"Was the idea of the ancient tradition surrounding the Antichrist present in related forms among both Jews and Christians? Mateusz Kusio reveals an anti-messianic tradition involving a variety of eschatological antagonists in conflict with diverse messianic actors that stretches across both Jewish and Christian corpora and revolves around a set of similar motifs, ideas, and core Biblical texts." --
Constructing Antichrist engages readers with the question: what does Paul have to do with the Antichrist? Integrating new scholarship in apocalypticism and the history of exegesis, this book is the first longitudinal study of the role of Paul in apocalyptic thought
A fascinating reception history of the theological, ethical, and social themes in the letters of Paul In the first decades after the death of Jesus, the letters of the apostle Paul were the chief written resource for Christian believers, as well as for those seeking to formulate Christian thought and practice. But in the years following Paul's death, the early church witnessed a proliferation of contested—and often opposing—interpretations of his writings, as teaching was passed down, debated, and codified. In this engaging study, Adela Yarbro Collins traces the reception history of major theological, ethical, and social topics in the letters of Paul from the days of his apostleship through the first centuries of Christianity. She explores the evolution of Paul’s cosmic eschatology, his understanding of the resurrected body, marriage and family ethics, the role of women in the early church, and his theology of suffering. Paying special attention to the ways these evolving interpretations provided frameworks for church governance, practice, and tradition, Collins illuminates the ways that Paul’s ideas were understood, challenged, and ultimately transformed by their earliest audiences.
This collection of essays explores the rhetoric and practices surrounding views on life after death and the end of the world, including the fate of the individual, apocalyptic speculation and hope for cosmological renewal, in a wide range of societies from Ancient Mesopotamia to the Byzantine era. The 42 essays by leading scholars in each field explore the rich spectrum of ways in which eschatological understanding can be expressed, and for which purposes it can be used. Readers will gain new insight into the historical contexts, details, functions and impact of eschatological ideas and imagery in ancient texts and material culture from the twenty-fifth century BCE to the ninth century CE. Traditionally, the study of “eschatology” (and related concepts) has been pursued mainly by scholars of Jewish and Christian scripture. By broadening the disciplinary scope but remaining within the clearly defined geographical milieu of the Mediterranean, this volume enables its readers to note comparisons and contrasts, as well as exchanges of thought and transmission of eschatological ideas across Antiquity. Cross-referencing, high quality illustrations and extensive indexing contribute to a rich resource on a topic of contemporary interest and relevance. Eschatology in Antiquity is aimed at readers from a wide range of academic disciplines, as well as non-specialists including seminary students and religious leaders. The primary audience will comprise researchers in relevant fields including Biblical Studies, Classics and Ancient History, Ancient Philosophy, Ancient Near Eastern Studies, Art History, Late Antiquity, Byzantine Studies and Cultural Studies. Care has been taken to ensure that the essays are accessible to undergraduates and those without specialist knowledge of particular subject areas.
Apocalypse and Reform from Late Antiquity to the Middle Ages provides a range of perspectives on what reformist apocalypticism meant for the formation of Medieval Europe, from the Fall of Rome to the twelfth century. It explores and challenges accepted narratives about both the development of apocalyptic thought and the way it intersected with cultures of reform to influence major transformations in the medieval world. Bringing together a wealth of knowledge from academics in Britain, Europe and the USA this book offers the latest scholarship in apocalypse studies. It consolidates a paradigm shift, away from seeing apocalypse as a radical force for a suppressed minority, and towards a fuller understanding of apocalypse as a mainstream cultural force in history. Together, the chapters and case studies capture and contextualise the variety of ideas present across Europe in the Middle Ages and set out points for further comparative study of apocalypse across time and space. Offering new perspectives on what ideas of ‘reform’ and ‘apocalypse’ meant in Medieval Europe, Apocalypse and Reform from Late Antiquity to the Middle Ages provides students with the ideal introduction to the study of apocalypse during this period.
This book presents how ancient Christianity must be understood from the viewpoint of the history of religions in late antiquity. The continuation of biblical prophecy runs like a thread from Jesus through Mani to Muhammad. And yet this thread, arguably the single most important characteristic of the Abrahamic movement, often remains outside the mainstream, hidden, as it were, since it generates heresy. The figures of the Gnostic, the holy man, and the mystic are all sequels of the Israelite prophet. They reflect a mode of religiosity that is characterized by high intensity. It is centripetal and activist by nature and emphasizes sectarianism and polemics, esoteric knowledge, or gnosis and charisma. The other mode of religiosity, obviously much more common than the first one, is centrifugal and irenic. It favors an ecumenical attitude, contents itself with a widely shared faith, or pistis, and reflects, in Weberian parlance, the routinization of the new religious movement. This is the mode of priests and bishops, rather than that of martyrs and holy men. These two main modes of religion, high versus low intensity, exist simultaneously, and cross the boundaries of religious communities. They offer a tool permitting us to follow the transformations of religion in late antiquity in general, and in ancient Christianity in particular, without becoming prisoners of the traditional categories of patristic literature. Through the dialectical relationship between these two modes of religiosity, one can follow the complex transformations of ancient Christianity in its broad religious context.
From a Traditionalist perspective, the cultural history of the Modern Era amounts to the genesis of the Dark Age. The Traditionalist meta-historical narrative deconstructs the modernist myth of “historic progress” as an anti-intellectual superstition. It exposes the quintessential features of Modernity – namely, secular nihilism, historical materialism, socio-political egalitarianism, and collective narcissism – as structural inversions of Traditional values. The historic accumulation of these inversions set the stage for a final showdown between Tradition and Modernity. In terms of ancient prophecy and Traditionalist philosophy, the Great War represents the apocalyptic sunset of the world of Tradition. This work follows the forgotten path of the philosophia perennis to trace the historic onset of the Dark Age. It clears away a century-deep deposit of “progressive” illusions and “politically-correct” axioms. The restored road of Traditional thought will lead a new generation of scholars to their rightful inheritance: an intellectual tabula rasa on which history can be written anew.
Refutes the commonly-held perception that Nero should be understood as the Antichrist figure in the Bible, and argues instead that this paradigm was a product of late antiquity. The paradigm's success facilitated its revival in the nineteenth century against the backdrop of the era's fin-de-siècle anxieties and religious controversies.
