The Book of Revelation: The Apocalypse of Jesus Christ

2016 ◽  
Author(s):  
Christopher Rowland
Keyword(s):  
Jesus Christ ◽  
Political Theology ◽  
First Century ◽  
The Other ◽  
Christian Life ◽  
Book Of Revelation ◽  
Early Christian ◽  
Church And Society ◽  
Book Of Daniel ◽  
The Many

The Revelation of Jesus Christ, or the Apocalypse of John, has been extraordinarily influential in Christian life and theology. For example, because of the many hymns sung by the heavenly host, Revelation has, like Isaiah 6:3, been particularly influential on liturgy and also music, for instance, the setting of Revelation 5:12, “Worthy is the Lamb that was Slain,” in Handel’s Messiah. It is one of two biblical apocalyptic texts (the other being the book of Daniel in the Hebrew Bible). Apart from the opening words, a dominant theme of Revelation is prophecy, and its imagery emphasizing what John “saw” on Patmos suggests that the form of prophecy in the first century ce included a significant visionary element, akin to earlier biblical exemplars such as Ezekiel 1:40–48 and Zechariah 1–8. The interpretation and reception of Revelation are closely linked. Like other biblical prophetic books, it became a reservoir for understandings of the future, but alongside it there developed a role as a way of unmasking the imperfections in church and society. This article uses the evidence of its reception to understand the nature and meaning of the book, its theological antecedents, and its relationship to other early Christian writings. Its role as an eschatological guide as well as its importance for political theology, complementing what we find in Daniel, are considered. It has also inspired artists down the centuries, from the time of the first illuminated Apocalypses, and this rich visual tradition captures something of importance about the book itself and the visionary stimulus it has provided.

scholarly journals The Book of Revelation: Hope in Dark Times

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 239
Author(s):  
Francis J. Moloney
Keyword(s):  
Jesus Christ ◽  
First Century ◽  
Word Of God ◽  
Christian Church ◽  
Book Of Revelation ◽  
New Jerusalem ◽  
Roman World ◽  
Greco Roman ◽  
The World ◽  
Book Of Daniel

Contemporary analysis of the world that produced the Book of Revelation suggests that Patmos was not a penal settlement, and there is little evidence that Domitian systematically persecuted Christians. The Emperor Cult was widely practiced, but Christians were not being persecuted for lack of participation. The document makes much of God’s victory in the death and resurrection of Jesus Christ, the slain and standing Lamb (Rev 5:6). The “saints” were not persecuted Asian Christians but, under the influence of the Book of Daniel, John’s presentation of those from Israel’s sacred history who lived by the Word of God and accepted the messianic witness of the prophets (8:3–4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:6, 9). They already have life, the application of the saving effects of the slain and risen lamb “from the foundation of the world” (13:8). John addresses late first-century Asian Christians, presenting the model of these “saints,” offering them hope as they are tempted by the allure of the Greco-Roman world and its mores. He invites them into the life and light of the New Jerusalem, the Christian church (22:1–5).

The Son of God and Son of the Most High in the Daniel Apocryphon from Qumran

2020 ◽  
pp. 38-44
Author(s):  
Peter Schäfer
Keyword(s):  
First Century ◽  
The Other ◽  
Son Of God ◽  
Son Of Man ◽  
Book Of Daniel ◽  
The Relationship

This chapter covers another text from Qumran, the so-called Daniel Apocryphon. It refers directly to the Son of Man in the biblical Book of Daniel and has drawn attention from numerous scholars. The chapter describes Daniel Apocryphon as a fragment of an Aramaic scroll dating from the late Herodian period, which is the last third of the first century BCE. Its particular significance comes from its unique, straightforward way of mentioning a “Son of God” and “Son of the Most High.” The chapter also points out the relationship between the most high God El and Elohim-Melchizedek. Although Psalm 82:1 states that Elohim-Melchizedek holds judgment in the midst of the other gods, the judgment at the end of days is actually reserved for the Most High God El, as becomes clear from Psalm 7:8–9.

Creation

2019 ◽  
pp. 511-524
Author(s):  
Paul M. Blowers
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Wisdom Literature ◽  
Early Christian ◽  
The Bible ◽  
The World ◽  
The Creation ◽  
The Many ◽  
Sacred History

Early Christian interpretation of Scripture on the theme of creation not surprisingly gave considerable attention to the Genesis account of the origins of the world, in part to counter the claims of Graeco-Roman cosmology, but more importantly to expound the latent theological meaning of the many details of the biblical cosmogony. But patristic exegetes were also keen on the fact that ‘creation’ in the Bible implied far more than beginnings; indeed, it designated the whole economy (oikonomia) of the Creator’s ongoing relation to the creation as set forth in sacred history and as requiring the further interpretative lenses of Christology, soteriology, and eschatology. Early Christian interpreters plumbed a wide variety of Old Testament texts beyond Genesis (especially the Psalms, Deutero-Isaiah, and the Wisdom literature). In their New Testament commentary they focused on such motifs as the subjection of creation to ‘vanity’, the work of Jesus Christ in recapitulating God’s creative purposes, and the eschatological renewal and transformation of the created universe in its relation to human salvation.

