Apocalypticism

The apocalypticism emerges from messianic despair. The books of Daniel and Revelation respond to the situation (political) brought about by the Hellenistic and Roman empires. They were written by Jewish believers who had lost faith in messianic beliefs. While the

The works of John the Baptist and Jesus of Nazareth paved the way for the emergence of Christianity; however, public perspective of the time cast them both in slightly different shadows. This difference in public opinion possibly even affected the current view of the relationship between Jesus and John. While clearly neither man would have exactly fit into one of the mainstream Jewish groups of their time, Jesus would have most likely fit best with the Essenes. John began his public ministry “in

The first source was The Complete Gospels: New Translations of the Bible’s four Gospels, plus the Gospel of Thomas, Judas, and Mary, the Q Gospels, the Mystical Gospel of Mark, and Thirteen Other Gospels First Three Centuries edited by Robert J. Miller. This book contains all one-hundred and fourteen verses of the Gospel of Thomas and the history of where they were located (2010). The PBS website, http://www.pbs.org/wgbh/pages/frontline/shows/religion/story/thomas.html, explains the themes of twins

feel inconsequential, with widespread society being within the internet. The smallest amount of negative opinions about a person’s identity can have wide-reaching impacts. Identity can feel meaningless and forgotten amongst the masses. Moreover, apocalypticism is easy to find in media, TV shows, movies, music, etc., which reflects the fear of survival in America. With the prevalent fears or trust and identity, it feels like everyone is for themselves or the “survival of the fittest”. The “survival of

Some scholars argue that Joachim of Fiore is one of the most important apocalyptic thinkers of the medieval period. Others argue he is much more than this, and actually thought of as one of the “most significant theorists of history in the Western tradition” (McGinn 126). Joachim of Fiore was an Italian founder of the monastic order of San Giovanni, and was born in Calabria, which was, at the time, part of the King¬dom of Sicily (McGinn 126). He received an education at Cosenza, and became a clerk

Eschatology was undeniably a preoccupation of the Medieval epoch. This was a period of revived macabre and Memento mori; the world, according to John of Patmos, was in last and final stage. Yet, there was nothing new about this apocalypticism; judgement had always been a common fixture in the Christian psyche, as Fredrickson asserts: ‘Christianity began with the announcement that time and history were about to end.’ What marked the Middle Ages as a transitional period in terms of eschatological thought

Buddhism has been the main religion of china for several thousands of years. In fact, Buddhism is an indispensable element of Chinese philosophy and literature. As we all know, Buddhism originated in India and first spread to China around 100BC. Nevertheless, (Mahayana) Buddhism in China separated itself from the mainstream Buddhism and created a new form of Bodhisattva precept instead of following the Indian Vinaya precept. In fact , the distinct Chinese history and culture played significant

That is not to say scattered references to authority do not exist in scholarship. David Aune argues an apocalyptic author concerned himself with three functions, the first of which establishes a God-based authority. William Adler also writes on God-based, or divine authority, but he focuses on the early church rejecting Jewish apocalyptic writings because of the claim to “direct divine authority.” Sarah Robinson, in a thesis on the origins of Jewish Apocalyptic literature, writes on an authority

the year 2000 (A People in Mission, 1-8). Livingston, in his 1804 sermon The Everlasting Gospel, preaches on the Great Fall of Babylon and the apocalyptic doom that could follow. By proselytizing to the world the good news of the Gospel, this apocalypticism can be avoided. Livingston believed that once the entire globe heard the Gospel, the church would enter into the millennial reign (Word and World, 18). Livingston, in his sermon, goes so far as to say that it is the Christian’s duty to live out

namely like apocalypses that already occurred. In the third part, Berger turns to more recent post-apocalyptic phenomena of American culture, analyzing “Reaganism” as the “most conspicuous and politically powerful instance of [...] American post-apocalypticism” (134). Reaganism sees America as an already achieved utopia, meaning the apocalypse has already happened and therefore also traumas were generated, which were largely disavowed. However, Berger puts the 1960s in contrast to Reaganism as apocalyptic