Murphy and Justin Jeffcoat Schedtler Apocalypses (Minneapolis: Fortress Press, 2016), pp.
Apocalypse. In popular culture in the U.S., the term typically evokes a terrifying moment of cataclysmic destruction.
And it is really true; each dead body lying below the ground means an apocalypse for its family left behind above the ground.
These were people, many of whom would have never even hurt a fly, who left this world in great pain and in the midst of a great apocalypse.
Mary's U., Texas) has significantly reworked his 2008 doctoral dissertation, "The Book of Jubilees Among the
Apocalypses" at the University of Notre Dame.
At the heart of this resistance were three apocalyptic writings, Daniel, the
Apocalypse of Weeks (found now in I Enoch 93:1-10 + 91: 11-17), and the Book of Dreams (found now in 1 Enoch 83-90).
Approaching Apocalypse: Unveiling Revelation in Victorian Writing.
The throwaway statement, "despite the fact that unveiling is the founding trope of the Apocalypse ...
Weber's
Apocalypses is, in his own words, "more about narrative than interpretation, description than explanation." Weber consistently, even aggressively, shuns articulating a typology of the apocalyptic, chiliastic, and millenarian beliefs that span Western history.
This essay examines the meanings of gay marginalization/ghettoization and HIV/AIDS through the lens of Catherine Keller's (1996) most recent work,
Apocalypse Now and Then.
Comparatively few have even heard of the
Apocalypse of Elijah, except as a possible source of 1 Cor.
The final chapter (XXI: |Later
Apocalypses') includes the two Gnostic
apocalypses from Nag Hammadi (
Apocalypse of Paul [CG 5,2] and
Apocalypse of Peter [CG 7,3]), which are well served with up-to-date bibliographies and quite full introductions, the (non-gnostic)
Apocalypse of Paul, and the
Apocalypse of Thomas.
In this book, authors Pielak and Cohen present readers with a comprehensive examination of historical and contemporary cultural and media representations of the zombie
apocalypse and how our fear of the undead mirrors our cultural fears.
This rather difficult book seems to claim that, for both Milton and Marvell, the
apocalypse is not a past or future event, but, unbeknownst to the practitioners themselves, a dynamic creation of seventeenth-century Protestantism, happening in their own times, a dynamic agent of positive change.
Portier-Young (Old Testament, Duke Divinity School) focuses on the consequent emergence of a new literary genre, the historical
apocalypse, offering a subversive theological basis for hope.
