{"id":1127,"date":"2013-08-17T07:44:06","date_gmt":"2013-08-17T12:44:06","guid":{"rendered":"http:\/\/www.philipharland.com\/Blog\/?page_id=1127"},"modified":"2019-09-06T09:20:39","modified_gmt":"2019-09-06T13:20:39","slug":"discussion-notes-for-visions-of-the-end-course","status":"publish","type":"page","link":"https:\/\/www.philipharland.com\/Blog\/harlands-courses\/visions-of-the-end-early-judean-and-christian-apocalypticism-huma-4819-winter-2014\/discussion-notes-for-visions-of-the-end-course\/","title":{"rendered":"Discussion Notes for Visions of the End Course"},"content":{"rendered":"<p><strong>Orientation<\/strong><\/p>\n<ul>\n<li><a href=\"#Intro\">Introduction to Apocalypticism (Ancient to Modern)<\/a><\/li>\n<li><a href=\"#Origins\">Origins, part 1: Ancient Near Eastern Combat Myth<\/a><\/li>\n<li><a href=\"#Zoroaster\">Origins, part 2: Persia and Zoroastrian Apocalypticism<\/a><\/li>\n<li><a href=\"#Israelite%20Prophecy\">Origins, part 3: Israelite Prophecy and Wisdom<\/a><\/li>\n<\/ul>\n<p><strong>Early Judean Apocalypses<\/strong><\/p>\n<ul>\n<li><a href=\"#Daniel\">Daniel: \u201cHistorical\u201d Apocalypse of Crisis<\/a><\/li>\n<li><a href=\"#Enoch\">Enoch: Otherworldly Journeys<\/a><\/li>\n<\/ul>\n<p><strong>Developments in early Apocalypticism (Judean and Christian)<\/strong><\/p>\n<ul>\n<li><a href=\"#Qumran\">The Dead Sea Scrolls: An Apocalyptic Movement at Qumran<\/a><\/li>\n<li><a href=\"#Similitudes\">The Similitudes of Enoch (1 Enoch 37-71): God&#8217;s Functionary in the Final Judgment<\/a><\/li>\n<li><a href=\"#4Ezra\">The Destruction of the Temple in 70 CE and Apocalyptic Responses I: The Case of 4 Ezra (= 2 Esdras)<\/a><\/li>\n<li><a href=\"#JesusPaul\">Apocalypticism in early Christianity: Jesus and Paul<\/a><\/li>\n<li><a href=\"#JohnApocalypse\">The Destruction of the Temple in 70 CE and Apocalyptic Responses II: The Case of John\u2019s Apocalypse<\/a><\/li>\n<\/ul>\n<p><strong>Legacies of Ancient Apocalypticism<\/strong><\/p>\n<ul>\n<li><a href=\"#Legacies1\">Legacies 1: Apocalypticism c. 300-1800 CE<\/a><\/li>\n<li><a href=\"#Legacies2\">Legacies 2: Apocalypticism from c. 1800-1914<\/a><\/li>\n<li><a href=\"#Legacies3\">Legacies 3: Apocalypticism from 1914-2000<\/a><\/li>\n<\/ul>\n<p>__________________________________________________________________<br \/>\n<b><a name=\"Intro\"><\/a>Introduction to Apocalypticism (Ancient to Modern)<\/b><\/p>\n<p>1. Why study apocalypticism?:\u00a0 Apocalypticism\u2019s varied significance<\/p>\n<ul>\n<li>Ancient Judaism and Christianity<\/li>\n<li>History of western culture\n<ul>\n<li>Medieval (e.g. Munster, the \u201cNew Jerusalem\u201d)<\/li>\n<li>Modern world: Mainline Christianity in the West (e.g. American fundamentalism); \u201cRadical\u201d doomsday sects (e.g. Heaven\u2019s Gate); other Christian movements (e.g. Jehovah\u2019s Witnesses); movements in colonial contexts (e.g. cargo cults); modern environmental and scientific movements; popular culture (e.g. TV, film, music)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>2. What is apocalypticism?<\/p>\n<ul>\n<li>1) World-view: Set of concepts and way of viewing reality\n<ul>\n<li>Origin and characteristics<\/li>\n<li>The cosmic drama<\/li>\n<\/ul>\n<\/li>\n<li>2) Social grouping and collective behaviour (millenarian or millenial movements)<\/li>\n<li>3) Type of literature (apocalypse as genre): Examples and characteristics of the genre; social settings<\/li>\n<\/ul>\n<p>3. Our historical approach to the subject<\/p>\n<ul>\n<li>Studying cultural phenomena in historical context: non-theological; non-normative; non-judgmental; cross-culturally sensitive; interdisciplinary<\/li>\n<li>Theoretical frame of postcolonialism (discussion of Loomba)<\/li>\n<\/ul>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Origins\"><\/a>Origins of Apocalypticism 1: Ancient Near Eastern Combat Myths<\/b><\/p>\n<p>1. Introduction to Ancient Near Eastern combat mythology<\/p>\n<ul>\n<li>A look ahead:\n<ul>\n<li>The beast in Daniel 7 and the reign of the angelic opponent, Michael (one like a human being)<\/li>\n<li>The great red dragon \/ &#8220;ancient serpent&#8221; of John&#8217;s Apocalypse (see 12 and 20), the battle, and the reign of the &#8220;king of kings&#8221;<\/li>\n<li>Centrality of this battle imagery to the apocalyptic worldview as a whole<\/li>\n<\/ul>\n<\/li>\n<li>The Ancient Near Eastern Combat myth: Order vs. chaos<\/li>\n<\/ul>\n<ul>\n<li>Importance and characteristics<\/li>\n<\/ul>\n<p>2. Mesopotamian