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1

Molnar, Thomas Steven. Bernanos: His political thought & prophecy. New Brunswick, N.J: Transaction Publishers, 1997.

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2

Bernanos: His political thought & prophecy. New Brunswick, N.J: Transaction Publishers, 1997.

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3

Charismatic succession: A study on Origen's concept of prophecy. Helsinki: Offset Oy, 1985.

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4

The last days handbook: A comprehensive guide to understanding the different views of prophecy, who believes what about prophecy and why. Nashville: T. Nelson, 1997.

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5

The last days handbook: A comprehensive guide to understanding the different views of prophecy : who believes what about prophecy and why. Nashville: T. Nelson Publishers, 1990.

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6

Medine, Peter E. Visionary Milton: Essays on prophecy and violence. Pittsburgh, Pa: Duquesne University Press, 2010.

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7

Savonarola, Girolamo. Della verità profetica ; e, Apologia dei frati della Congregazione di S. Marco. Roma: Città nuova editrice, 1992.

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8

Enz, Peter. Der Keim der Revolte: Militante Solidarität und religiöse Mission bei Ibn Khaldun. Freiburg: Verlag Karl Alber, 2012.

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9

Profeticheskie funkt︠s︡ii poėzii, ili, Poėty-proroki. Moskva: Vest-Konsalting, 2011.

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10

Ashbaucher, Reid A. Dispensational Theology: A Textbook on Eschatology in the Twenty-First Century. Toledo, USA: Reid Ashbaucher Publications, 2019.

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11

Bridge, N. H. World views and the building of the Great Pyramid at Giza: The innocence of children proves the existence of God and prophecy proves the validity of the Bible. Saginaw, MI: N.H. Bridge, 2004.

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12

George Eliot and Victorian attitudes to racial diversity, colonialism, Darwinism, class, gender, and Jewish culture and prophecy. Lewiston, N.Y: Edwin Mellen Press, 2003.

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13

Conversations with God: A Catholic view of prophecy. Huntington, Ind: Our Sunday Visitor, 1988.

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14

Kenney, Cindy. A worms eye view. Grand Rapids, Mich: ZonderKidz, 2003.

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15

Meacham, Wesley. Troubled waters: Prophecy from a layman's point of view. New York: Vantage Press, 1988.

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16

Ahmed, Agha I. Prophet Muhammad: Jurist, general and statesman. [S.l: s.n.], 1998.

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17

The tablespread of the Holy Prophet. Karachi: Darul-ishaat, 2001.

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18

Schneider, Monika. Das Joch der Geschichte: Manès Sperber als Prophet einer politischen Religion. Pfaffenweiler: Centaurus, 1991.

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19

Khan, Qamar-ud-Din. Political concepts in Sunnah: A treatise on the political concepts of the Holy Prophet. Lahore: Islamic Book Foundation, 1988.

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20

Akhṭāʾ ibn Taymīyah fī ḥaqq Rasūl Allāh wa-Ahl Baytih. [Cairo]: M.al-S. Ṣubayḥ, 2003.

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21

Wagner's Hitler: The prophet and his disciple. Cambridge, UK: Polity Press, 2000.

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22

Wagners Hitler: Der Prophet und sein Vollstrecker. München: Blessing, 1997.

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23

Jesus the prophet: His vision of the kingdom on earth. Louisville, Ky: Westminster/John Knox Press, 1994.

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24

Bridget. The revelations of Saint Birgitta. Millwood, N.Y: Kraus Reprint, 1987.

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25

Bridget. Sunte Birgitten openbaringe. Salzburg, Austria: Institut für Anglistik und Amerikanistik, Universität Salzburg, 1989.

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26

Bridget. Quattuor oraciones. Stockholm: Almqvist & Wiksell, 1991.

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27

1937-, Holloway Julia Bolton, ed. Saint Bride and her book: Birgitta of Sweden's Revelations. Woodbridge, Suffolk: D.S. Brewer, 2000.

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28

1937-, Holloway Julia Bolton, ed. Saint Bride and her book: Birgitta of Sweden's Revelations. Newburyport, Mass: Focus Texts, 1992.

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29

Bridget. Revelaciones.: Liber celestis imperatoris ad reges. Stockholm: Almquist & Wiksell International, 2002.

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30

Gharbī, ʻAlī bin Ṣāliḥ. Irshād al-haʼirīn, wa-tanbīh al-ghāfilīn li-ijtināb ḍalālāt wa-jahālāt wa-baghy ʻAbd al-Salām Yāsīn. [Morocco]: ʻA.b.Ṣ. al-Gharbī, 2000.

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31

Dasgupta, Santwana. Vivekananda, the prophet of human emancipation: A study on the social philosophy of Swami Vivekananda. Calcutta: Bijaya Dasgupta, 1991.

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32

Hamidullah, Muhammad. Foreign relations of the Prophet Muhammad with the countries of Middle-East, India, Turkistan & China etc. 2nd ed. Hyderabad: Word Master Computer, 2010.

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33

Fliege, Jürgen. Der falsche Prophet: Wie US-Präsident George W. Bush den Glauben vergiftet. München: Claudius, 2003.

