Paul and the Apocalyptic Imagination

Blackwell, Ben C.; Goodrich, John K.; Maston, Jason

doi:10.2307/j.ctt19qgfj6.5

Cited by 3 publications

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“…Jubilees has been called a "borderline case for the apocalyptic genre." 41 In Semeia 14, John Collins only focused on Jubilees 23 because that section of Jubilees contains eschatological material. 42 His more recent discussion of Jubilees is more wide-ranging and notes the revelatory form of Jubilees, but Collins underlines the eschatological features of Jubilees when considering the text's relationship to the apocalypse genre.…”

Section: Implications For Jubilees and The Gospel Of Johnmentioning

confidence: 99%

The necessity of form and spatial content for defining “apocalypse” and “apocalyptic”

Reynolds

2024

Journal for the Study of the Pseudepigrapha

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The Semeia 14 definition of apocalypse defined apocalypses as a constellation of form, temporal content, and spatial content, but temporal content (particularly eschatological features) remains the dominant lens through which the genre of apocalypse and related texts are understood. Defining apocalypses primarily in terms of eschatology, however, narrows the definition of apocalypse and dismisses some texts that reflect non-eschatological features of apocalypses. Form and spatial content are often neglected in the examination of apocalypses and “apocalyptic” texts. When we pay attention to form and spatial content, along with temporal content, new horizons open for considering what may be considered apocalypse-like. Jubilees and the Gospel of John are presented as two examples of revelatory texts that reflect the form and spatial content of apocalypses.

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Section: Implications For Jubilees and The Gospel Of Johnmentioning

confidence: 99%

The necessity of form and spatial content for defining “apocalypse” and “apocalyptic”

Reynolds

2024

Journal for the Study of the Pseudepigrapha

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“…Claiming the NT's God as a God of justice and reconciliation is easier than profiling the NT's God of justice and reconciliation, due to the many perspectives found in the NT. 5 A good starting point, though, is to acknowledge that thinking about God as a God of justice and reconciliation means to think of God as "a discernibly efficacious power" (Welker 2017:185), and conversely, not to reduce God's justice to modern notions 4 The list is long and include a range of scholarly contributions (e g Beker 1980;Blackwell, Goodrich, and Maston 2016;Campbell 2009;Hanson 1979;Keck 2015;Martyn 2000;Matlock 1996). Davies evaluates recent interpretations of Paul from an apocalyptic perspective which often feature the distinction "forensic" and "cosmological" apocalyptic eschatology.…”

Section: A Framework For the Nt's God Of Justice And Reconciliationmentioning

confidence: 99%

God of Justice and Reconciliation?

Punt

2024

STJ

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Justice and reconciliation are central concepts in the NT, in explicit and implicit ways, and the terms and their usage often betray their Jewish origins and setting. As the ultimate author of justice and reconciliation, God also expects as much from God’s followers, and ultimately from and towards the cosmos. Mindful that their encompassing reach may lead to semantic inflation, justice, and reconciliation in themselves – but particularly as divine attributes – need to be plotted over a broader spectrum that may have been the case in the past, and with much more attention to these notions in their particular first century context.

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“…As John Collins observes, "the crucial argument on the date of Daniel was already formulated by the Neo-Platonic philosopher Porphyry," who argued that the book was the work of an anonymous Jerusalemite who adopted the persona of a well-known historical figure in order to publish a disguised polemic against the contemporary Seleucid king Antiochus Epiphanes, one of whose anti-Semitic mandates had recently transformed the Temple of Solomon into a pagan shrine. 5 According to Collins, Porphyry's "basic point was that Daniel 'predicted' accurately the course of events down to the time of Antiochus Epiphanes, but not beyond it." 6 In other words, the Book of Daniel's prophetic foresight is actually historical hindsight; although its prophecies appear to tell the future, they merely recollect the past.…”

mentioning

confidence: 99%

“…5 According to Collins, Porphyry's "basic point was that Daniel 'predicted' accurately the course of events down to the time of Antiochus Epiphanes, but not beyond it." 6 In other words, the Book of Daniel's prophetic foresight is actually historical hindsight; although its prophecies appear to tell the future, they merely recollect the past. A long tradition of historicist scholarship has confirmed Porphyry's reading, whose essential argument remains unmodified even today.…”

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confidence: 99%

Cosmopocalypse: From Prophetic Vision to Political Foresight in Romola

Reinken¹

2022

Victorian Literature and Culture

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This article contends that George Eliot's higher critical approach to biblical prophecy led her to interpret prophetic knowledge about the future as a product of historical scholarship rather than supernatural revelation. This interpretation bore creative fruit in Eliot's 1862–63 novel Romola, a book that repeatedly condemns the irrational ethos of supernatural prophecy by rebuking mystical seers’ emotional volatility and their ignorance of history. As a rational alternative to supernaturalism, Romola upholds a serious, scholarly mode of prophecy whose power to predict the future derives from historical research. Recasting prophecy as a rational mode of historical scholarship enables Romola to deploy it as a method of intellectually responsible political analysis. In the process of conflating the prediction of the future with the study of history, the rational prophetic mode demands that political visionaries must temper utopian promises about a cosmopolitan future with sober-minded analyses of the intercultural violence that has plagued the past. By revealing cosmopolitan utopia's historical limitations, Eliot's prophetic mode ultimately promotes a “cosmopocalyptic” form of politics.

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Paul and the Apocalyptic Imagination

Cited by 3 publications

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The necessity of form and spatial content for defining “apocalypse” and “apocalyptic”

The necessity of form and spatial content for defining “apocalypse” and “apocalyptic”

God of Justice and Reconciliation?

Cosmopocalypse: From Prophetic Vision to Political Foresight in Romola

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