Mapping the End: On Monsters and Maps in the Book of Revelation

2020 ◽  
Vol 74 (2) ◽  
pp. 183-196
Author(s):  
Tina Pippin

The Book of Revelation is a map of the end time. Its apocalyptic story is full of monsters, from the throne room to the abyss. Using new studies in literary cartography and spatiality studies, I argue that the text of Revelation can be read as a map, and that it is itself a monster.

Author(s):  
Benjamin E. Reynolds

The central place of revelation in the Gospel of John and the Gospel’s revelatory telling of the life of Jesus are distinctive features of John when compared with the Synoptic Gospels; yet, when John is compared among the apocalypses, these same features indicate John’s striking affinity with the genre of apocalypse. By paying attention to modern genre theory and making an extensive comparison with the standard definition of “apocalypse,” the Gospel of John reflects similarities with Jewish apocalypses in form, content, and function. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John’s narrative of Jesus’s life has been qualified and shaped by the genre of apocalypse, such that it may be called an “apocalyptic” gospel. Understanding the Fourth Gospel as “apocalyptic” Gospel provides an explanation for John’s appeal to Israel’s Scriptures and Mosaic authority. Possible historical reasons for the revelatory narration of Jesus’s life in the Gospel of John may be explained by the Gospel’s relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as “apocalyptic” Gospel.


Author(s):  
Victoria Brownlee

This chapter explores the end-point of typological history, apocalypse. The discussion of the Book of Revelation focuses on the ways in which the ongoing struggle between Protestantism and Catholicism was filtered through an eschatological lens. Post-Reformation interpretation of this book claimed a special revelation, one that understood the historic juncture of religious change as the final battle between good and evil. Within this schema, the narratives and figures of Revelation became a mechanism to delineate Protestantism visually and ideologically from Catholicism. The work of Spenser, Dekker, and Middleton illuminates the extent to which drama and poetry participated in the extrapolation of Revelation’s meaning for the present. Yet these literary interpretations also highlight the intrinsic difficulty of reading Revelation’s apocalypse in relation to the early modern present, namely, the progression of time. These reimaginings of apocalypse question if the final typological uncovering will be perennially delayed.


Author(s):  
Steve Moyise

Though once neglected, the study of the Old Testament in the book of Revelation has received a great deal of attention in recent years. The reason for the neglect was that John does not actually quote the Old Testament but uses its language to construct his visions. His favorite books are those of the prophets Isaiah, Ezekiel, and Daniel, along with the Psalms. The sheer density of allusions and echoes has led some scholars to call it a “midrash,” though others do not think this does justice to the originality of John’s composition. The chapter begins with the question of the language of the allusions and echoes and then moves on to John’s use of particular books (Ezekiel, Daniel, Isaiah), his fusion of allusions and echoes in particular passages (1:12–16; 5:5–6; 12:1–18; 15:3–5) and his use of common Old Testament themes (Worship God alone/New Exodus/God’s abiding presence).


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