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Journal articles on the topic 'The antichrist of revelation'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Neverova, Tatiana A. "The specifics of the implementation of the concept of “Antichrist” in the novel by D. S. Merezhkovsky “Peter and Alexey”." Current Issues in Philology and Pedagogical Linguistics, no. 2(2021) (June 25, 2021): 115–27. http://dx.doi.org/10.29025/2079-6021-2021-2-115-127.

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The article is devoted to the study of the concept of “Antichrist” in the language picture of the world by D. S. Merezhkovsky. The relevance of the study is due to the significant role of the writer in the literature of the late 19th-early 20th century and the dominance of religious and philosophical ideas in his work. The work is aimed at identifying the specifics of the implementation of the concept of “Antichrist” as one of the key concepts for D.S. Merezhkovsky, analyzing its structure and main representations. The material for the study was the text of the novel “Peter and Alexey”, which was studied using the methods of component, frame and distributional analysis. The paper considers three layers of the concept: the outer layer, which corresponds to the biblical text and represents an literary reconstruction of the eschatological popular consciousness of the 23th and 18th centuries, the middle layer, which contains the idea of Peter as the Antichrist, and the deep layer, formed by the idea of the Antichrist as an entity inextricably linked with Christ in the struggle and unity at the same time. As a result of comparison with one of the first texts that allows us to reconstruct this concept, the Revelation of St. John the Baptist. The differentiating features that make up the peculiarity of the implementation of the concept of “Antichrist” in the text under study are highlighted. It is determined that the outer layer of the concept has a frame structure, and the slots included in it are identified. The semes included in the middle layer of the concept, which has a field structure, are analyzed, the organizing dominant and distributional connections between individual semes are established, which allow combining them into hypersemes. The togetherness of the signification in the third, deep layer of the concept of “Antichrist’s beginning” and “Christ’s beginning” is revealed, which is especially clearly manifested in the fragments that have a mystical character. Based on the analysis of the concept of “Antichrist”, which is widely and variously represented in the text of the novel” Peter and Alexey”, the author concludes that it affects the text and the system of images.

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Hortelano, Lorenzo Javier Torres. "Grief and Truth at the Beginning: Lars von Trier’s Antichrist." Screen Bodies 3, no. 2 (December 1, 2018): 79–85. http://dx.doi.org/10.3167/screen.2018.030206.

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In Antichrist (Lars Von Trier, 2009), the inverted story of a modern-day Adam (He) and Eve (She) and the death of their son, we witness the deep wound that von Trier himself suffered when his mother revealed to him a truth. He would later reveal this truth to the general public, and I follow the film’s own allusive structure by returning to this revelation only at the end of this report.

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Wallis, Frank. "The Revival of the Anti-Maynooth Campaign in Britain, 1850–52." Albion 19, no. 4 (1987): 527–47. http://dx.doi.org/10.2307/4049473.

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In nineteenth century Britain, many evangelicals looked upon the Catholic Church as the incarnation of Antichrist. Their particular interpretation of the Protestant Bible, and especially the Book of Revelation, made it important for them to fight the enemy of true religion. During the 1850s and 1860s the most significant example of this struggle was the campaign to abolish state funding of the Catholic seminary at Maynooth in Ireland, a subsidy which parliament had approved in 1845 over the protests of a national anti-Maynooth crusade. It is the crisis of 1845 upon which historians have concentrated their studies. The furor over the endowment of Maynooth subsided, but when the Papal Aggression affair of 1850–51 stimulated “No Popery” sentiment, the ultra-Protestants of Britain revived their agitation against Maynooth. The impelling force behind this renewed campaign was principally doctrinal, based on a view of Biblical truth which cast the Catholic Church in the role of Antichrist and made Maynooth appear to be the center of rebellion, disloyalty, and immorality for all of Ireland. One scholar has written that the Antichrist idea intensified feelings of anti-Catholicism and influenced parliament as late as 1851. This essay will demonstrate that the utilization of the Antichrist motif, when combined with several other negative notions about the Catholic Church, helped produce and sustain a revival of anti-Catholicism in the form of the campaign against Maynooth, well beyond the events of 1851.

