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Jerusalem as a symbolic expression of hope attracts attention and religious adherence in relation to its physical presence. The study identifies, traces and examines apocalyptic representations of Jerusalem, and illustrates what happens when these become experienced reality. The empirical part of the book shows how these representations become living images in two contemporary groups’ activity in Jerusalem. Private and public endtime representations of Jerusalem provide meaningful models for interpreting the religious past, present and future. The interplay of these representations also shapes our present images of Jerusalem.
This study addresses the way in which a psychoanalytic model of mourning relates to a set of Jewish apocalypses concerned with the destruction of Jerusalem and its Temple. These texts respond to the traumatic symbolic loss of Zion and attempt to heal it through the apocalyptic narrative, the visionary experiences of the seers, and the emotional transformation that results from the interplay of the two. The seers react with rage, paralysis, and self-annihilating sentiments, and hence these texts resemble incomplete, stalled mourning, or melancholia. Through the course of their narratives and a 'working-through' of the Jewish past, true mourning and psychological recovery occur, prompting visions of the establishment of an ideal society in the future.
It has been over 30 years since John Collins’ seminal study The Apocalyptic Imagination first came out. In this timely volume, Apocalyptic Thinking in Early Judaism: Engaging with John Collins’ The Apocalyptic Imagination, leading international experts of Jewish apocalyptic critically engage with Collins’ work and add to the ongoing debate with articles on current topics in the field of apocalyptic studies. The subjects include the genre and sub categories of apocalypses, demonology, the character of dream visions, the books of Enoch, the significance of Aramaic texts, and apocalyptic traditions in the Dead Sea Scrolls as well as in Paul’s writings. The volume ends with Collins’ response to the articles.
Apocalyptic Bodies traces the biblical notions of the end of the world as represented in ancient and modern texts, art, music and popular culture, for example the paintings of Bosch. Tina Pippin addresses the question of how far we, in the late twentieth century, are capable of reading and responding to the 'signs of the times'. It will appeal not only to those studying religion, but also to those fascinated with interpretations of the end of the world.
The Syriac Apocalypse of Baruch is a pseudepigraphic apocalyptic work ascribed to Baruch son of Neriah, the scribe of Jeremiah. Its overt content concerning the last days of the First Temple period disguises a description of the fall of the Second Temple in 70 C.E. Contrary to the general scholarly view, this book attempts to show that the internal structure and central ideas of II Baruch must be understood in a Christian context. This theological identity is reflected mainly in traditions which describe the destruction of Jerusalem and the three apocalyptic visions which depict the coming of the Messiah and the eschatological redemption. The author's conclusion may shed light on the Christian character of other Pseudepigraphic and apocalyptic books.