examples<\/p>\n<ul>\n<li>Sumerian (2000s BCE): Ninurta vs. Azag (<a href=\"http:\/\/etcsl.orinst.ox.ac.uk\/cgi-bin\/etcsl.cgi?text=t.1.6.2#\" target=\"_blank\" rel=\"noopener noreferrer\">online translation<\/a>)<\/li>\n<li>Akkadian (1000s BCE): Ninurta vs. Zu (discussion of readings)<\/li>\n<li>Babylonian (1400-1200 BCE and earlier): Marduk vs. Tiamat (<a href=\"http:\/\/etana.org\/node\/581\" target=\"_blank\" rel=\"noopener noreferrer\">online translation<\/a>)<\/li>\n<li>Influence on Greek mythology: Zeus vs. Typhon (<a href=\"https:\/\/www.philipharland.com\/Blog\/portal-to-harlands-websites\/harlands-courses\/visions-of-the-end-early-judean-and-christian-apocalypticism-huma-4819-winter-2014\/online-readings-for-visions-of-the-end\/\" target=\"_blank\" rel=\"noopener noreferrer\">online translation<\/a>)<\/li>\n<\/ul>\n<p>4. Canaanite and Israelite examples<\/p>\n<ul>\n<li>Ugaritic\/Canaanite: Ba\u2019al vs. Yamm (sea) and Mot (death) (<a href=\"http:\/\/pages.uoregon.edu\/dfalk\/courses\/bible\/myth.htm\" target=\"_blank\" rel=\"noopener noreferrer\">online translation<\/a>)<\/li>\n<\/ul>\n<ul>\n<li>Israelite: Yahweh vs. the chaos monster (Rahab\/Leviathan)\n<ul>\n<li>Psalms 74:12-17<\/li>\n<li>Psalms 89:5-18<\/li>\n<li>Job 40-41 (Yahweh\u2019s rubber ducky)<\/li>\n<li>Isaiah 51:9-11: Slaughter of chaos as prototype for the <i>future<\/i><\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>5. Significance of the combat myth for Judean (Jewish) apocalypticism<\/p>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Zoroaster\"><\/a>Origins of Apocalypticism 2: Persian and Zoroastrian Apocalypticism<\/b><\/p>\n<p>1. Introduction to Zoroaster and Zoroastrian apocalypticism<\/p>\n<ul>\n<li>The Indo-Aryans (settling in Iran from about 1500 BCE) and the Persian (Achaemenid and Sassanian) empires (550 BCE-651 CE)<\/li>\n<\/ul>\n<ul>\n<li>Zoroaster\n<ul>\n<li>The problem of dating: 6000s BCE (e.g. Diogenes Laertius \/ Plutarch \/ Pliny ca. I-III CE); 1500-500 BCE (based on analysis of individual writings); 600s-500s BCE (e.g. al-Biruni ca. 900s CE, based on popular Iranian belief)<\/li>\n<li>Priest who developed a specific understanding of Ahura Mazda as the supreme deity (in opposition to Angra Mainyu = Ahriman); notions of <i>asha<\/i> (truth \/ order) vs. <i>druj <\/i>(falsehood \/ disorder); overall dualism<\/li>\n<\/ul>\n<\/li>\n<li>Zoroastrian sources (Avesta) and the problem of dating Zoroastrian apocalypticism\n<ul>\n<li>Oral transmission with the earliest writing probably in the 5th century CE (earliest manuscript from 1323 CE)<\/li>\n<li>Which teachings in the Avesta are early, and which later?\n<ul>\n<li>Some Gathas may more directly reflect Zoroaster&#8217;s teachings (older language and cultural context of pastoralism)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<li>Zoroastrian apocalypticism important whether as an influence on Judean apocalypticism and\/or on its own terms as another form of apocalypticism<\/li>\n<\/ul>\n<p>2. Key apocalyptic themes and plots<\/p>\n<ul>\n<li>Zoroastrianism according to Plutarch&#8217;s description (ca. 120 CE) drawing, in part, on a source from the fourth century BCE (discussion) &#8211; among the earliest written sources<\/li>\n<\/ul>\n<ul>\n<li>Key characteristics in the Zoroastrian apocalyptic worldview (discussion of Gathas)\n<ul>\n<li>Apocalyptic elements in the early Gathas (9th or 6th century BCE?)\n<ul>\n<li>Cosmic dualism: \u201cTwo primal spirits\u201d\u00a0 at battle (Yasna 30, 45)<\/li>\n<li>Place and destiny of people in this dualism: The wicked and the just (rewards \/ recompense; House of Best Purpose \/ House of the Lie)<\/li>\n<li>Saoshyant figure<\/li>\n<li>Transfiguration of the world<\/li>\n<\/ul>\n<\/li>\n<li>Apocalyptic developments in the later Avesta (dates unknown, first written in about the 400s CE) (&#8220;Apocalyptic Texts&#8221; from Boyce)\n<ul>\n<li>Periods of history and eschatology: \u201cLimited time\u201d and \u201cthe making wonderful\u201d\n<ul>\n<li>The Seven branch tree analogy (ZVYt ch. 3)<\/li>\n<li>Signs of the end (ZVYt ch. 4)<\/li>\n<li>Saviour figures of the end times: Saoshyants (future benefactors)<\/li>\n<li>The final cosmic battle, the defeat of evil and the making wonderful<\/li>\n<li>Resurrection, judgement and final destinations (ZVYt ch. 9 [and Bundahishn chs. 1\u00a0 and 34 in Boyce p.52, 82-83])<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Significance for the Judean apocalyptic worldview<\/p>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Israelite Prophecy\"><\/a>Origins of Apocalypticism 3: Israelite Prophecy and Wisdom<\/b><\/p>\n<p>1. Importance of Israelite Prophecy for Judean apocalypticism<\/p>\n<ul>\n<li>Israelite prophetic and wisdom literature as an important basis of later apocalypticism (we will deal with wisdom more fully later)\n<ul>\n<li>Scholarship on prophecy and apocalypticism (Hanson 1974; Moore 1995; Collins etc.)