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Robinson, Andrew. "Identifying the Beast: Samuel Horsley and the Problem of Papal AntiChrist." Journal of Ecclesiastical History 43, no. 4 (October 1992): 592–607. http://dx.doi.org/10.1017/s0022046900001986.

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The tortuous history of apocalyptic speculation took a new turn in the late eighteenth century, and one of its proponents was the ebullient bishop of Rochester, Samuel Horsley. The new and alarming ideas emanating from abstruse considerations of the Book of Daniel, of Revelation and the eighteenth chapter of Isaiah were puzzled over in a series of reviews in the Gentleman's Magazine, one of which was a review of the letter from an anonymous ‘Country Clergyman’ to the bishop. It was clearly the opinion of the ‘Country Clergyman’ that Horsley's views were novel.

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Newport, Kenneth G. C. "Revelation 13 and the papal antichrist in eighteenth-century England: a study in New Testament eisegesis." Bulletin of the John Rylands Library 79, no. 1 (March 1997): 143–60. http://dx.doi.org/10.7227/bjrl.79.1.8.

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Mariner, Wendy K. "Slouching Toward Managed Care Liability: Reflections on Doctrinal Boundaries, Paradigm Shifts, and Incremental Reform." Journal of Law, Medicine & Ethics 29, no. 3-4 (2001): 253–77. http://dx.doi.org/10.1111/j.1748-720x.2001.tb00347.x.

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Following the seemingly endless debate over managed care liability, I cannot suppress thoughts of Yeats’s poem, “The Second Coming.” It is not the wellknown phrase, “Things fall apart; the centre cannot hold,” that comes to mind; although that could describe the feeling of a health-care system unraveling. The poem’s depiction of lost innocence — “The best lack all conviction, while the worst/Are full of passionate intensity” — does not allude to the legislature, the industry, the public, or the medical or legal profession. What resonates is the poem’s evocation of humanity’s cyclical history of expectation and disappointment, with ideas as grand as justice and occupations as pedestrian as managed care. Writing in 1919, Yeats described the end of an era with images of war’s destructive forces. The poem expresses a universal desire for some miraculous rebirth or resolution of all problems: “Surely some revelation is at hand.” But instead, the brutish Sphinx-like creature emerges, possibly the Antichrist. New gods displace old gods in the cycle of civilization, and man must muddle on.

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Almond, Philip. "John Napier and the mathematics of the ‘middle future’ apocalypse." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 54–69. http://dx.doi.org/10.1017/s0036930609990226.

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AbstractThis article explores the notion of ‘middle future’ apocalypticism through the work of the late sixteenth-century Scottish theologian and the discoverer of logarithms, John Napier. Middle future apocalypticism envisaged the end of the world, not in the immediate or far distant future but (rather like modern environmental apocalypticism) within the next 100–200 years. It enabled the understanding of the present in apocalyptic terms, and set out the requisite conditions, tasks and obligations – social, political and personal – essential for bringing to reality those events which were necessary precursors of the coming of Christ. John Napier's 1593 A Plaine Discovery of the whole Reuelation of Saint Iohn was the first Scottish work on the book of Revelation. Though later to be derided by historians of mathematics and science, in its time, it was highly influential, not only in Scotland and England but also in Protestant communities on the Continent. I explore the complex mathematics which Napier brings to bear and suggest that the middle future apocalypticism of Napier, as demonstrated in the carefully articulated mathematics of history in this work, is both socially conservative and socially active. Living in the seventh age, as Napier believed he did, did not entail either ‘downing tools’ and passively awaiting the end, nor actively hastening the end by radical social upheaval. But it did mean in the here and now fighting the Antichrist of Rome, bringing in Reformed religion and spreading the true Gospel.

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Pelle, S. "The Revelationes of Pseudo-Methodius and 'Concerning the Coming of Antichrist' in British Library Ms Cotton Vespasian D. XIV." Notes and Queries 56, no. 3 (September 1, 2009): 324–30. http://dx.doi.org/10.1093/notesj/gjp125.

