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Brannon Wheeler

pope) and apocalyptism (he believed the messianic age was at hand) Postel was expelled by the end of 1545 (Bouwsma 1957 : 11-13). III. Postel’s Linguistic Theories By 1547 Postel had immersed himself in the study of Hebrew texts, developing his linguistic theory of “emithology” as a means to

Peter I. Barta

's implication is that the narrative form in these novels is a textual rendering of the utopian urge and the apocalyptism which the writer of the novel senses; this, then, intimates the existence of an extratextual force. This is speculative and so are questions concerning the "author" of history's (or "History

Church, Change and Revolution

Transactions of the Fourth Anglo-Dutch Church History Colloquium (Exeter, 30 August - 3 September, 1988).

Series:

Edited by Jan van den Berg and J. Hoftijzer

In 1988, the year of the commemoration of the Glorious Revolution, it was fitting that the fourth Anglo-Dutch Church History colloquium should have as its central theme the Church and Revolution and be held at the University of Exeter. In the course of its almost two thousands year's history the Church has been no stranger to reformation, political change and revolution. Set in the world it could not but be affected by the world, nor could it itself, given its nature, fail to exert a variety of influences on social and political as well as on ecclesiastical events. Its life has been profoundly affected and the course of its history directed all of the great revolutions in the Western world, while the Church has itself brought to bear on every period of change its own distinctive and often determinative contribution. Aspects of these twin features blend together in the essays that make up this record of Anglo-Dutch academic exchange and cooperation.

Hanna Tervanotko

both temporal, insofar as it envisages eschatological salvation, and spatial insofar as it involves another, supernatural world” ( Semeia 14). The author specifies that his aim is to study the connection between Jubilees and apocalyptism through analyses of spatial and temporal axes that follow in

K. P. Van Anglen

fashions of their time as well as their own political beliefs by applying “social scientific methods and terminology to English intellectual and religious history” in order to integrate “the history of English apocalyptism into a basically Marxist interpretation of the ‘English Revolution.’ ” When just

Michael Swartz

deserve more study. In recent years these strands of history have been picked up by Ithamar Gruenwald, "Priests, Prophets, Apocalyptic Visionaries, and Mystics", in From Apocalyptism to Gnosti- cism. Frankfurt: Peter Lang, 1988, 125-44; Martha Himmelfarb, Ascent to Heaven in Jewish and Christian

Peter Althouse

political and economic conquest and expansion. 7 The pre-millenarianism of fundamentalism with its doctrine of a secret Rapture is opposite to the pre-millenarianism of the early church. Early church apocalyptism included eschatological hope that resisted the powers of sin and oppression, but fundamentalist

Davina Grojnowski

Character & Context with a Latin Concordance to the Portion Missing in Greek (ed. L. Feldman and J. R. Levison: Leiden: Brill, 1996), 94-114; Bilde, “Josephus and Jewish Apocalyptism,” in Understanding Josephus: Seven Perspectives (ed. S. Mason: Sheffield: Sheffield Academic, 1998), 35-61; Joseph

Helge Kvanvig

that the notion of heavenly tablets shown to a human recipient, known from the Books of Enoch , 11 is not linked to Enoch in Jubilees , but to Jacob. 12 Further, an important part of the revelations 11 Cf. Kvanvig, H. S., Roots of Apocalypt (Neukirchen-Vluyn, 1988) 76-79. 12 According to García

H. ERIC SCHOCKMAN

controversies. So was the earthquake described in Revelation 11: 13 a Christian eschatology fused with radical secular political apocalyptism that could be associated with the climax of the French Revolution?5 This strain of millenarianism might also interpret the rise of ideological mass movements for social