<\/li>\n<li>Common view that Israelite prophecy played a key role.\u00a0 Debates as to how to explain that and how important prophecy was in relation to other cultural factors (e.g. Cohn and the prominence of Zoroastrianism)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Key questions in comparing prophets (of the exilic and post-exilic periods) with the later apocalypses (post 200 BCE):\n<ul>\n<li>What similarities and differences are there in <span style=\"text-decoration: underline;\">literary forms<\/span> (e.g. first person account, visions, communications from God, angelic assistance &#8212; prophets generally contain oracles)?<\/li>\n<\/ul>\n<ul>\n<li>What similarities and differences are there in the <span style=\"text-decoration: underline;\">worldviews and assumptions<\/span>?<\/li>\n<li>What recurring <span style=\"text-decoration: underline;\">themes<\/span> in the prophets come to play a key role in later apocalyptic literature?\u00a0 What <span style=\"text-decoration: underline;\">transformations<\/span> take place with respect to these themes (specific crises vs. general cosmic end)?\n<ul>\n<li>Interpreting <span style=\"text-decoration: underline;\">&#8220;that day&#8221;<\/span> in the prophets (what does it refer to?)\n<ul>\n<li><span style=\"text-decoration: underline;\">Battles<\/span>, triumph over foes and the nature of those foes (end of political powers, or end of everything?)<\/li>\n<li>&#8220;Celebrations&#8221; at the defeat of the foes, including <span style=\"text-decoration: underline;\"> banquets<\/span><\/li>\n<li>Restoration of Israel and establishment of <span style=\"text-decoration: underline;\">God&#8217;s rule \/ kingdom<\/span> (what is the nature of that kingdom and who rules?)<\/li>\n<\/ul>\n<\/li>\n<li><span style=\"text-decoration: underline;\">What&#8217;s missing<\/span> in the prophets? (e.g. resurrection of the dead, judgement of human beings, ultimate destination of human beings, Satan as a personified evil figure)<\/li>\n<\/ul>\n<\/li>\n<li>How did later apocalyptic writers <span style=\"text-decoration: underline;\">interpret<\/span> and use these earlier prophetic writings?<\/li>\n<\/ul>\n<p>&nbsp;<\/li>\n<li>Considerable continuity, and yet something new (of cosmic proportions) is taking place in apocalyptic literature<\/li>\n<\/ul>\n<p>2.\u00a0 Key passages illustrating the relation (or lack thereof) between the prophets and later apocalypticism<\/p>\n<ul>\n<li>Ezekiel the exilic prophet (ca. 580-70s BCE)\n<ul>\n<li>Ezekiel 37-39:\n<ul>\n<li>Valley of dry bones and the restoration of Israel (37): Resurrection?<\/li>\n<li>The defeat of Gog of Magog, the power from the north (38-39)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<li>Zechariah 1-8 (ca. 520-518 BCE)\n<ul>\n<li>A series of eight visions interpreted by an angel (1-6)\n<ul>\n<li>&#8220;The satan&#8221; in ch. 3 &#8211; personified, cosmic evil?<\/li>\n<\/ul>\n<\/li>\n<li>The Branch \/ Davidic ruler (6:9-14)<\/li>\n<li>God&#8217;s promise: I will return to Zion, and will dwell in the midst of Jerusalem (ch. 8)<\/li>\n<\/ul>\n<\/li>\n<li>Zechariah 9-14 (ca. 400s BCE?)\n<ul>\n<li>The &#8220;day of Yahweh&#8221; \/ &#8220;that day&#8221;: What happens on &#8220;that day&#8221;?<\/li>\n<li>Centrality of &#8220;the nations&#8221;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Isaiah 24-27 (ca. 540-425 BCE, perhaps 485 BCE when Xerxes conquered Babylon)\n<ul>\n<li>What happens on &#8220;that day&#8221; in this passage (judgement, etc)?<\/li>\n<li>&#8220;that day&#8221; meets combat myth (27:1; cf. 25:7)<\/li>\n<li>Resurrection?