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Hutton, Sarah. "Henry More and the Apocalypse." Studies in Church History. Subsidia 10 (1994): 131–40. http://dx.doi.org/10.1017/s0143045900000168.

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An interest in prophecy is a continuing theme of the writings of the Cambridge Platonist, Henry More (1614–87). In his earlier writings, the focus is on prophecy in general, particularly in relation to religious enthusiasm. He did not turn his attention to millenarianism until relatively late in his career, after he had established himself as a philosopher. From 1660 onwards, his writings are characterized by a deepening interest in biblical prophecy generally and in the Book of Revelation in particular. More first discusses biblical prophecy in print in his An Explanation of the Grand Mystery of Godliness (1660). His first systematic treatment of the topic appears in his Synopsis Propheticon which was appended to his Mystery of Iniquity (1664). Aspects of this discussion are elaborated in the fourth and fifth dialogues of his Divine Dialogues (1668), and in his An Exposition of the Seven Epistles to the Seven Churches (1669). He continued to defend his position in other works to the end of his life. As a millenarian, Henry More belongs within the general Protestant tradition which identifies Antichrist as the Pope, the Apocalypse being an ‘aenigmaticall, prefiguration and prediction of the Apostasy thereof [the church] into Antichristianism by the misguidance of the Church-men’. Furthermore, as Jan van den Berg has shown, Henry More was a disciple of the great English millenarian, Joseph Mede. He followed Mede’s synchronic reading of events described in the Apocalypse, that is he interpreted them not as one linear sequence but as a series of concurrent events. In large part More accepted Mede’s collation of the seals, trumpets, and vials with other events described. None the less, More did not agree with Mede on all points. Although the points on which he differed were small, he defended his view with tenacity, as can be seen from his discussion of prophecy with his life-long correspondent and erstwhile pupil, Lady Anne Conway (1630?–79).

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John Reid, Steven. "Andrew Melville, sacred chronology and world history: the Carmina Danielis 9 and the Antichristus." Innes Review 60, no. 1 (May 2009): 1–21. http://dx.doi.org/10.3366/e0020157x09000390.

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The accepted view of the ecclesiastical reformer Andrew Melville (1545–1622) as the dynamic leader of the Presbyterian movement in Jacobean Scotland has been severely eroded in recent years, with particular criticism of the actual importance of his contribution to the Kirk and to Scottish higher education. While this reductionism has been necessary, it has resulted in an inversion of the overwhelmingly positive traditional image of Melville, and does not give us a rounded assessment of his life and works. This article attempts to partially redress this balance by looking at a neglected aspect of Melville's Latin writings, which showcase his talents as a humanist intellectual and biblical commentator. It focuses on two long poems that are both commentaries and paraphrases of Daniel and Revelation: the Carmina Danielis and the Antichristus. Through these poems, we see how Melville engaged with two problems exercising reformed theologians across Europe: the dating of key biblical events and the historicised meaning of prophecies within these texts. We also find evidence that Melville read widely among both contemporary and ancient commentators on both these issues.

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Davis, James. "The Christian Brethren and the Dissemination of Heretical Books." Studies in Church History 38 (2004): 190–200. http://dx.doi.org/10.1017/s0424208400015813.

