In this original study, Dr Davis argues that Ezekiel's place in the history of prophecy is overdue for reassessment. As against current views that Ezekiel represents the collapse of prophetism into priestly and scribal forms, she argues that something radically different in prophecy begins with Ezekiel. Ezekiel represents the creation of a new literary idiom for prophecy. He develops an archival speech form oriented less toward current events than to reshaping the tradition. He has taken a step backward from direct confrontation with an audience as the basic dynamic of communication, and has made the medium of prophecy not the person of the prophet but the text. Like the postexilic prophets, Ezekiel participated in the transformation of the social role of prophecy, and thereby saved himself from oblivion.
This volume explores the formative theophanic patterns found in pseudepigraphical writings as 2 Enoch, Apocalypse of Abraham, and the Ladder of Jacob where the visual tradition of the divine Form and the aural tradition of the divine Name undergo their creative conflation and thus provide the rich conceptual soil for the subsequent elaborations prominent in later patristic and rabbinic traditions. The visionary and aural traditions found in the Slavonic pseudepigrapha are especially important for understanding the evolution of the theophanic trends inside the eastern Christian environment where these Jewish apocalyptic materials were copied and transmitted by generations of monks.
Over more than two millennia, the world's leading religious traditions have provided the guidance in questions of when war can be justified, and of what methods and targets are permissible in war. Linking deep historical analysis to contemporary issues, this volume provides insight to the understanding of the role and influence of religion in the state politics. The book examines the norms of war in Hinduism, in Theravada Buddhism, in Japanese religion, in Judaism, in Roman Catholic Christianity, in Eastern Orthodox Christianity, in Protestant Christianity, in Shia Islam and in Sunni Islam, and discusses norms of war in cross-religious perspective.--Publisher's description.
Many books of the Hebrew Bible were either composed in some form or edited during the Exilic and post-Exilic periods among a community that was to identify itself as returning from Babylonian captivity. At the same time, a dearth of contemporary written evidence from Judah/Yehud and its environs renders any particular understanding of the process within its social, cultural and political context virtually impossible. This has led some to label the period a dark age or black box – as obscure as it is essential for understanding the history of Judaism. In recent years, however, archaeologists and historians have stepped up their effort to look for and study material remains from the period and integrate the local history of Yehud, the return from Exile, and the restoration of Jerusalem’s temple more firmly within the regional, and indeed global, developments of the time. At the same time, Assyriologists have also been introducing a wide range of cuneiform material that illuminates the economy, literary traditions, practices of literacy and the ideologies of the Babylonian host society – factors that affected those taken into Exile in variable, changing and multiple ways. This volume of essays seeks to exploit these various advances.
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.
This book focuses on the Eastern Crisis of 1839-41, closely examining the first instance of coordinated Western intervention in the Middle East during the modern era. Readers can explore topics such as how culture, domestic politics, and ideology shaped diplomacy in this landmark crisis, and the importance role played by religion - including, alongside mainstream Christianity, the Protestant Zionist movement. Highly informative and fully researched, this book suggests that the Eastern Crisis - and its associated diplomatic and military efforts - marked the first of many modern-era attempts to “improve” the region by moulding it in a Western image, providing scholars with a new perspective on this period of history.
Postapocalyptic Fiction and the Social Contract: "We'll Not Go Home Again" provides a framework for our fascination with the apocalyptic events. The popular appeal of the end of the world genre is clear in movies, novels, and television shows. Even our political debates over global warming, nuclear threats, and pandemic disease reflect a concern about the possibility of such events. This popular fascination is really a fascination with survival: how can we come out alive? And what would we do next? The end of the world is not about species death, but about beginning again. This book uses postapocalyptic fiction as a terrain for thinking about the state of nature: the hypothetical fiction that is the driving force behind the social contract. The first half of the book examines novels that tell the story of the move from the state of nature to civil society through a Hobbesian, a Lockean, or a Rousseauian lens, including Lucifer's Hammer by Larry Niven and Jerry Pournelle, Alas, Babylon by Pat Frank, Malevil by Robert Merle, and Into the Forest by Jean Hegland. The latter half of the book examines Octavia Butler's postapocalyptic Parable series in which a new kind of social contract emerges, one built on the fact of human dependence and vulnerability.