<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Significance for Judean apocalypticism<\/p>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Daniel\"><\/a>Daniel: \u201cHistorical\u201d Apocalypse of Crisis<\/b><\/p>\n<p>1. Introductory matters and historical context<\/p>\n<ul>\n<li>The figure and legends of Daniel\n<ul>\n<li>Ancient Mesopotamian parallels and archetypes (Dan\u2019el)<\/li>\n<li>The stories in Daniel chs. 1-6 and the apocalyptic visions (chs. 7-12)<\/li>\n<li>Identity of the author(s): \u201cThe wise\u201d in Daniel 11-12<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Genre of Daniel 7-12: &#8220;Historical apocalypse&#8221;\n<ul>\n<li>Characteristics of the genre<\/li>\n<li>Historical context of this apocalypse: Hellenization, Antiochus IV Epiphanes and the Maccabean revolt (esp. 169-164 BCE)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>2. Apocalyptic themes and world-view<\/p>\n<ul>\n<li>The story of Daniel and Nebuchadnezzar (Dan. 2): Relation to the visions of the apocalypse\n<ul>\n<li>Wisdom, divination and apocalypticism: Decifering divine plans for the future<\/li>\n<li>The four kingdoms (Babylonian, Median, Persian, Greek) and the fifth (God\u2019s)<\/li>\n<\/ul>\n<\/li>\n<li>Vision of the Heavenly Court (Dan. 7)\n<ul>\n<li>Heavenly\/earthly correspondences in the apocalyptic world view<\/li>\n<li>Key figures: Beast-monsters (and the ancient combat myth); \u201cAncient of days\u201d (and the throne vision); \u201cOne like a human being\/son of man\u201d (cf. 4 Ezra 13; 1 Enoch 46, 62); \u201cHoly ones\u201d<\/li>\n<\/ul>\n<\/li>\n<li>Another vision and the interpretation of Jeremiah (Dan. 8-9)<\/li>\n<li>Daniel\u2019s apocalyptic end-time scenario (Dan. 10-12)\n<ul>\n<li>Resurrection and judgement (earliest biblical reference to general resurrection)<\/li>\n<li>Function of Daniel\u2019s apocalypse: Endurance and maintenance of covenant in a time of persecution<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Relations, significance and legacy<\/p>\n<ul>\n<li>Influences on early Christianity<\/li>\n<li>Legacies in the history of western culture: The cases of Thomas Muntzer (1524-25) and post-WW II America<\/li>\n<\/ul>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Enoch\"><\/a>Enoch and Otherworldly Journeys<\/b><\/p>\n<p>1. Introductory matters and historical context<\/p>\n<ul>\n<li>The figure of Enoch: Genesis 5:21-24; Enoch, Enmeduranki and divination; Enoch\u2019s development in other literature<\/li>\n<li>Sequence of the books in 1 Enoch:\n<ul>\n<li><i>Pre-Maccabean<\/i> (c. 225-200 BCE): Book of Watchers (1-36); Astronomical Book (72-82); Apocalypse of Weeks (93:1-10 + 91:11-17); Epistle of Enoch (91-107)<\/li>\n<li><i>Maccabean era<\/i> (c. 160s BCE): Animal Apocalypse (85-91)<\/li>\n<li><i>First century CE<\/i>: Similitudes (37-71) &#8212; deal with this later on<\/li>\n<\/ul>\n<\/li>\n<li>Genre issues: Cosmic (other-worldly) journey apocalypses<\/li>\n<\/ul>\n<p>2. Apocalyptic themes and world-view<\/p>\n<ul>\n<li>The Book of Watchers (1 Enoch 1-36): Ancient stories and end-time scenarios\n<ul>\n<li>Enoch\u2019s development of the story of the fall of angels in Genesis 6:1-4 (chs. 1-16)\n<ul>\n<li>Blending two traditions of fallen angels (Semyaz and Azazel)<\/li>\n<li>Paradigm for the origin of sin and evil<\/li>\n<li>Prototype for the judgement of the wicked at the end times<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Throne visions in apocalyptic literature (1 Enoch 14:8-25)<\/li>\n<li>Enoch\u2019s cosmic journeys (chs. 17-36): Angels as tour guides<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Other second century BCE portions of 1 Enoch\n<ul>\n<li>Astronomical Book (72-82): Secrets of the workings of the universe<\/li>\n<li>Apocalypse of weeks (93:1-10 + 91:11-17): Periods of history from the apocalyptic perspective<\/li>\n<li>Animal Apocalypse (85-91): Apocalyptic imagery and contemporary events<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Relations, significance and legacy<\/p>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Qumran\"><\/a>The Dead Sea Scrolls: An Apocalyptic <i>Movement<\/i> at Qumran<\/b><\/p>\n<p>1. Introductory matters and historical context<\/p>\n<ul>\n<li>Unity and diversity in Second-Temple Judean culture (c. 538 BCE-70 CE)\n<ul>\n<li>Unity: Monotheism, Election\/Land, Covenant\/Law, Temple\/cult<\/li>\n<li>Diversity: Parties within Judean culture (Sadducees, Pharisees, Essenes, etc.)<\/li>\n<li>Dead Sea sect as Essenes?<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>History of the Qumran community:\n<ul>\n<li>Penitential movement before Qumran (Teacher of Righteousness and Wicked Priest) (starting c. 190s BCE?)