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The illicit influx of William Tyndale’s vernacular New Testament and other reforming works into England in the late 1520s was considered an affront to the ecclesiastical authorities and an encouragement to lay heretical thought. No one was more vitriolic in condemnation than Thomas More, the lawyer-turned-polemicist, who was to become Chancellor from 1529. He declared, ‘Nothynge more detesteth then these pestylent bokes that Tyndale and suche other sende in to the realme, to sette forth here theyr abomynable heresyes.’ As Chancellor, More was renowned for his zealous persecution of heretics and booksellers, which he justified as a moral and legal imperative in order to uphold the Catholic faith. He also wrote several works, initially at the request and licence of Bishop Tunstall in March 1528, and thereafter in reply to the treatises of Tyndale and other Antwerp exiles. These writings provide tantalizing insights into the activities of Tyndale and the Christian Brethren as seen through the eyes of their chief protagonist. It was not only the New Testament, emanating from Cologne and Worms, that worried More, but Tyndale’s polemical works from the printing press of Johannes Hoochstraten in Antwerp, especiallyThe Parable of the Wicked Mammon, The Obedience of a Christen Man, andThe Practice of Prelates. Fellow exiles, such as George Joye, John Frith, and Simon Fish, were also writing popular and doctrinal works, includingA Disputation of Purgatorye, The Revelation of Antichrist, David’s Psalter, andA Supplication for the Beggars. Thomas More regarded William Tyndale, the Antwerp exiles, and their ‘Brethren’ in England as the most active producers and distributors of vernacular heretical books. However, his perceptions of the Brethren, their sympathizers, and their organization have been under-utilized by historians, who often rely more on the post-contemporary reflections of John Foxe. There perhaps remains the suspicion that More was conveniently coalescing all sedition under a single banner as a rhetorical device, or due to prejudice and unfounded conspiracy theories. Indeed,The Confutation of Tyndale’s Answeroutlined a smuggling network as an attempt to demoralize Tyndale’s supporters, by describing how various individuals had renounced their doctrines and betrayed their fellows. These were his tools of polemics, but More’s testimonies should not be dismissed as the mere delusions of a staunch anti-heretical zealot. He had studied the reforming works and interrogated significant figures in the Brethren. His conspiracy theories, it can be argued, were based on fact.

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Greaves, Richard L. "“Let Truth Be Free”: John Bunyan and the Restoration Crisis of 1667–1673." Albion 28, no. 4 (1996): 587–605. http://dx.doi.org/10.2307/4052030.

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In the mid-1980s Stuart historians began a major re-evaluation of the restoration era. Among the principal themes are the period's unsettledness, the continuing impact of the radical tenets that had been manifested so forcefully in the mid-century upheavals, the significance of religion and ideology, and renewed debate over the origin of political parties. As I have suggested elsewhere, the period is most accurately conceived as a time of recurring crises of varying magnitude and duration. The first extended from Oliver Cromwell's death in September 1658 to the passage of the Conventicle Act in 1664, the second from 1667 to the enactment of the Test Act in 1673, the third from the revelation of the spurious Popish Plot in 1678 to the repression of the Rye House schemers and the Monmouth/Russell/Essex cabal in 1683, the fourth the rebellions of the earl of Argyll and the duke of Monmouth in 1685, and the fifth the crisis that entailed the collapse of James II's regime and the constitutional settlement of 1689.Bunyan lived through the first four periods of crisis and died amid the final one. It is appropriate to ask how this reinterpretation of the restoration period affects our interpretation of Bunyan. Elsewhere I have offered some suggestions, particularly with respect to the crisis of 1678–83 and our understanding of The Holy War, Of Antichrist and His Ruine, and Seasonable Counsel: or, Advice to Sufferers. This essay will focus on the crisis of 1667–73, the principal interpreter of which is Gary De Krey. For him this controversy at root entailed a crucial debate about liberty of conscience—a revival of the debate that in his judgment was central to the mid-century revolution. De Krey makes a compelling case for the significance of the debate in the period 1667–73 because it challenged many of the assumptions on which the restoration settlement was founded, including the limits of political authority, the relationship between church and Crown, and the rights and obligations of subjects. In their various assertions of the right of conscience, nonconformists rejected the restoration settlement by insisting on God's ultimate sovereignty in the spiritual realm and “the autonomy of the conscience as God's vicegerent in that sphere.” For them the issue was not parliamentary versus royal sovereignty—not least because the policy of persecution was parliamentary—but the sovereignty of the conscience against any persecutorial authority.

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Paciorek, Piotr M. "Czas kresu czasów w literaturze apokaliptycznej." Vox Patrum 62 (September 4, 2014): 383–425. http://dx.doi.org/10.31743/vp.3592.

