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Christianity --- Judaism --- Origin --- History --- Bible. --- Criticism, interpretation, etc --- 281.2 --- 225.08*5 --- -Judaism --- -Jews --- Religions --- Semites --- Jews --- Church history --- Apostolische Kerk. Judeo-christianisme:--tot einde 1ste eeuw --- Theologie van het Nieuwe Testament: messianisme --- -Religion --- Religion --- -Apostolische Kerk. Judeo-christianisme:--tot einde 1ste eeuw --- -281.2 --- 225.08*5 Theologie van het Nieuwe Testament: messianisme --- 281.2 Apostolische Kerk. Judeo-christianisme:--tot einde 1ste eeuw --- -225.08*5 Theologie van het Nieuwe Testament: messianisme --- Hellenistic Judaism --- Judaism, Hellenistic --- Church --- Foundation --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Criticism, interpretation, etc. --- Christianity - Origin --- Judaism - History - Post-exilic period, 586 B.C.-210 A.D

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"This volume of essays by Christopher Rowland concerns the nature of apocalypticism and its reception history. While the eschatological character predominates in modern biblical scholarship, the author argues for a focus rather on the revelatory form of apocalyptic texts. A consistent thread throughout the volume is the pervasiveness of apocalyptic and mystical elements in the New Testament and the reception of these ideas, culminating in the apocalyptic texts and images of William Blake." The contents of this volume of essays by Christopher Rowland concern the nature of apocalypticism and its reception history. The opening word of Revelation as an apocalypse - in ohter words, a writing whose form is revelatory -, is key to the essays in this book. It contrasts with the eschatological character of »apocalyptic« which predominates in modern biblical scholarship. The pervasiveness of apocalyptic and mystical elements in the New Testament is a consisten thread through the volume, which also includes consideration of the apocalyptic and eschatological thought of Joachimof Fiore and his disciples, the early modern appeal to visions and revelation, and culminates in the texts and images of William Blake (1757-1827). The collection's concern with the history of the reception of such ideas contributes to the bvindication of Ernst Käsemann's view of apocalyptic being the »mother of Christian theology.«

Eschatology --- Apocalyptic literature --- 228 --- History of doctrines --- History and criticism --- Apocalyps. Boek der Openbaring van Johannes. Apocalyptiek --- 228 Apocalyps. Boek der Openbaring van Johannes. Apocalyptiek --- 228 Apocalypse de S. Jean --- Apocalypse de S. Jean

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Christianity began with the conviction that the old order was finished. The mysterious, elusive and charismatic figure of Jesus proclaimed that a new era, the Kingdom of God, was dawning. Yet despite its success, and the conversion of the empire which had executed its founder, the religion he inspired was soon domesticated, its counter-cultural radicalism tamed, as the Church attempted to control both its doctrines and its followers. Christopher Rowland here shows that this was never the whole story. At the margins, around the edges, sometimes off the religious map, the apocalyptic flame of the New Testament continued to burn. In 1649 the Diggers occupied St George's Hill to put the egalitarianism of Christ into practice. 'You must break these men or they will break you', Oliver Cromwell declared of the 'lunaticks'. This book argues that such revolutionaries had divined the true intent of the enigma who threw over the tables of the money-changers: to summon a new epoch - strange, iconoclastic, uncomfortable and otherworldly. It gives full weight to a remarkable strain of radical religion that simply refuses to die.

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