<\/li>\n<li>Phases at Qumran: Founding and early history (c. 140-100 BCE); Growth and development (c. 100-31 BCE); Rebuilding to the end of the movement (30 BCE- 68 CE)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Central characteristics and concerns of the community: <i>Community Rule<\/i> as a window\n<ul>\n<li>Covenant, Torah (law) and purity &#8212; Techniques of biblical interpretation: Applying the bible to the life of the community<\/li>\n<li>Alternative to current temple cult<\/li>\n<li>Apocalypticism and the end of days<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>2. Discussion of Apocalyptic themes and worldviews<\/p>\n<p><i>A. Community Rule (1QS)<\/i><\/p>\n<ul>\n<li>The Two Spirits (1 QS 3-4): Dualism and predeterminism<\/li>\n<li>Periods of history and the end of days:\n<ul>\n<li>Present evil age: \u201cdominion of Belial\u201d (background on the history of Satan)<\/li>\n<li>Ongoing struggle \/ battle<\/li>\n<li>God\u2019s ultimate eternal kingdom (and the new temple?)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p><i>B. 11QMelchizedek<\/i><\/p>\n<ul>\n<li>Final days: End-time figures\n<ul>\n<li>Two anointed ones?: 1) King (David) \/ warrior figure; 2) Priestly (Aaron) figure<\/li>\n<li>Figure of Melchizedek (11QMelchizedek); \u201cSon of God\u201d warrior; \u201cBranch of David\u201d<\/li>\n<li>Figure of prince Michael (cf. Daniel)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Messianic banquet<\/li>\n<\/ul>\n<p><i>C. War Scroll (1QM)<\/i><\/p>\n<ul>\n<li>Final battle of the sons of light and sons of darkness, of Michael and Belial<\/li>\n<li>Human participation in the battle<\/li>\n<\/ul>\n<p>3. Relations, significance and legacy<\/p>\n<ul>\n<li>Relations within Judaism<\/li>\n<li>Relation to Christianity\n<ul>\n<li>Apocalyptic or millenarian <i>movement<\/i><\/li>\n<li>Shared concepts: Dualism, eschatology, messianic ideas<\/li>\n<li>Legacy: Dead Sea Scrolls and the popular imagination<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p align=\"center\">____________________<\/p>\n<p><b><a name=\"Similitudes\"><\/a>The Similitudes of Enoch (1 Enoch 37-71): God&#8217;s Functionary in the Final Judgment<\/b><\/p>\n<p>1.\u00a0 Introductory matters<\/p>\n<ul>\n<li>Manuscripts: Ethiopic version (likely originally Aramaic)<\/li>\n<li>Problem of dating: likely first century CE<\/li>\n<li>Genre: Otherworldly journey and visions (&#8220;parables&#8221;<\/li>\n<\/ul>\n<p>2.\u00a0 Apocalyptic themes<\/p>\n<ul>\n<li>Vision 1: Destiny of the wicked (38-44)\n<ul>\n<li>The &#8220;Righteous One&#8221; \/ &#8220;Elect One&#8221; as judge (38-39)<\/li>\n<li>Revelation of cosmic secrets: sun, moon, lightnings, thunders, stars (41, 43, 60:11ff)<\/li>\n<li>Wisdom personified and looking for a home: heavens as her dwelling place (cf. Sirach 24; John 1)<\/li>\n<\/ul>\n<\/li>\n<li>Vision 2: Head of Days, Son of Man, and judgment (45-57)\n<ul>\n<li>Who is that Son of Man? (relation to &#8220;his Messiah&#8221; \/ the &#8220;Elect One&#8221; \/ &#8220;Righteous One&#8221;?)<\/li>\n<li>Kings, mighty ones and oppressors as the wicked<\/li>\n<li>Resurrection (51)<\/li>\n<li>Fallen angels and their destincy (54-55, 64-69)<\/li>\n<\/ul>\n<\/li>\n<li>Vision 3: Destiny of the righteous \/ elect (58-69)<\/li>\n<\/ul>\n<ul>\n<li>Combat myth: Leviathan and Behemoth (60:7-10)<\/li>\n<li>Garden as the destiny of the righteous (61)<\/li>\n<li>Condemnation of kings, governors, and landlords (62-63)<\/li>\n<li>Book of Noah interlude (65-67)<\/li>\n<li>Fallen Angels explained (64-69)<\/li>\n<li>The ascension of Enoch and closing x 2: 70-71<\/li>\n<\/ul>\n<p>3.\u00a0 Relations and legacy in relation to apocalypticism<\/p>\n<p align=\"center\">____________________<\/p>\n<p><b><a name=\"4Ezra\"><\/a>The Destruction of the Temple in 70 CE and Apocalyptic Responses I: The Case of 4 Ezra (= 2 Esdras)<\/b><\/p>\n<p>1. Introductory matters and historical context<\/p>\n<ul>\n<li>Roman rule in Israel and the Judean war of 66-70 CE<\/li>\n<li>Judean responses to the destruction of the Temple\n<ul>\n<li>Common interpretation: Punishment for Israel\u2019s sin<\/li>\n<li>Rabbinic Judaism: From Temple to Torah<\/li>\n<li>Christianity: Spiritualizing the Temple<\/li>\n<\/ul>\n<\/li>\n<li>Apocalyptic writers: 2 Baruch, Apocalypse of Abraham, John\u2019s Apocalypse<\/li>\n<\/ul>\n<p>2. Apocalyptic themes and worldview<\/p>\n<ul>\n<li>Introduction to 4 Ezra (= 2 Esdras)\n<ul>\n<li>Central issue of theodicy &#8211; God\u2019s promises and apparent failings<\/li>\n<\/ul>\n<ul>\n<li>Dialogues: Ezra, sceptical advocate of humanity and reluctant apocalyptic visionary\n<ul>\n<li>Dialogue 1 (3:1-5:20): Is Babylon (= Rome) better than Israel?