Ancient Prophecy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.001.0001.
Full textAbstract:
This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today acknowledged as yet another form of divination and a phenomenon that can be found all over the ancient Eastern Mediterranean. Even Greek oracle, traditionally discussed separately from biblical and Mesopotamian prophecy, is essentially part of the same picture. The book gives an up-to-date presentation of textual sources, whether cuneiform tablets from Mesopotamia, the Hebrew Bible, Greek inscriptions, or ancient historians, the number of which has increased substantially in recent times. In addition, the book includes comparative essays on topics such as prophetic ecstasy; temples as venues of prophetic performances; prophets and political rulers; and the prophets’ gender which can be either male, female, or non-gendered. The book argues for a common category of ancient Eastern Mediterranean prophecy, even though the fragmentary and secondary nature of the sources allows only a restricted view to it. The ways prophetic divination manifests itself in ancient sources depend not only on the socio-religious position of the prophets but also on the genre and purpose of the sources. The book shows that, even though the view of the ancient prophetic landscape is restricted by the fragmentary and secondary nature of the sources, it is possible to reconstruct essential features of prophetic divination.
5
Nissinen, Martti. Hebrew Bible. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0004.
Full textAbstract:
This chapter considers prophecy in the Hebrew Bible. It is presented as literature which is rooted in the prophetic phenomenon but which no longer serves as a direct document of prophets in ancient Israel and Judah. The prophetic book is a genre of its own, owing its emergence to the scribal activity of the Second Temple period. Once regarded as the source of prophecy par excellence, the Hebrew Bible is a very different kind of a source for the ancient Eastern Mediterranean prophetic phenomenon—not because the phenomenon itself was different but because the scribal transmission of prophecy in Israel and Judah finds a distinctive literary expression in the biblical books.
6
Nissinen, Martti. Prophetic Intermediation in the Ancient Near East. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.1.
Full textAbstract:
The chapter serves as an introduction to the written evidence of the historical phenomenon of prophecy in the ancient Near East. Prophecy is understood as intermediation of divine knowledge by non-technical means, constituting one of the many modes of divination. The documents of ancient Near Eastern prophecy are scarce and their chronological or geographical distribution is uneven, the majority of texts deriving from Mari (seventeenth century B.C.E.) and Assyria (seventh century B.C.E.). Nevertheless, the phenomenon can be observed across the Near East, allowing a historical and phenomenological comparison with the later evidence of Greek oracles. The chapter surveys the prophetic phenomenon from the perspectives of writing and literary interpretation, spirit possession, gender, and the relationships of prophets with religious and political institutions. Enough commonalities are found in the Near Eastern, Greek, and biblical texts to warrant the assumption of the existence of a common ancient Eastern Mediterranean prophetic phenomenon.
7
Nissinen, Martti. Constructing Prophetic Divination. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0001.
Full textAbstract:
This chapter lays the theoretical foundation of the book, defining prophecy as a non-technical, or inspired, form of divination, in which the prophet acts as an intermediary of divine knowledge. It is argued that prophecy is as much a scholarly construct as a historical phenomenon documented in Near Eastern, biblical, as well as Greek textual sources. The knowledge of the historical phenomenon depends essentially on the genre and purpose of the source material which, however, is very fragmentary and, due to its secondary nature, does not yield a full and balanced picture of ancient prophecy. The chapter also discusses the purpose of comparative studies, arguing that they are necessary, not primarily to reveal the influence of one source on the other, but to identify a common category of ancient Eastern Mediterranean prophecy.
8
Tiemeyer, Lena-Sofia. The Prophets. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.37.
Full textAbstract:
This chapter explores some of the challenges for future scholarship on the Latter Prophets. It highlights the difficulty of bridging the methodological gap that sometimes exists between different scholarly approaches, for example between evangelical and secular research methods or between synchronic and diachronic reading strategies; yet it also draws attention to existing scholarly collaborations across this divide. The chapter further points out some issues that scholars face who are involved in the ideological study of the prophets (such as feminist scholarship). The chapter also surveys some of the recent changes in the understanding of prophecy as a phenomenon and of prophetic texts as a scribal endeavor. Is the prophet a visionary, a scribe, a redactor, a literary persona? Who created the prophetic texts and what purposes did those texts fulfill in ancient Israelite society? Finally, the chapter calls for more studies on the reception of prophetic texts.
