By Judith Kovacs, Christopher Rowland
This ground-breaking observation at the Revelation to John (the Apocalypse) finds its far-reaching impact on society and tradition, and its influence at the church throughout the a long time.
- Explores the far-reaching impact of the Apocalypse on society and tradition.
- Shows the book's impression at the Christian church during the a while.
- Looks at interpretations of the Apocalypse by means of theologians, starting from Augustine to overdue 20th century liberation theologians.
- Considers the book's results on writers, artists, musicians, political figures, visionaries, and others, together with Dante, Hildegard of Bingen, Milton, Newton, the English Civil warfare radicals, Turner, Blake, Handel, and Franz Schmidt.
- Provides entry to fabric no longer available somewhere else.
- Will entice scholars and students throughout quite a lot of disciplines, in addition to to basic readers.
More information regarding this sequence is out there from the Blackwell Bible Commentaries web site at http://www.bbibcomm.net/
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Extra resources for Revelation: The Apocalypse of Jesus Christ
First, he opened up new possibilities for readers of the Apocalypse to discern their place in God’s saving purposes as set out in Scripture, and, secondly, he saw human history the arena of the fulﬁlment of God’s eschatological purposes. His interpretation reﬂected an optimistic view of what was happening in his own time and emboldened later groups and individuals to see themselves as participants in the imminent eschaton. There are several threads which run through Joachim’s complex hermeneutic.
It is likely that actual visions, rather than literary artiﬁce alone, have prompted the words we now read. When John the visionary on Patmos speaks of being ‘in the spirit on the Lord’s day’ (Rev 1:10), he beckons interpreters to consider what is written in a way different from how they might consider the work of a mere collector of traditional material, requiring of them different interpretative techniques (Rowland 1998). Even if conjectures may be made about the signiﬁcance of the time (the Lord’s day) and the place (possibly, though not certainly, in exile) of the visions, it is impossible to know precisely what led to John’s dramatic meeting with the heavenly ‘one like the Son of Man’ (1:13).
Contemporary with Barth and equally committed to the eschatological inheritance of the Jewish tradition, but with a very different assessment of it, is the Marxist philosopher Ernst Bloch. Rehabilitating the perspectives of Joachim of Fiore, Thomas Muentzer and Gerrard Winstanley, Bloch aimed to rehabilitate that millenarian, apocalyptic/utopian inheritance on the fringes of orthodox Christianity. His mammoth book The Principle of Hope (E. Bloch 1986; Hudson 1982) explores how longing for a future age of perfection has coloured the whole range of culture in both East and West and contributed to Marxism as well as to the Judaeo-Christian tradition (though Bloch’s views are tangential to the mainstream Marxist tradition and have been received with considerable skepticism by other Marxists; see Kolakowski 1978).