Coda

2019 ◽  
pp. 117-120
Author(s):  
Richard Carlin
Keyword(s):  
Country Music ◽  
First Century ◽  
The Other ◽  
Twenty First Century ◽  
The Times ◽  
The Many ◽  
The One

Country performers have always balanced two contradictory impulses: on the one hand, they value their musical influences and the many earlier styles that made the music what it is today; on the other, they are interested in adding to the tradition by incorporating the latest technical and musical innovations. The Coda shows how, in the twenty-first century, we see the same scenario playing out among the latest country stars. While some stars adjust their music to fit the times, others continue to perform pretty much in the same style for decades. Country music keeps trucking along, despite many transformations and changes over the years.

Paulusrezeption in der Johannesoffenbarung? Auf der Suche nach dem Erbe des Apostels im letzten Buch des biblischen Kanons

2009 ◽  
Vol 55 (1) ◽  
pp. 83-103 ◽  
Author(s):  
Rita Müller-Fieberg
Keyword(s):  
Asia Minor ◽  
Apostle Paul ◽  
Additional Insight ◽  
Christian Life ◽  
Book Of Revelation ◽  
Early Christian ◽  
Insight Into

The Revelation of John was written in Asia Minor, a region evangelized by the Apostle Paul. To what degree can traces of Paul's influence still be found at the end of the 1st century—not only with regard to the Seven Churches addressed and their conflicting tendencies, but also with regard to the author of the book of Revelation itself? How can we describe John's attitude towards the perceived legacy of the great missionary to the Gentiles? The answer provides additional insight into the diversity of early Christian life.

The Necessity and Limit of a Contextual Theology

2003 ◽  
Vol 20 (1) ◽  
pp. 78-92
Author(s):  
Craig L. Nessan
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Contextual Theology ◽  
Culture Period ◽  
Christian Life ◽  
Christian Doctrine ◽  
The One

AbstractContextual theology is a necessity, but it also has limits. This is the thesis of Craig L. Nessan in this article. It is a necessity because of the Incarnation of Jesus Christ and the sacramental nature of Christian life. God is always revealed in particular times and places. Nevertheless, argues Nessan, contextual theology is limited by the consistency of God's character and activity. "While it is vital to pay attention to the particularity of God's revelation within a given context, it is equally necessary to affirm the coherence of God's characteristic way of becoming revealed." Careful reflection on the development of Christian doctrine demonstrates the value of attending both to its contextuality and its consistency. Doctrinal expression of faith provides the particularity of contextual expression (a certain language, culture, period) on the one hand, and provides the parameters of orthodoxy (the church's faith) on the other.

The Sociology of the Book of Revelation in Late Antiquity and the Middle Ages: Books and Canon

2020 ◽  
pp. 156-192
Author(s):  
Garrick V. Allen
Keyword(s):  
Middle Ages ◽  
New Testament ◽  
Late Antiquity ◽  
Fifth Century ◽  
The Other ◽  
Book Of Revelation ◽  
Structural Composition ◽  
The New Testament ◽  
The Many ◽  
The Middle Ages

This chapter explores the other literary works to which Revelation is juxtaposed in the codices that preserve it, focusing both on the macro-structural composition of these artefacts and the way that the different sub-corpora are treated in terms of their consistency, discontinuity, and paratextual emphasis. It analyses the larger bibliographic composition of the manuscripts that preserve copies of the book of Revelation, identifying two concurrent streams of Revelation’s transmission—the canonical and the eclectic. The internal variety within each of these streams is a reality that undermines conceptions of Revelation’s place as the ‘last book of the New Testament canon’ supported by the famous fourth and fifth century pandect manuscripts. Revelation’s transmission is defined in large part by the many non-biblical works transmitted alongside it.

Kajian Biblika Yesus Kristus Saksi Yang Setia Dalam Wahyu 1: 5 Serta Relevansinya Bagi Gereja Abad 1

2018 ◽  
Vol 1 (1) ◽  
pp. 92-114
Author(s):  
Deky Nofa Aliyanto
Keyword(s):  
Jesus Christ ◽  
Bible Study ◽  
First Century ◽  
Book Of Revelation ◽  
In The Beginning