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In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall of Jerusalem (Mt 24: 1-3; Mk 13: 1-4; Lk 21: 5-7. 20), “abomination of desolation” (Dan 9: 27; 11: 3; 12: 11), Gog and Magog from the vision of Ezekiel (Ezek 38-39) and Apokalypse (Rev 20: 8), a great apostasy will be a prelude to the Second Coming of Christ, “a hundred and forty-four thousand who had his [Lamb’s] name and his Father’s name written on their foreheads [and] who had been ransomed from the earth” (Rev 14: 1. 3), Antichrist (1Jn 2: 18. 22; 4: 2-3; 2Jn 7) and his time three and a half years (Rev 11: 9. 11) or forty-two months (Rev 11: 2; 13: 5). The Antichrist refers to the ruling spirit of error, the enemy of the Gospel, and the opponent of Christ who will precede His Second Coming and the end of the world. He is the incarnation of wickedness, pride, and hostility toward Christ’s redemptive work. This section delves into the number 666 (Rev 13: 18; 15: 2), false prophets (2Pet 2: 1), false teachers (2Pet 2: 1). In the biblical apocalyptic literature we can find a few visions of the cosmic catastrophes and cataclysms such as “earthquakes” (Mt 24: 7; Mk 13: 8), “famines” (Mt 24: 7; Mk 13: 8). In this study, appeared the theory of Millenarianism (from Latin mille) or chiliasm (from Greek c…lioi) based on a literal interpretation of Apocalypse (Rev 20: 2-7) which interpretation teaches that the visible personal rule of Christ on earth will last for a duration of a thousand years before the end of the world. Two themes are given special study in this article. First is the distinction of the interpretation of time. Second, is the interpretation of the prophetic announcements and eschatological visions from the Bible, and the potential influence of the ancient apocalyptic stories and writings in the redaction of the Bible. As to the first theme, the application of Greek distinction of concept of time as duration (crÒnoj) from time as fulfilment and accomplishment (kairÒj) to the Hebrew conception of time is problematic. Substantial biblical concept of time is an event which pertains to time, otherwise as time having specific event, more then a time extending indefinite time. In the theological perspective, perception of time is therefore an action of God. From the very beginning to the end of Biblical History, time is the means of God’s deeds of salvation. Thence for the biblical author, the historic-redemptive (salvation) concept of the world appears before his metaphysical conception. This concept is also readily apparent in the description of the seven days from the ancient Semitic cosmogony well-known from the Book of Genesis. This topic contains an important christological and messianic aspect. The history of the world become conditioned and dependant, defined and designated by the existence of the Word of God, Creation and Incarnation by the birth of the Son of God, fulfilment of time by the second coming of the Son of Man siting at the right hand of God (Mk 16: 19; Heb 12: 2), the end of time by the judgement of God. One can speak of christological concept of time and also of christological concept of the world. The discussion of the second theme revolves around the interpretation of the Fathers of the Church on apocalyptic writings. This analysis of the meaning of the apocalyptical symbols is presented according to the interpretation of the Fathers of the Church, starting with all commentary of the Book of Revelation written from the beginning to the 12th Century. Outstanding among Greek and Latin writers from the ancient time through the Middle Ages are: Papias of Hierapolis, Justin Martyr, Hippolytus, Irenaeus of Lyon, Origen, Tertullien, Lactance, Eusebius of Caesarea, Didymus of Alexandria, Victorinus of Pettau, Gregory of Nyssa, Jerome, Augustine of Hippo, Quodvultdeus, Primasius, Caesarius of Arles, Gregory the Great, Isidore of Seville, Raban Maur, Bede the Venerable, Ambroise Autpert, Beatus of Liébana, Rupert of Deutz, Joachim of Fiore, Richard of Saint-Victor. It is well known that, between the years 200 B.C. and 150 A.D., prophetic writings appeared in certain Jewish or Christian circles. These prophetic writings were called Apocalypses. After a careful analysis, this article hypothesizes that the Bible is influenced by this ancient apocalyptic literature. The Biblical Apocalyptic Literature was dependent upon formularies and expressions used in the ancient Apocalyptic Literature. Some symbols or apocalyptic numbers were accepted from the ancient Literature, sometimes diminishing and sometimes enlarging their meaning. On the basis of formularies and symbols from Biblical Apocalyptic, the Fathers of the Church built their own historical-theological interpretation of eschatological events. In the Bible, both Old and New Testaments, there are prophetic announcements and eschatological visions. The New Testament is a repetition of those visions and those announcements made in the Old Testament. The Book of Revelation is the conclusion of those announcements and the accomplishment of those visions. An example of this use of the apocalyptical symbols in the theological and historical contexts by the Christian writers is found in the interpretation of the vision of Gog and Magog. The vision of the Gog and Magog was usually interpreted in the historical context. They were identified with Goths, Barbaric people who invaded and conquered most of the Roman Empire in the 3rd, 4th, and 5th centuries. Yet this epic figure is reinterpreted with the turn of each new century. In the new historical context, the writers give a new interpretation, but the theology of these symbols remains the same.

