This translation of L'apocalittica giudaica e la sua storia makes Professor Sacchi's innovative thesis on Jewish apocalyptic available to a wider, English-reading audience. Sacchi argues that the term 'apocalyptic' is a modern invention, deriving from the wish to conceptualize the field of research on the affinities between the Apocalypse of John and other works of its time. These affinities do not just relate to literary character and form but also in part to content. Focusing on the material of 'Enoch' Sacchi concludes that what is needed is a more precise, literary and historical definition of 'apocalyptic'.
John among the Apocalypses explains John's distinctive narrative of Jesus's life by comparing it to Jewish apocalypses and highlighting the central place of revelation in the Gospel. By engaging with modern genre theory, Reynolds reveals surprising similarities of form, content, and function between John's Gospel and Jewish apocalypses.
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Apocalyptic themes have formed a significant part of the Jewish and Christian religions. This is becoming more widely recognized, but it is the pervasiveness of such themes in art, literature and history which contributes most to this collection of essays, moving from the study of biblical apocalyptic to its role in wider culture. The interest in apocalypticism which was prompted by the turn of the millennium should not be a temporary phase in intellectual life since, as these essays indicate, the wide influence of apocalypticism deserves a central place in theological and historical study.
This volume contains five chapters which investigate the early Christian appropriations of Jewish apocalyptic material. An introductory chapter surveys ancient perceptions of the apocalyses as well as their function, authority, and survival in the early Church. The second chapter focuses on a specific tradition by exploring the status of the Enoch-literature, the use of the fallen-angel motif, and the identification of Enoch as an eschatological witness. Christian transmission of Jewish texts, a topic whose significance is more and more being recognized, is the subject of chapter three which analyzes what happend to 4,5 and 6 Ezra as they were copied and edited in Christian circles. Chapter four studies the early Christian appropriation and reinterpretation of Jewish apocalyptic chronologies, especially Daniel's vision of 70 weeks. The fifth and last chapter is devoted to the use and influence of Jewish apocalyptic traditions among Christian sectarian groups in Asia Minor and particularly in Egypt. Taken together these chapters written by four authors, offer illuminating examples of how Jewish apocalyptic texts and traditions fared in early Christianity. Editors James C. VanderKam is lecturing at the University of Notre Dame; William Adler is lecturer at North Carolina State University. Series: Compendia Rerum Iudaicarum ad Novum Testamentum Section 1 - The Jewish people in the first century Historial geography, political history, social, cultural and religious life and institutions Edited by S. Safrai and M. Stern in cooperation with D. Flusser and W.C. van Unnik Section 2 - The Literature of the Jewish People in the Period of the Second Temple and the Talmud Section 3 - Jewish Traditions in Early Christian Literature
The Jewish culture of the Hellenistic and early Roman periods established a basis for all monotheistic religions, but its main sources have been preserved to a great degree through Christian transmission. This Guide is devoted to problems of preservation, reception, and transformation of Jewish texts and traditions of the Second Temple period in the many Christian milieus from the ancient world to the late medieval era. It approaches this corpus not as an artificial collection of reconstructed texts--a body of hypothetical originals--but rather from the perspective of the preserved materials, examined in their religious, social, and political contexts. It also considers the other, non-Christian, channels of the survival of early Jewish materials, including Rabbinic, Gnostic, Manichaean, and Islamic. This unique project brings together scholars from many different fields in order to map the trajectories of early Jewish texts and traditions among diverse later cultures. It also provides a comprehensive and comparative introduction to this new field of study while bridging the gap between scholars of early Judaism and of medieval Christianity.
This book offers a comprehensive reflection on what it means that Christians claim that "Jesus is Lord" by engaging in a defense of Christian apocalyptic as the criterion for evaluating the "truth" of history and of history's relation to the transcendent political reality that theology calls "the Kingdom of God." The heart of this work comprises an original genealogical analysis of twentieth-century theological encounters with the modern historicist problematic through a series of critical engagements with the work of Ernst Troeltsch, Karl Barth, Stanley Hauerwas, and John Howard Yoder. Bringing these thinkers into conversation at key points with the work of Walter Benjamin, Carl Schmitt, John Milbank, and Michel de Certeau, among others, this genealogy analyzes and exposes the ideologically "Constantinian" assumptions shared by both modern "liberal" and contemporary "post-liberal" accounts of Christian "politics" and "mission." On the basis of a rereading of John Howard Yoder's place within this genealogy, the author outlines an alternative "apocalyptic historicism," which conceives the work of Christian politics as a mode of subversive, missionary encounter between church and world. The result is a profoundly original vision of history that at once calls for and is empowered by a Christian apocalyptic politics, in which the ideologically reductionist concerns for political effectiveness and productivity are surpassed by way of a missionary praxis of subversion and liberation rooted in liturgy and doxology.
This book traces the Greek Goat God Pan who became distorted into the image of the Devil in early Christianity. It offers a Jungian analysis of the repression, distortion, recovery, and reintegration of what Jung calls the "Shadow," as represented by the Goat God.
Among Library Journal's picks of the most important reference works of the millennium - with the Encyclopedia Judaica and the New Catholic Encyclopedia - Mircea Eliade's Encyclopedia of Religion won the American Library Associations' Dartmouth Medal in 1988 and is widely regarded as the standard reference work in the field. This second edition, which is intended to reflect both changes in academia and in the world since 1987, includes almost all of the 2,750 original entries - many heavily updated - as well as approximately 600 entirely new articles. Preserving the best of Eliade's cross-cultural approach, while emphasizing religion's role within everyday life and as a unique experience from culture to culture, this new edition is the definitive work in the field for the 21st century. An international team of scholars and contributors have reviewed, revised and added to every word of the classic work, making it relevant to the questions and interests of all researchers. The result is an essential purchase for libraries of all kinds.