Making use of postclassical narratology this book proposes a reading experience of the Apocalypse that underlines the role of the reader or listener for meaning creation and interpretation, based on ...their own life experiences and the imagistic quality of the text.
The book of Revelation presents a daunting picture of the destruction of the world, complete with clashing gods, a multiheaded beast, armies of heaven, and the final judgment of mankind. The bizarre ...conclusion to the New Testament is routinely cited as an example of the early Christian renunciation of the might and values of Rome. But Christopher A. Frilingos contends that Revelation's relationship to its ancient environment was a rather more complex one. InSpectacles of Empirehe argues that the public displays of the Roman Empire-the games of the arena, the execution of criminals, the civic veneration of the emperor-offer a plausible context for reading Revelation. Like the spectacles that attracted audiences from one end of the Mediterranean Sea to the other, Revelation shares a preoccupation with matters of spectatorship, domination, and masculinity. Scholars have long noted that in promising a complete reversal of fortune to an oppressed minority, Revelation has provided inspiration to Christians of all kinds, from liberation theologians protesting globalization to the medieval Apostolic Brethren facing death at the stake. But Frilingos approaches the Apocalypse from a different angle, arguing that Revelation was not merely a rejection of the Roman world in favor of a Christian one; rather, its visions of monsters and martyrs were the product of an empire whose subjects were trained to dominate the threatening "other." By comparing images in Revelation to those in other Roman-era literature, such as Greek romances and martyr accounts, Frilingos reveals a society preoccupied with seeing and being seen. At the same time, he shows how Revelation calls attention to both the risk and the allure of taking in a show in a society which emphasized the careful scrutiny of one's friends, enemies, and self. Ancient spectators, Frilingos notes, whether seated in an arena or standing at a distance as Babylon burned, frequently discovered that they themselves had become part of the performance.
John's apocalyptic revelation tends to be read either as an esoteric mystery or a breathless blueprint for the future. Missing, though, is how Revelation is the most visually stunning and politically ...salient text in the canon. Revelation and the Politics of Apocalyptic Interpretation explores the ways in which Revelation, when read as the last book in the Christian Bible, is in actuality a crafted and contentious word. Senior scholars, including N.T. Wright, Richard Hays, Marianne Meye Thompson, and Stefan Alkier, reveal the intricate intertextual interplay between this apocalyptically charged book, its resonances with the Old Testament, and its political implications. In so doing, the authors show how the church today can read Revelation as both promise and critique.
“Revelation” (lat. revelatio ) is a translation of the Greek word apokalypsis , which means the removal of a veil so that something can be seen. Many religions appeal to purported divine ...revelations in order to explain and justify their characteristic beliefs about God, and revelation has usually been understood as an epistemic notion. Paradigmatically, it refers to alleged instances of divine speaking or special divine acts in history, although in a more general sense “revelation” can denote any means of divine self-disclosure, for example through nature. The topic of divine revelation has been a long-standing and central focus in theology, and philosophical discussions have often taken their cues from Christian theological debates. This entry will treat theological perspectives only in so far as they are relevant for philosophical questions about the purported nature and means of divine revelation and the justification of revelatory claims.
This is a new critical edition, with translation and commentary, of the Scholia in Apocalypsin, which were falsely attributed to Origen a century ago. They include extensive sections from Didymus the ...Blind's lost Commentary on the Apocalypse (fourth century) and therefore counter the current belief that Oecumenius' commentary (sixth century) was the most ancient. Professor Tzamalikos argues that their author was in fact Cassian the Sabaite, an erudite monk and abbot at the monastery of Sabas, the Great Laura, in Palestine. He was different from the alleged Latin author John Cassian, placed a century or so before the real Cassian. The Scholia attest to the tension between the imperial Christian orthodoxy of the sixth century and certain monastic circles, who drew freely on Hellenic ideas and on alleged 'heretics'. They show that, during that period, Hellenism was a vigorous force inspiring not only pagan intellectuals, but also influential Christian quarters.
Autor artykułu zadaje sobie pytanie, czy potrzebujemy teologii natchnienia biblijnego. Odpowiedź na tę kwestię jest twierdząca, ponieważ w teologii brakuje całościowego teologicznego opracowania tego ...tematu. Wypowiedzi papieża Benedykta XVI z Verbum Domini oraz zachęta wyrażona przez kard. Gerharda Müllera we wprowadzeniu do dokumentu Papieskiej Komisji Biblijnej, zatytułowanego „Natchnienie i Prawda Pisma Świętego” z 2014 roku są potwierdzeniem tej odpowiedzi. Autor artykułu odpowiada twierdząco na to pytanie, analizując propozycję w miarę całościowego ujęcia teologii natchnienia zaprezentowaną w monografii Sławomira Zatwardnickiego Od teologii objawienia do teologii natchnienia. Studium inspirowane twórczością Geralda O’Collinsa i Josepha Ratzingera, która staje się punktem wyjścia do dalszej dyskusji teologicznej.
La doctrina cristiana de la revelación expresa la gran alegría de saber que Dios no permanece oculto, sino que se nos da a conocer a sí mismo por medio de acontecimientos extraordinarios que se ...marcan en la vida y en la historia. La tesis aquí presentada hace hincapié en el carácter lingüístico que el misterio revelado de Dios, según una concepción cristiana y tomista, adquiere en su darse. Ella resalta además un rasgo singular de esa revelación: es una palabra que se hace acción. Esta particularidad es perceptible en la Sagrada Escritura, y, sobre todo, en el acontecimiento redentor de Jesucristo. Para dar cuenta de ello, se ha recurrido a la teoría performativa del lenguaje desarrollada por pensadores como Austin y Searle, a las aplicaciones bíblicas de esta teoría realizadas por D. Evans, así como por los planteamientos teológicos posteriores de J. Ladrière. Todo ello recapitulado bajo las categorías de promesa y testimonio leídas desde una perspectiva cristológica y tomista.
The focus of this study is on the exploration of theological affinities between the Fourth Gospel and Revelation. While I personally hold to the apostolic authorship of both writings by John, the son ...of Zebedee — admittedly a minority view in contemporary Johannine scholarship—the specific identity of the author will not be of primary concern here. Rather, my focus will be on the plausibility (or lack thereof) of common authorship, whether by the apostle or another writer. If it can be shown that the differences in outlook between the Fourth Gospel and Revelation may be accounted for by different subject matter, genres, and circumstances addressed, an important objection against the common authorship of the two documents will be removed.
