Australian Pentecostalism may be traced back to the late nineteenth and early twentieth century but remained a very small part of the Australian religious landscape until the late 1970s, when it suddenly began an explosive growth period that was sustained for twenty years. This article explores and analyses the statistics that chart this growth. It reviews the existing literature on the causes of this sudden growth spurt produced by participants and observers of Australian Pentecostalism in books and journal articles. It concludes that, according to this literature, there were four main factors driving this phenomenon: cultural changes in Australia; a spiritual movement that included the 'charismatic movement' and the 'Latter Rain' stream; the emergence of new leadership and governance structures; and demographic factors. The article concludes by raising a number of questions that demand further research.
One of the most noticeable features of the book of Revelation is the ubiquity of arithmetic in the text. In this article, I survey the arithmetical functions found in the text (not only numbers but functions such as multiplication and applied mathematics, such as measurements), and note some patterns in John's use of numbers. Then the article explores precedents in the Hebrew Scriptures, Hellenistic culture (including astrology) and Jewish apocalyptic literature. I argue rhetorical criticism helps us identify what John is trying to do with his apocalyptic arithmetic. I draw on theological analysis, literary analysis (particularly the "writerly" nature of the text with its missing pieces for the audience to fill in) and especially intertextuality to understand his rhetorical strategy. I discuss various numbers but focus especially on ten and two passages (Rev 14:20 and 12:1-6) as examples of John's use of numbers and arithmetical functions. I conclude that John uses arithmetic to support his Christocentric narrative and worldview in addressing his Jewish and Greek audience.One of the features that jumps out at the reader of Revelation is the constant reference to arithmetic and numbers. Frederick Murphy, for example, argues that 'numbers dominate the book to a degree not seen in other apocalypses' 1 In fact, Revelation could almost be used as a textbook for primary school mathematics, including fractions, applied mathematics and the major arithmetical operations.Let me survey the evidence. 2 The author of Revelation uses lots of numbers: 1 (34 times if one includes singular items), 2 (9 times), 3 (9 times, not including groups of three items), 3 4 (17 times, not including groups of four items), 4 5 (three times), 6 (once), 7 (52 times, not including unnumbered series of sevens), 8 (once, as 8th), 10 (8 times), 12 (10 times, not including counted multiples as in the twelve thousand of each tribe and the twelve jewels of the new Jerusalem walls), 24 (6 times), 42 (twice), 144 (once, not including the 144,000), 666 (once), 1,000 (six times), 1,260 (twice), 1,600 (once), 7,000 (once), 12,000 (12 times in chapter 7 and once in chapter 21), 144,000 (three times), two hundred million (once, though this requires calculation), 'myriads of myriads and thousands of thousands' (once). Perhaps he even had the concept of infinity ('a great multitude that no one could count,' 7:9; comp.20:8).There are also approximate figures: 'a little longer' (6:11), 'about half an hour' (8:1), 'a great quantity' (8:3), many (10:11), 'a little while' (17:10; 20:3), 'a great multitude' (19:1,6), 'as numerous as the sands of the sea ' (20:8), soon (22:7,12), near (22:10). He also refers explicitly to numbers (Greek ἀριθμὸν, arithmon) and numbering eleven times, four times in one place (13:17-18).
Th is article proposes a romantic reading of Revelation. Building on the earlier work of Donal McIlraith especially, it explores the possibilities of reading Revelation in terms of a romance plot. Aspects of the plot structure of Revelation, such as its ending, and comparative study with other ancient literature (including ancient romance novels and ancient Jewish literature, especially Song of Solomon) are advanced in favour of this reading. Th e purpose or rhetorical function of this aspect of Revelation is viewed as serving to challenge the reader/hearer to more fervent discipleship of Jesus.
Recent developments in Christian philosophy, in particular epistemology, need to be enriched by a study of epistemology in the Bible. This article uncovers the epistemological assumptions of the Book of Revelation (specifically related to spiritual experience, revelation, and eschatological vindication) and points out how they may advance the development of a contemporary Christian epistemology.The modern approach to epistemology made religious or spiritual knowledge problematic. Statements about metaphysical questions (such as the existence of God or the ultimate nature of reality) were often dismissed as meaningless. 1 Over the past half-century, however, Christian philosophy has experienced a renaissance parallel to the rise of postmodernism, and Christian approaches to epistemology are being seriously considered again. 2 In spite of this, until very recently, the Christian Scriptures have rarely been appealed to for insight. As Cornelius Bennema, a Professor in New Testament, writes, Contemporary Christian philosophers and theologians have devoted considerable time to the study of epistemology, but biblical scholars have largely neglected the subject. As a consequence, Christian philosophical and theological examinations of human knowledge often draw only superficially upon Scripture. 3 This essay is one attempt to redress this neglect by examining aspects of the epistemology of the Book of Revelation. I will isolate the main features of Revelation's epistemology, examine their strengths and problems, discuss how knowledge claims may be tested under these proposals, and sketch a few implications for Christian epistemology in general.
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