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Bell, John, Alfred Jarry, Antony Melville, and Iain White. "Caesar Antichrist." TDR (1988-) 38, no. 4 (1994): 201. http://dx.doi.org/10.2307/1146435.

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Scheppard, Carol A. "Constructing Antichrist." Augustinian Studies 37, no. 2 (2006): 279–83. http://dx.doi.org/10.5840/augstudies200637219.

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Chase, B. "Upstart Antichrist." History Workshop Journal 60, no. 1 (September 1, 2005): 202–6. http://dx.doi.org/10.1093/hwj/dbi042.

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Barthélemy, Dominique. "Antichrist et blasphémateur." Médiévales 18, no. 37 (1999): 57–70. http://dx.doi.org/10.3406/medi.1999.1463.

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Kaye, Sharon M. "Whereis the Antichrist?" Sophia 44, no. 2 (October 2005): 59–65. http://dx.doi.org/10.1007/bf02912431.

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Sneller, Rico. "Antichrist. Konstruktionen von Feindbildern." Church History and Religious Culture 92, no. 1 (2012): 157–59. http://dx.doi.org/10.1163/187124112x621248.

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Casey, Maurice. "Book Reviews : The Antichrist." Expository Times 103, no. 6 (March 1992): 182–83. http://dx.doi.org/10.1177/001452469210300609.

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Welter, Brian. "Alchemy against the Antichrist." Jung Journal 12, no. 3 (July 3, 2018): 84–86. http://dx.doi.org/10.1080/19342039.2018.1478581.

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Ohst, Martin. "Altes und Aktuelles vom Antichrist." Theologische Rundschau 77, no. 2 (2012): 250. http://dx.doi.org/10.1628/004056912800251629.

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Sommer, Andreas Urs. "„Ich möchte seinen Antichrist widerlegen“." Nietzscheforschung 25, no. 1 (September 1, 2018): 431–34. http://dx.doi.org/10.1515/nifo-2018-0031.

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Kiesel, Dagmar. "„[I]ch bin […] der Antichrist…“?" Nietzscheforschung 27, no. 1 (November 25, 2020): 157–80. http://dx.doi.org/10.1515/nifo-2020-0013.

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Ley, Michael. "Der Antichrist in der Moderne." Zeitschrift für Religions- und Geistesgeschichte 47, no. 2 (1995): 145–59. http://dx.doi.org/10.1163/157007395x00201.

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Rutkin, H. Darrel. "Astronomical predictions of the Antichrist." Journal for the History of Astronomy 52, no. 1 (February 2021): 108–10. http://dx.doi.org/10.1177/0021828620985096.

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Court, John M. "Book Review: Revelation Completed: Revelation." Expository Times 111, no. 2 (November 1999): 65–66. http://dx.doi.org/10.1177/001452469911100215.

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Parish, Helen L. "‘By this mark you shall know him’: clerical celibacy and Antichrist in English Reformation polemic." Studies in Church History 33 (1997): 253–66. http://dx.doi.org/10.1017/s0424208400013280.