<\/li>\n<li>Dialogue 2 (5:21-6:34): Do you really hate your people?\n<ul>\n<li>The two ages and the description of the \u201cnew age\u201d<\/li>\n<\/ul>\n<\/li>\n<li>Dialogue 3 (6:35-9:25): Why do the wicked so outnumber the righteous?\n<ul>\n<li>Ezra as advocate for humanity (the \u201cwicked\u201d)<i>: Questioning a central aspect of the apocalyptic worldview<\/i><\/li>\n<li>Ezra\u2019s particular apocalyptic scenario<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<li>Visions: Ezra\u2019s \u201cconversion\u201d\n<ul>\n<li>Vision 1 (9:26-10:59): Woman (Zion) mourning for her son \u2013 Ezra\u2019s turning point<\/li>\n<li>Vision 2 (11:1-12:51): The Eagle (Roman empire) and the lion (Messiah)\n<ul>\n<li>Influence of Daniel\u2019s visions<\/li>\n<\/ul>\n<\/li>\n<li>Vision 3 (13:1-58): The Man from the sea<\/li>\n<li>Epilogue (14:1-48): Ezra as the new Moses\n<ul>\n<li>The books (secret and otherwise): Ezra and the Law<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Function of 4 Ezra: Venting; Consoling; Warning<\/li>\n<\/ul>\n<p>3. Relations, significance and legacy<\/p>\n<p>_________________<\/p>\n<p><b><a name=\"JesusPaul\"><\/a>Apocalypticism in the Early Jesus movements: Jesus and Paul<\/b><\/p>\n<p>1. Introductory matters and historical context<\/p>\n<ul>\n<li>Early Jesus movements as apocalyptic movements within Judean culture<\/li>\n<li>Jesus and his context: Messianic and prophetic figures in first century Galilee and Judea<\/li>\n<\/ul>\n<p>2. Apocalypticism associated with Jesus<\/p>\n<ul>\n<li>The historical Jesus and scholarship: Christ of faith vs. historical Jesus<\/li>\n<li>Scholarly debates concerning the apocalyptic or non-apocalyptic character of Jesus&#8217; teachings\n<ul>\n<li>Why do these opposing opinions exist (nature of our sources and methods in approaching them, theological tendencies)?<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Apocalypticism in the earliest portrait of Jesus: Discussion of the Gospel of Mark\n<ul>\n<li><i>Discussion <\/i>of Mark 13 (and parallels): The \u201clittle apocalypse\u201d<\/li>\n<\/ul>\n<p>&nbsp;<\/li>\n<li>Apocalyptic themes associated with Jesus in various traditions\n<ul>\n<li>Revelation and the mysteries of God (cf. Lk 10:21, 23; Mk 4:11)<\/li>\n<li>Jesus\u2019 time as the end-time (<b>Lk 12:54-56<\/b>; Mk 9:1)\n<ul>\n<li>Cosmic conflict with evil\/Satan (<b>Lk 10:18-20; Lk 11:14-23; <\/b>cf. Lk 12:51-53; Lk 16:16; Lk 10:18; Lk 11:20; Mk 3:27 [exorcisms])<\/li>\n<\/ul>\n<\/li>\n<li>General resurrection (cf. Mk 12:18-27; <b>Lk 11:31-32<\/b>)<\/li>\n<li>Final judgement (cf. Mk 4:2-9 and <b>Mk 4:26-29<\/b>; Mt 13:24-30 [harvest symbolism])<\/li>\n<li>The future \u201ckingdom of God\u201d and restoration of Israel (<b>Lk 14:15-24; Lk 22:28-30; Mk 11:15ff; Mk 13:1-2; cf<\/b>. Mk 14:25; Lk 13:29 [Messianic banquet imagery]; cf. Lk 22:28-30\/\/Mt 19:27-29; Lk 13:28-29 [ restoration of Israel)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Paul&#8217;s apocalyptic worldview<\/p>\n<ul>\n<li>From Jesus to Paul: The messenger becomes the message<\/li>\n<\/ul>\n<ul>\n<li>Apocalyptic themes and scenarios in Paul\u2019s letters\n<ul>\n<li>Revelation and \u201cmysteries\u201d: Paul\u2019s visionary experience (2 Cor 12:1-10)<\/li>\n<li>Dualism:\u00a0 1 Thessalonians 4:13-5:11<\/li>\n<li>Paul\u2019s apocalyptic scenario: Two ages and Christ as transition\n<ul>\n<li>Present evil age<\/li>\n<li>The end of the age and general resurrection<\/li>\n<li>Jesus as the promised end-time Messiah (first and second visits)\n<ul>\n<li>The first and last Adams: Christ as the \u201cfirst fruits\u201d (1 Cor 15:20-26)<\/li>\n<\/ul>\n<\/li>\n<li>Judgment<\/li>\n<li>Future age: \u201cNew creation\u201d<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>4. Relations, significance, legacy<\/p>\n<p align=\"center\">_________<\/p>\n<p><b><a name=\"JohnApocalypse\"><\/a>The Destruction of the Temple in 70 CE and Apocalyptic Responses II: The Case of John\u2019s Apocalypse<\/b><\/p>\n<p>1. Introductory matters and historical context<\/p>\n<ul>\n<li>Apocalyptic genre: Historical apocalypse with a heavenly vision<\/li>\n<li>Historical context:\n<ul>\n<li>Another response to the destruction of the Temple in 70 CE (Babylon = Rome)<\/li>\n<li>Authorship and addressees<\/li>\n<li>The situation in Asia Minor<\/li>\n<\/ul>\n<ul>\n<li>Revising the traditional view of persecution<\/li>\n<li>Social and religious life in the seven cities of Asia Minor: Imperial