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34

Foreign relations of the Prophet Muhammad with the countries of Middle-East, India, Turkistan & China etc. 2nd ed. Hyderabad: Word Master Computer, 2010.

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35

Dolin, Aleksandr Arkadʹevich. Prorok v svoem otechestve: Esse. Moskva: Nasledie, 2002.

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36

Prorok v svoem otechestve: Profeticheskie, messianskie, ėskhatologicheskie motivy v russkoĭ poėzii i obshchestvennoĭ mysli : ėsse. Moskva: Nasledie, 2002.

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37

Rafʻ al-iltibās ʻan tanāzuʻ al-waṣī wa-al-ʻAbbās. al-Riyāḍ: Dār al-ʻĀṣimah, 2001.

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38

Prophet from Plains: Jimmy Carter and his legacy. Athens, GA: University of Georgia Press, 2007.

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39

Bonhoeffer: Pastor, Martyr, Prophet, Spy. Nashville: Thomas Nelson, 2010.

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40

Dostoevsky: The mantle of the prophet, 1871-1881. Princeton, N.J: Princeton University Press, 2002.

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41

The mask of the prophet: The extraordinary fictions of Jules Verne. Oxford [England]: Clarendon Press, 1990.

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42

After Ruskin: The social and political legacies of a Victorian prophet, 1870-1920. Oxford: Oxford University Press, 2011.

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43

Censi, Martina. Rituali di segni e metamorfosi Ṭuqūs al-išārāt wa-l-taḥawwulāt. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-475-2.

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Ṭuqūs al-išārāt wa-l-taḥawwulāt (Rituals of Signs and Transformations), published in 1994, is a play which can be attributed to the last phase of Saʿd Allāh Wannūs’s literary production. At this stage, the Syrian author’s political commitment is no longer expressed through the interest for the collective dimension, but it focuses on the individual, considered as a pivotal element for social change. In Ṭuqūs, Saʿd Allāh Wannūs revisits history from an individual point of view, fragmenting it into a multiplicity of micro-narratives. During the 1880s in Damascus, the muftī, the chief religious legal authority, and the leader of the ašrāf, the descendants of the Prophet, are involved in a feud that splits the city into factions and brings it on the verge of anarchy. When the chief of police arrests the leader of the ašrāf while he is engaged in lovemaking with his mistress in his semi-private garden, the muftī concocts a scheme to save his enemy’s reputation, but his real aim is to subdue him and get rid of him. This event triggers a series of transformations involving the identities of the characters. Thus, the leader of the ašrāf, a regular of prostitutes and assiduous drinker, suddenly becomes a mystic with ascetic ambitions, while the upright muftī loses his head for a high-ranking woman who leaves her respectable life to become a prostitute. The whole society is destabilized by the desires of the characters. Desire not only affects their individual identity, but it also exerts influence on their social position, undermining a system of norms based on hypocrisy and on the division between the ‘latent’ and the ‘manifest’.
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44

Pak, G. Sujin. Prophecy and the Teaching Office. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.003.0005.

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Bullinger proves pivotal in the history of Protestant views of the prophet and prophecy, for he signaled a significant shift from a focus on the office of the prophet to a focus on prophetic duties, particularly the task of teaching. Calvin even more profoundly identified the prophet with the office of teacher. In his use of Old Testament prophets as significant models for his ministry, Calvin cast this in terms of teaching and intentionally avoided explicit prophetic terminology so that ultimately he viewed himself as a teacher with prophetic functions. Distinctive to Calvin was his emphasis on the prophet’s duty to apply Scripture to contemporary circumstances and his language of temporary and permanent offices. Bullinger and Calvin both employed the prophet and biblical prophecy in their worship reforms and to strengthen scriptural and clerical authority, yet confessional distinctions around these uses increasingly emerged.
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45

Muhammad and the Supernatural: Medieval Arab Views. Routledge, 2013.

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46

Williams, Rebecca. Muhammad and the Supernatural: Medieval Arab Views. Taylor & Francis Group, 2015.

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47

The Last Hour: Prophecy, World Views and UFO's. CSS Publishing Company, 2001.

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48

Molnar, Thomas. Bernanos: His Political Thought and Prophecy. Transaction Publishers, 1996.

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49

FitzGerald, Brian. Albertino Mussato and Humanist Prophecy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808244.003.0007.

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The work of the Paduan humanist Albertino Mussato is the focus of this chapter. Mussato shared many of Nicholas Trevet’s views on the nature and purview of prophetic inspiration: he turned away from a predictive, apocalyptic understanding of prophecy and saw the workings of the Spirit in philosophical poetry, which combined harmonious expression with ethical import. Yet unlike Trevet, Mussato was a layman, and he staked his claim to prophetic status as a poet in opposition to much of scholastic and clerical tradition. Mussato thus became involved in a polemical exchange with a local Dominican more concerned with articulating limits than with furthering the implications of work such as Trevet’s. By insisting that the prophetic office could not be restricted to the professional theologian, Mussato encapsulated the complicated manner in which multiple strands of the medieval prophetic tradition intertwined.
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50

E, Medine Peter, Shawcross John T, and Urban David V, eds. Visionary Milton: Essays on prophecy and violence. Pittsburgh, Pa: Duquesne University Press, 2010.

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