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‘Antichrist’, wrote William Tyndale in 1528, ‘is not an outward thyng, that is to say a man that should sode[n]ly appeare with wonders as our fathers talked of him. No, verely, for Antichrist is a spirituall thing. And this is as much to say as agaynst Christ, ye one that preacheth against Christ.’ Such a definition of Antichrist marked a departure from the traditional medieval legend, which was based upon the prophecy of a single future figure of evil. This new image of Antichrist as a permanent and spiritual presence in the world is a central feature of English Protestant polemic, informing interpretations of both biblical prophecies, and the history of the Church. It was not history which engendered right understanding of Scripture, but Scripture that offered the means of interpreting the past. The Bible offered paradigms for the understanding of history because it was the embodiment of divine truth, which was irreproachable and immutable. In the words of John Bale, ‘yet is the text a light to the chronicles, and not the chronicles to the text’.

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Rösing, Lilian Munk. "At frigøre (sig fra) mors begær - Om Lars von Triers Antichrist." Slagmark - Tidsskrift for idéhistorie, no. 61 (March 9, 2018): 153–64. http://dx.doi.org/10.7146/sl.v0i61.104065.

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Lars von Trier’s chef-d’oeuvre Antichrist (2009) was immediately criticized, especially by pronounced feminist reviewers, for being misogynistic and excessivelyviolent. The article discusses these criticisms and argues that they bound in a failure to appreciate the aesthetic dimensions of the film. Instead, it is claimed that Antichrist can essentially be read as a dream that unfolds the primal scene (the child observing his parents having sex); in the prologue its angelic, liberating side, and throughout the rest of the movie its brutal and traumatic side. As such, Antichrist is an attempt at traversing the impossible relation between the sexes much more than it is a portrait of any particular traits of men or women.

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Hammer, Jill. "Revelation." Bridges: A Jewish Feminist Journal 12, no. 1 (April 2007): 60–62. http://dx.doi.org/10.2979/bri.2007.12.1.60.

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Spradley, Garey B. "Revelation." Faith and Philosophy 11, no. 2 (1994): 328–33. http://dx.doi.org/10.5840/faithphil19941128.

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Swinburne, Richard. "Revelation." Philosophy of Religion: Analytic Researches 2, no. 2 (October 2018): 79–98. http://dx.doi.org/10.21146/2587-683x-2018-2-2-79-98.

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Kerkeslager, Allen, and A. J. P. Garrow. "Revelation." Journal of Biblical Literature 119, no. 1 (2000): 157. http://dx.doi.org/10.2307/3267997.

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Seaton, Maureen. "Revelation." Chicago Review 41, no. 2/3 (1995): 37. http://dx.doi.org/10.2307/25305936.

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Chandra, Bhuvana. "Revelation." Annals of Internal Medicine 163, no. 11 (December 1, 2015): 860. http://dx.doi.org/10.7326/m15-1852.

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GRAY, JEAN. "REVELATION." Academic Medicine 77, no. 6 (June 2002): 561. http://dx.doi.org/10.1097/00001888-200206000-00016.

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Schreiber, Melvyn H. "Revelation." Academic Radiology 5, no. 1 (January 1998): 72. http://dx.doi.org/10.1016/s1076-6332(98)80016-0.

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Abani, Christopher. "Revelation." Callaloo 26, no. 3 (2003): 707. http://dx.doi.org/10.1353/cal.2003.0068.

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Albiston. "revelation." Antipodes 32, no. 1-2 (2018): 55. http://dx.doi.org/10.13110/antipodes.32.1-2.0055.

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Burov, Aleksej, and Modestas Kraužlys. "Frau Ava’s Antichrist: Its Composition and Translation into Lithuanian." Literatūra 62, no. 4 (December 28, 2020): 8–22. http://dx.doi.org/10.15388/litera.2020.4.1.