cults<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>2. Apocalyptic themes and worldview<\/p>\n<ul>\n<li>Vision of the one like a Son of Man and the messages to the churches (chs. 1-3)<\/li>\n<\/ul>\n<ul>\n<li>Heavy influence of Daniel\u2019s apocalypse<\/li>\n<\/ul>\n<ul>\n<li>Vision of the throne and heavenly worship (chs. 4-11)\n<ul>\n<li>Jesus as the (wrathful) Lamb<\/li>\n<li>Beginning of the end: The scroll with the seven seals &#8211; six opened<\/li>\n<li>The twelve tribes of Israel (144,000) worship God and the Lamb<\/li>\n<li>Sevens: The seventh seal and the six of seven trumpets\/disasters<\/li>\n<\/ul>\n<p>&nbsp;<\/li>\n<li>Combat: Vision of Signs (chs. 12-18)\n<ul>\n<li>The woman giving birth, the great dragon and the cosmic battle (ch. 12)<\/li>\n<li>Visions of the beasts and of Babylon the whore: Rome as the end-time evil world order in apocalyptic literature (cf. <i>Sib.Or.<\/i> 3:350-380; <i>4 Ezra<\/i> 11)\n<ul>\n<li>Religious critique of Rome (ch. 13): The beasts and worship of the emperor<\/li>\n<li>Economic critique of Rome (chs. 17-18): Fall of Babylon and lamentations<\/li>\n<\/ul>\n<p>&nbsp;<\/li>\n<\/ul>\n<\/li>\n<li>Judgment: Vision of Satan\u2019s end and the victory of the righteous (chs. 19-20)\n<ul>\n<li>Jesus as king, judge, and cosmic warrior (19:11-16)<\/li>\n<li>End-time banquet: \u201cto eat the flesh of kings&#8230;and the flesh of all men\u201d (19:17-21)<\/li>\n<li>Thousand year reign (millenium) with Christ and the final defeat of Satan<\/li>\n<\/ul>\n<p>&nbsp;<\/li>\n<li>New Heaven and new earth: Vision of the New Jerusalem (chs. 21-22)<\/li>\n<\/ul>\n<ul>\n<li>Function of John\u2019s Apocalypse: Consoling, warning<\/li>\n<\/ul>\n<p>3. Relations, significance, legacy<\/p>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Legacies1\"><\/a>Legacies 1: Apocalypticism c. 300-1800 CE<\/b><\/p>\n<p>1. Allegorizing the apocalypse (late Roman era)<\/p>\n<ul>\n<li>Spiritual battles among early monks: The case of St. Anthony (c. 250-356 CE)<\/li>\n<li>Christianization of the Roman empire: What about Babylon the whore?<\/li>\n<li>Eusebius\u2019 view of Constantine\u2019s empire: God\u2019s final kingdom<\/li>\n<li>Allegorizing and defusing apocalypticism<\/li>\n<li>The case of Augustine (354-430 CE): \u201cCity of God\u201d is here and now<\/li>\n<li>Canonization of the Apocalypse and councils<\/li>\n<\/ul>\n<p>2. Realizing the apocalypse (medieval to early modern)<\/p>\n<ul>\n<li>Medieval era:\n<ul>\n<li>Background to the figure of Antichrist in the middle ages<\/li>\n<li>Mysticism: The case of Hildegard of Bingen (1100s)<\/li>\n<li>The Crusades (1097-1270): Claiming the New Jerusalem<\/li>\n<li>Resurgence of apocalypticism: Joachim of Fiore (c. 1135-1202) and the three ages<\/li>\n<li>Influences: Spiritual Franciscans (1200s) and the Age of the Spirit<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Early modern era:\n<ul>\n<li>Reformations: The case of M\u00fcnster city, \u201cNew Jerusalem\u201d (1533-35) (<i>Discussion<\/i>)<\/li>\n<li>England, Old and New: Legacies for American apocalypticism<\/li>\n<li>Reading contemporary history through apocalyptic eyes: The case of George Joye (<i>Discussion<\/i>)<\/li>\n<li>Revolution and apocalypticism: Movements of the 1600s<\/li>\n<li>Puritan America as the \u201cNew Jerusalem\u201d<\/li>\n<li>Continuing importance in relation to politics<\/li>\n<li>Pre-millenialist and post-millenialist strands<\/li>\n<li>Enlightenment background<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Visualizing the apocalypse<\/p>\n<ul>\n<li>Woodcuts by Albrecht D\u00fcrer (1500s)<\/li>\n<\/ul>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Legacies2\"><\/a>Legacies 2: Apocalypticism from c. 1800-1914<\/b><\/p>\n<p>1. Influential figures and movements of the nineteenth century<\/p>\n<ul>\n<li>Outside the mainstream:\n<ul>\n<li>Joseph Smith (1805-1844) and the Latter Day Saints (Mormons)<\/li>\n<li>William Miller (1782-1849) and the Millerites (or \u201cadventists\u201d): Calculating the end (1844)<\/li>\n<li>Ellen White (1827-1915) and the Seventh Day Adventists<\/li>\n<li>Charles Taze Russell (1852-1916) and Jehovah\u2019s Witnesses (1914 end)<\/li>\n<li>Joseph Rutherford: \u201cMillions now living will never die\u201d (1925 end)<\/li>\n<li>New slogan: \u201cStay alive til \u201875\u201d<\/li>\n<\/ul>\n<ul>\n<li>Into the mainstream:\n<ul>\n<li>British premillenialism and its legacies for American Fundamentalism<\/li>\n<li>John Nelson