9
Nissinen, Martti. Ancient Near Eastern Sources. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0002.
Full textAbstract:
This chapter constitutes a comprehensive and up-to-date overview of the available sources of the prophetic phenomenon in the ancient Near East. The texts are presented according to textual genres, which yield different kinds of information on prophets, their activities, prophetic oracles, and their interpretation. Lexical lists and omen texts associate prophets with temple personnel and people with liminal roles. Legal and administrative texts as well as ritual texts document the presence of prophets in temple communities, whereas letters report their performances to kings of Mari and Assyria. Written oracles provide examples of early transcripts of spoken oracles, whereas texts containing literary prophecy document their use and interpretation. Most of the texts are written in Akkadian, but even some West Semitic, Luwian (Tell Ahmar stele) and Egyptian texts (Report of Wenamun) are available.
11
Nissinen, Martti. Keyholes for Comparative Reconstruction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0009.
Full textAbstract:
The most important thing to be taken into account when attempting to reconstruct ancient divination is the nature of the source material. Every single text tells us something about the historical phenomenon. When put together, the texts provide a set of “keyholes” that show parts of the historical prophetic landscape, but at the same time hide even bigger parts of it. This chapter draws together the views to be seen through the keyholes, identifying the common category of prophecy in the ancient Eastern Mediterranean cultural sphere. Without a comparative perspective, the picture of ancient prophecy available from fragmented sources would never grow bigger, and the question of the larger landscape visible through different keyholes would not emerge.
12
Stuhlmueller, Fr Carroll. Prophecy and Extraordinary Religious Phenomena. Alba House, 1988.
Find full text
13
Sizemore, Michelle. Vox Populi, Vox Dei. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190627539.003.0004.
Full textAbstract:
This chapter presents enchanted subjectivity as a model of political subjectivity in which individuals claim to speak for God, not for themselves, as commonly assumed for a democratic society. This phenomenon occurred in both the political and religious realms, as demonstrated in the popular republican expression “Vox populi, vox dei” (The voice of the people is the voice of God) and in the prophecies of the Second Great Awakening. Charles Brockden Brown’s Wieland (1798) brings together the political and religious culture of prophecy in his novel about ventriloquism, an early exploration of political theology, that is, a study of the ways in which theological principles infuse republican political arrangements.
14
Patton, Raymond A. Prophets of Postmodern Provocation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872359.003.0003.
Full textAbstract:
This chapter situates the rise of punk in the avant-garde artistic networks that spanned the First, Second, and Third Worlds of the Cold War era. It examines the roles of UK punk impresario Malcolm McLaren, who launched the Sex Pistols, and Polish punk impresario Henryk Gajewski, and the mutual interest between burgeoning punks and international art circles involved in avant-garde art movements such as Pop Art and Fluxus. It shows how punk evolved in dialogue with the wider phenomenon of postmodernism, challenging conventional metanarratives structuring the social order, blurring genres, and striking down the boundaries between art and everyday life.
15
Sizemore, Michelle. American Enchantment. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190627539.001.0001.
Full textAbstract:
This book investigates the post-revolutionary rituals and discourses of enchantment, a category of mystical experience uniquely capable of producing new forms of popular power and social affiliation. American Enchantment views this phenomenon as a response to a signature problem in post-revolutionary culture: how to represent the people in the absence of the king’s body and other traditional monarchical forms. In the early United States, this absence inaugurates new attempts to conjure the people and to reconstruct the symbolic order. For many in this era, these efforts converge on enchantment. This pattern appears in works by Charles Brockden Brown, Washington Irving, Catharine Sedgwick, and Nathaniel Hawthorne, as well as in the rites of George Washington’s presidency, the religious prophecy of the Second Great Awakening, the tar and featherings of the Whiskey Rebellion, and other ritual practices such as romance reading. Recognizing the role of enchantment in constituting the people overturns some of our most commonsense assumptions: above all, the people are not simply a flesh-and-blood substance but also a supernatural force. This project makes a significant contribution to interdisciplinary scholarship on the symbolic foundations of sovereignty by arguing that the new popular sovereignty is no longer an embodied presence fixed in space—in a king, nor even in a president, an individual, a group of persons, or the state—but a numinous force dispersed through time. That is, the people, counter to all traditional thought, are a supernatural and temporal process.