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Abstract:

The present article explores Frau Ava’s (1060–1127) apocalyptic poem Antichrist, in which, for the first time in German literature, the opponent of Christ is the protagonist. Antichrist will be Frau Ava’s second poem translated into Lithuanian. By drawing on canonic and apocryphal texts of the Scripture as well as on patristic literature, the article aims to identify traces of written and oral forms of Christian apocalyptic tradition found in the poem. The main focus will be on Adso Dervensis’ (circa 910–992) text De ortu et tempore Antichristi. The analysis of the composition of Antichrist suggests that Ava did not only translate and compile well-known narratives and motifs but also displayed a variety of artistic expressions unattested in apocalyptic tradition. Moreover, the article provides a Lithuanian translation of 118 lines of the poem.

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Westerman, Deanne L., and Robert L. Greene. "The revelation that the revelation effect is not due to revelation." Journal of Experimental Psychology: Learning, Memory, and Cognition 24, no. 2 (1998): 377–86. http://dx.doi.org/10.1037/0278-7393.24.2.377.

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Shnirelman, Victor. "Antichrist, Katechon and the Russian Revolution." State Religion and Church in Russia and Worldwide 37, no. 1-2 (2019): 488–515. http://dx.doi.org/10.22394/2073-7203-2019-37-1/2-488-515.

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Christensen, Peter G. ""Christ and Antichrist" as Historical Novel." Modern Language Studies 20, no. 3 (1990): 67. http://dx.doi.org/10.2307/3195236.

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Chesterton, G. K. "Antichrist, or the Reunion of Christendom." Chesterton Review 34, no. 1 (2008): 33–34. http://dx.doi.org/10.5840/chesterton2008341/280.

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HILL, C. E. "ANTICHRIST FROM THE TRIBE OF DAN." Journal of Theological Studies 46, no. 1 (1995): 99–117. http://dx.doi.org/10.1093/jts/46.1.99.

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Ford, J. Massyngbaerde. "The Physical Features of the Antichrist." Journal for the Study of the Pseudepigrapha 7, no. 14 (April 1996): 23–41. http://dx.doi.org/10.1177/095182079600001403.

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Reeves, Roy R., and Vincent Liberto. "Suicide Associated With the Antichrist Delusion." Journal of Forensic Sciences 51, no. 2 (March 2006): 411–12. http://dx.doi.org/10.1111/j.1556-4029.2006.00079.x.

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Lipton, Sara. "Isaac and Antichrist in the Archives." Past & Present 232, no. 1 (May 19, 2016): 3–44. http://dx.doi.org/10.1093/pastj/gtw009.

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Miller, Char Roone. "Review Essay: Time of the Antichrist." Political Theory 37, no. 4 (July 8, 2009): 562–70. http://dx.doi.org/10.1177/0090591709335229.

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Osborne, Patrick William. "Constructing the Antichrist as Superstar: Marilyn Manson and the Mechanics of Eschatological Narrative." Persona Studies 3, no. 1 (June 13, 2017): 43–59. http://dx.doi.org/10.21153/ps2017vol3no1art651.

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This article examines the moral crusade against Marilyn Manson’s Antichrist Superstar, the various sign-vehicles that contributed to his persona, and the social construction of a folk devil. By fashioning his persona using previous claims concerning Satan’s influence in society - primarily, those employed during the 1980s Satanism scare - Manson ensured that Antichrist Superstar would incite panic as moral crusaders interpreted his pseudo-ostensive actions using collective memories and explanatory millenarianism. He achieved this aim by attacking middle-class Christian ideologies and connecting his persona to previous social problems and cultural scripts to delineate his deviant character. The pseudo-ostensive characteristics of Manson’s stage performances and blasphemous lyrics grant creditability to traditional folk beliefs concerning Satan’s influence in rock music therefore allowing conservative groups to interpret his persona using pre-existing rumours and narratives. By presenting himself as the Antichrist, Manson became a social problem for fundamentalist Christianity: a reiterated moral panic greatly blown out of proportion, and produced using traditional exaggerations and deviant stereotypes in a collective attempt to construct a folk devil. Because Manson’s image and lyrics are meticulously fashioned from various cultural symbols concerning evil and the Antichrist, he encourages his own demonization by enticing his audience to employ explanatory millenarianism and the knowledge of previous cultural scripts to interpret the traditional representations of evil he dangles before them.

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