Darby (1800-1882) and \u201cPremillenial dispensationalism\u201d<\/li>\n<li>Doctrine of the Rapture<\/li>\n<li>Rise of Fundamentalism in the USA and the influence of Darby<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Children of Peace in Toronto: Rebuilding Solomon\u2019s Temple for the New Jerusalem (1812-1889)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>2. Christian Missions and Colonialism<\/p>\n<ul>\n<li>China: The case of the Taiping (&#8220;Heavenly Kingdom&#8221;) rebellion (1850-1868)\n<ul>\n<li>Hung Hsiu-ch\u2019uan (1814-1864), founder and leader<\/li>\n<li>Establishing a movement: God Worshippers Society (from 1844)<\/li>\n<li>Summary of rebellion<\/li>\n<li><i>Discussion<\/i> of &#8220;The Heavenly Chronicle&#8221;<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<ul>\n<li>Latin America: The case of Antonio Conselheiro and Canudos (Brazil), \u201cNew Jerusalem\u201d (1893-1897)<\/li>\n<\/ul>\n<p>3. New ideologies: The case of Marxism (<i>discussion<\/i>)<\/p>\n<p align=\"center\">__________<\/p>\n<p><b><a name=\"Legacies3\"><\/a>Legacies 3: Apocalypticism from 1914-2000<\/b><\/p>\n<p>1. Mainstream: Fundamentalist apocalypticism and events of the twentieth century<\/p>\n<ul>\n<li>Rise of Fundamentalism (and decline of Liberalism) in Post WW II period<\/li>\n<li>Popularity of apocalypticism in American Fundamentalist Christianity: Christ\u2019s literal second coming as one of the fundamentals<\/li>\n<\/ul>\n<ul>\n<li>Assembling the pieces of the \u201cprophetic puzzle\u201d: Hal Lindsey as a case study\n<ul>\n<li>Lindsey\u2019s approach to biblical prophecy<\/li>\n<li>Apocalyptic scenario and key events:<\/li>\n<li>Pointing to Israel\u2019s key role: \u201cthis generation will not pass away\u201d<\/li>\n<li>Identifying the Satanic end-time powers: Cold War and American anti-communism<\/li>\n<li>Nuclear war at the centre of Armageddon<\/li>\n<li>Finding the Antichrist, the \u201cfuture Fuehrer\u201d: Revival of the Roman empire<\/li>\n<li>\u201cUltimate Trip\u201d: Christ\u2019s second coming and the <i>function<\/i> of the apocalyptic message<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>2. Margins: Apocalyptic thinkers and movements<\/p>\n<ul>\n<li>Jehovah\u2019s Witnesses<\/li>\n<\/ul>\n<ul>\n<li>Apocalypticism turns to violent action\n<ul>\n<li>Jonestown<\/li>\n<li>David Koresh and the Branch Davidians at Waco, Texas<\/li>\n<li>Order of the Solar Temple in Quebec and Switzerland<\/li>\n<li>Aum Shinri Kyo in Japan<\/li>\n<li>Heaven\u2019s Gate in California: <i>The Day the Earth Stood Still<\/i> (again)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>3. Secular apocalypse: Popular culture and the media in the late twentieth and twenty-first centuries<\/p>\n<ul>\n<li>Apocalyptic themes in movies and television: Nuclear and viral apocalypse<\/li>\n<li>Science and environmental apocalypse: Humanity as destroyer and\/or potential saviour of the world<\/li>\n<li>New invisible menaces: Viruses (biological and technological) and the apocalypse<\/li>\n<li>Ebola; West Nile (talk about up to date)<\/li>\n<li>Y2K and the media: The end is near (&#8230;or at least a computer crash)!!!!\n<ul>\n<li>Building \u201cbomb-shelters\u201d again?<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"<p>Orientation Introduction to Apocalypticism (Ancient to Modern) Origins, part 1: Ancient Near Eastern Combat Myth Origins, part 2: Persia and Zoroastrian Apocalypticism Origins, part 3: Israelite Prophecy and Wisdom Early Judean Apocalypses Daniel: \u201cHistorical\u201d Apocalypse of Crisis Enoch: Otherworldly Journeys Developments in early Apocalypticism (Judean and Christian) The Dead Sea Scrolls: An Apocalyptic Movement at [&hellip;]<\/p>\n","protected":false},"author":12,"featured_media":0,"parent":1112,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"page-templates\/full-width.php","meta":{"footnotes":""},"class_list":["post-1127","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/pages\/1127","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/users\/12"}],"replies":[{"embeddable":true,"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/comments?post=1127"}],"version-history":[{"count":0,"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/pages\/1127\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/pages\/1112"}],"wp:attachment":[{"href":"https:\/\/www.philipharland.com\/Blog\/wp-json\/wp\/v2\/media?parent=1127"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}