16
Physiology, Promiscuity, and Prophecy at the Millennium: A Tale of Tails (Studies of Nonlinear Phenomena in Life Science). World Scientific Publishing Company, 1999.
Find full text
17
Roy, Samuel. Elvis, Prophet of Power: The Truth About the Man, His Music and the Phenomenon of This Century. Diane Pub Co, 1985.
Find full text
18
Physiology, Promiscuity, and Prophecy at the Millennium: A Tale of Tails (Studies of Nonlinear Phenomena in Life Sciences;, Vol. 8.). World Scientific Publishing Company, 1999.
Find full text
19
Gordon, Pamela. Epicureanism Writ Large. Edited by Daniel S. Richter and William A. Johnson. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199837472.013.39.
Full textAbstract:
This chapter examines the cultural contexts of the second-century ce Epicurean inscription of Diogenes of Oenoanda (discovered in a small city in Lycia). More than a handbook on Epicureanism, this Greek epigraphical text (6000 words of which survive) offers original expositions of Epicurean thought and includes a collection of Principal Doctrines that differs from the collection preserved by Diogenes Laertius. The inscription attests to the existence of a vibrant Epicurean community that was eager to share its outlook with newcomers, including non-Greeks and women. Strong indications of Diogenes’s engagement with the urban cultural phenomena of the first centuries of the Roman Empire include the monumentality of the inscription and its apparent competition with contemporary euergetism, and Diogenes’s critiques of dream interpretation and oracular prophecy.
20
Knight, Michael Muhammad. Muhammad's Body. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469658919.001.0001.
Full textAbstract:
Muhammad’s Body introduces questions of embodiment and materiality to the study of the Prophet Muhammad. Analyzing classical Muslim literary representations of Muhammad’s body as they emerge in Sunni hadith and sira from the eighth through the eleventh centuries CE, Michael Muhammad Knight argues that early Muslims’ theories and imaginings about Muhammad’s body contributed in significant ways to the construction of prophetic masculinity and authority. Knight approaches hadith and sira as important religiocultural and literary phenomena in their own right. In rich detail, he lays out the variety of ways that early believers imagined Muhammad’s relationship to beneficent energy—baraka—and to its boundaries, effects, and limits. Drawing on insights from contemporary theory about the body, Knight shows how changing representations of the Prophet’s body helped to legitimatize certain types of people or individuals as religious authorities, while marginalizing or delegitimizing others. For some Sunni Muslims, Knight concludes, claims of religious authority today remain connected to ideas about Muhammad’s body.
21
Khosrokhavar, Farhad. Jihadism in Europe. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197564967.001.0001.
Full textAbstract:
European jihadism is a multi-faceted social, political and cultural phenomenon, linked not only to the extremist behavior of a limited group but also to a broader crisis, including the lack of utopia and loss of meaning among the middle class, and the humiliation and denial of citizenship among disaffiliated young people in poor districts all over Western Europe. The family and its crisis, in many ways, have played a role in promoting jihadism, particularly in families of immigrant origin whose relationship to patriarchy was different from that of the mainstream society in Europe. Among middle-class families, the crisis of authority was a key factor for the departure of middle-class youth. At the urban level, a large proportion of jihadists come from poor and ethnically segregated districts with high levels of social deviance and the stigma attached to them. Within these poor districts, a specific subculture was built up (I call it the slum culture), which influenced young people and imposed on them a lifestyle likely to combine resentment and deviance with humiliation and denial of citizenship in a difficult relationship with mainstream society. But jihadism was also an expression of the loss of hope in the future in a globalized world among middle-class and lower-class youth. The caliphate in Syria promised the earth to these young people during its ascent between 2014 and 2015 and even after, this time as a prophet of a gloomy end times.