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1. The Revelation of John exerts an almost irresistible attraction to those who are intrigued by its intricate and complex structure (JPR, p. vi). 2. Despite its name, appears to cancel as much as it reveals, disclosing its mysteries only to those patient enough to pore diligently over its every word, its every peculiar turn of phrase (JPR, p. vi) 3. The Book of Revelation is written now, in our own history and in our own city, in our own lives and in the lives of our children and our descendants in the pervasive emotional shadow of our failed responsibility and in the dependency of the evil acting on our behalf. The time for the Book of Revelation is "always"; the site for it is "everywhere"; the understanding of it is "impossible"; the feelings are overwhelming (Introduction). 4. A conflicted world of realities and an allegorical world of mental fantasies, like a popular TV reality show, are offering a kaleidoscopic framework of paradoxes: Chaos and order, helplessness and hope, destruction and justice, war and peace, insane devilish actions and healthy, spiritual goodness, unbalanced lives of people with mental and physical disabilities and their care providers, and the expression and context of the devil and the good- all these are the text and context of the Book of Revelation, the Apocalypse (Introduction) 5. The Book of Revelation, more than a strategy and form of communication, is a paradigm: It attends not only logical needs of comprehension but also structural human needs that are essential for interactions within a social and human context (p. 4). 6. The negative forces of the spirit fight against the positive forces within the same human individual in the struggle of eternal life. In fact, the earthly proximity of good and evil reverses the reality and frequently darkens the conscience and moral understanding. The essence of good is absurdly assaulted by the unscrupulous immoral acts of evil, an assault that leads our mind to the apocalyptical abysm of absolute failure and profound sickness, reflected in the confrontational experience of spiritual brightness versus material darkness, rational versus absurd behaviors, a natural saintly rapture of living versus a vulgarly immoral rupture of life, the functional beauty of sex versus the psychopathic abuse of lust. No religious institution and no sacred name is free of the human behaviors frequently possessed by the beast, such as within the Legionaries of Christ and the Holy See when both were profaned by the universal plague... pointing to... (the) spiritual massacre of many children through continual sexual abuse (p.14). 7. Evil reverses the world of reality, without reason and justice. Evil establishes an imaginary court with its own judgment and summary punishment in a realm of an obscure frame of racism and discrimination (p. 14) 8. The Apocalypse appears to be the framework of the paradoxical struggle between death and life, chaos and order, suffering and love, helplessness and hope. The transformative struggle is clearly illustrated in political history (15). 9. The consequences of this convoluted Johannine world... extends into the future (p.16). 10. The book is an attempt to connect in many trials humanity with God within a context of social, political, and cultural events in a history tinted with suffering and oppression. The scenes and motives complete the final step of the redemptive covenant and assure a human future that rewards the faithful worshippers of God with His heavenly presence (p.27).
The influence of scientific paradigms is much more widespread than usually realized. According to Harris, it permeates the whole of the culture of which science is an integral part. The paradigm of Newtonian science was essentially mechanistic and atomistic, and thinking in these terms not only penetrated philosophy, economics, morals and politics for the next three centuries, but remains latent in 20th century ways of thought. As Harris illustrates, the Newtonian paradigm is obsolete in confronting today's global problems. While Planck and Einstein introduced a new scientific revolution at the beginning of the century, it has yet to be reflected in common habits of thinking. It is now urgently necessary to adopt the new conceptual scheme in other fields as it has come to dominate science if global issues are to be resolved. A provocative analysis that will be of particular interest to students, teachers, and policymakers involved with public policy, the history of science and philosophy, and ethics.
Armageddon, and a map of millennial consciousness.
From accounts of the Holocaust, to representations of AIDS, to predictions of environmental disaster; from Hal Lindsey's fundamentalist 1970s bestseller The Late Great Planet Earth, to Francis Fukuyama's The End of History and the Last Man in 1992, the sense of apocalypse is very much with us. In Postmodern Apocalypse, Richard Dellamora and his contributors examine apocalypse in works by late twentieth-century writers, filmmakers, and critics.
Apocalyptic Transformation explores how one the oldest sense-making paradigms, the apocalyptic myth, is altered when postmodern authors and filmmakers adopt it. It examines how postmodern writers adapt a fundamentally religious story for a secular audience and it proposes that even as these writers use the myth in traditional ways, they simultaneously undermine and criticize the grand narrative of apocalypse itself.
Essay from the year 2010 in the subject Sociology - Media, Art, Music, grade: A, University of Derby, course: BA in Sociology and Film and Television Studies, language: English, abstract: The definition of apocalypse described by Burgess and Nur (2008) is “The battle at the end of the world, as described in the Book of Revelation in the Bible. Sometimes also used to describe any religiously charged major societal upheaval” (Burgess and Nur, 2008). This essay will investigate this definition and see if it fits contemporary beliefs. Ideas of the apocalypse have fascinated the public throughout history. Every society has different ideas or predictions about a global cataclysm that will end the world. The end was once interpreted as a supernatural event in which the Earth would be purified by a Deity or divine God. Scientific beliefs about a natural cataclysmic event that will end the world compete with religious theories. During the investigation of Roland Emmerich’s film of 2009, 2012, Solar flares, pole shifts, Earth crust displacement, the Rapture, the Mayan Calendar, the Hopis all give detailed accounts of how the Earth will be destroyed. 2012 shows the conflicting ideas of contemporary society; and this essay will show the various theories and how they act as a guide for surviving the end of the world. The theme of conspiracy theory is also extremely evident throughout society today and these theories are exposed in 2012.
In the two thousand years that have elapsed since the time of Christ, Christians have been as much divided by their faith as united, as much at odds as in communion. And the contents of Christian confession have developed with astonishing energy. How can believers claim a faith that has been passed down through the ages while recognizing the real historical contingencies that have shaped both their doctrines and their divisions? In this carefully argued essay, David Bentley Hart critiques the concept of "tradition" that has become dominant in Christian thought as fundamentally incoherent. He puts forth a convincing new explanation of Christian tradition, one that is obedient to the nature of Christianity not only as a "revealed" creed embodied in historical events but as the "apocalyptic" revelation of a history that is largely identical with the eternal truth it supposedly discloses. Hart shows that Christian tradition is sustained not simply by its preservation of the past, but more essentially by its anticipation of the future. He offers a compelling portrayal of a living tradition held together by apocalyptic expectation--the promised transformation of all things in God.
BOOKER PRIZE WINNER • NATIONAL BESTSELLER • A novel that follows a middle-aged man as he contends with a past he never much thought about—until his closest childhood friends return with a vengeance: one of them from the grave, another maddeningly present. A novel so compelling that it begs to be read in a single setting, The Sense of an Ending has the psychological and emotional depth and sophistication of Henry James at his best, and is a stunning achievement in Julian Barnes's oeuvre. Tony Webster thought he left his past behind as he built a life for himself, and his career has provided him with a secure retirement and an amicable relationship with his ex-wife and daughter, who now has a family of her own. But when he is presented with a mysterious legacy, he is forced to revise his estimation of his own nature and place in the world.
In this volume, leading historians, critics and theorists review 3,000 years of apocalyptic theory. Tracing the history of millenarianism, they investigate the modern and postmodern debates. (Philosophy)