The churches in first century, the epsitlereceiver from the Apostle of John is about the churchesthat experience some challenges internallyand eksternally. The challenges that they experienced are very difficult because those can make some part of congregations must be lost their lives for maintaining their faith to Jesus Christ.In this situation The Apostle of John write the book of revelation. Because of the book of revelation also has kind of literature letter, then the Apostle of John open his book by saying trinitarian greeting. Revelation 1: 5 specifically is the greeting from Jesus Christ The faithful witness. This greetingis relevant for the Churchesin first century. The method that is used on this epistle is by doing biblical theologyresearch with hermeneutic and assessment bible approach for understanding the meaning of texts in the beginning of writer’s context. By understanding that, will be seen the appellation for Jesus from the greeting Ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστόςon the Revelation 1: 5, it has relevance with churches in first century. Keywords: Bible study, The faithful witness, Revelation 1: 5, relevance, Churches in first century.AbstrakGereja abad 1 penerima surat dari Rasul Yohenes adalah gereja yang mengalami tantangan secara internal dan eksternal. Tantangan yang mereka alami sangat sulit karena menjadikan sebagian jemaat harus kehilangan nyawa demi mempertahankan iman kepada Yesus Kristus. Dalam situasi seperti inilah Rasul Yohanes menulis kitab wahyu. Oleh karena kitab Wahyu juga memiliki jenis sastra surat maka Rasul Yohanes membuka suratnya dengan salam Trinitarian. Wahyu 1: 5 secara khusus adalah salam dari Yesus Kristus Saksi Yang Setia. Salam ini relevan bagi gereja abad 1. Metode yang digunakan dalam tulisan ini adalah riset Teologi biblika dengan pendekatan hermeneutik dan pengkajian Alkitab untuk memahami makna teks dalam konteks penulis mula-mula. Dengan memahami makna teks dalam konteks penulis mula-mula akan terlihat gelar Yesus dari salam Ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστός dalam Wahyu 1: 5 memiliki relevansi dengan Gereja Abad 1. Kata Kunci: Kajian biblika, Saksi yang Setia, Wahyu 1: 5, Relevansi, Gereja Abad 1.

The Historical Jesus and the Speech of Gamaliel (Acts 5.35–9)

1993 ◽  
Vol 39 (4) ◽  
pp. 500-517 ◽  
Author(s):  
Jeffrey A. Trumbower
Keyword(s):  
Careful Analysis ◽  
Ancient World ◽  
First Century ◽  
Historical Jesus ◽  
Social Conventions ◽  
Early Christian ◽  
General Terms ◽  
Mediterranean World ◽  
The Many

As a supplement to the careful analysis of early Christian texts, anyone studying the historical Jesus of Nazareth is inevitably drawn to make comparisons between him and other figures from the ancient world in general, and first-century Palestine in particular. Just what type of figure was he? For example, in his book, Jesus the Jew, Geza Vermes emphasizes Jesus' compatibility with the category of Jewish charismatic figures like Honi the Circle-drawer (perhaps a Galilean) and Hanina Ben-Dosa (definitely a Galilean). Morton Smith compares the actions and words of Jesus to the magical papyri and finds remarkable similarities to ancient magicians, thus the title of his book, Jesus the Magician. Smith, like Celsus 1800 years earlier, delights in showing how Jesus was just one of the many fakers and charlatans practising the magical arts in the first-century Mediterranean world. More recently, Burton Mack has argued that Jesus was a cynic sage like those found in Diogenes Laertius' Lives of Eminent Philosophers. In Mack's reconstruction, Jesus' thought was not eschatological, nor did Jesus intend to found a movement or movements devoted to himself; rather, he preached the flaunting of social conventions and criticized his culture in general terms, like other cynic philosophers.

scholarly journals SEEKING TO SEE HIM AT THE FESTIVAL OF PASCHA: GLORY-SOTERIOLOGY IN EARLY CHRISTIAN PASCHAL MATERIALS AND RABBINIC LITERATURE

Scrinium ◽  
2007 ◽  
Vol 3 (1) ◽  
pp. 30-48
Author(s):  
Dragş-Andrei Giulea
Keyword(s):  
Jesus Christ ◽  
Unknown Origin ◽  
Second Temple ◽  
The Other ◽  
Rabbinic Literature ◽  
Philo Of Alexandria ◽  
Early Christian ◽  
John Chrysostom ◽  
Christian Worship ◽  
Similar Elements

Two of the oldest Christian Paschal homilies, one by Melito of Sardis and the other of unknown origin (preserved under the names of Hippolytus of Rome and John Chrysostom), testify to the expectation of the descent of the divine and salvific glory during the Paschal night. I would call the theological doctrine behind this liturgical practice glory-soteriology or kabod-soteriology. Rabbinic materials such as the targums Neofiti 1 and Pseudo-Jonathan attest to a similar expectation on the night of the festival of Pesach. The salvific power of this glory seems to constitute the first rationale for this expectation, and the Festival of Pascha the privileged time for the divine descent and manifestation. Since further investigation identifies similar elements in the writings of Philo of Alexandria, the present study proposes what might be called a «two-branched» theory: one might reasonably suppose that both the Christian and the Jewish-rabbinic expectations of the descent of the salvific glory of Pascha may constitute two different developments of a common matrix in the Second Temple festival of Passover. Major doctrinal and ritual shifts emerge in Christian worship where Jesus Christ took the place of Yahweh or of his Word.

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