This is an article about eschatology, ressentiment , and Christian nationalism. It is also about the unfixed nature of the nationalist imagination, the mutability of the ethical form, and the consequences of the various masks that ethics takes. My
Ressentiment and Christian Nationalism in the Anthropology of Christianity
Erika Friedl and Reinhold Loeffler
This article is an ethnographic dissection of ideas pertaining to eschatology in a Shi’a Muslim tribal area in Iran that reveals the syncretistic possibilities in lived Islam, the generosity of the local culture regarding matters of religion, and individuals’ motivations for selecting certain possibilities to think about death and the afterlife. A common theme is for people to look at religious tenets as they pertain to this-worldly relations and can be approached with empirical experiences, all within the general frame of a regulated universe created by a merciful, understanding God. Research for this discussion stretched across 50 years in Iran.
In Gamrie, an Aberdeenshire fishing village home to 700 people and six millennialist Protestant churches, global warming is more than just a 'hoax': it is a demonic conspiracy that threatens to bring about the ruin of the entire human race. Such a certainty was rendered intelligible to local Christians by viewing it through the lens of dispensationalist theology brought to the village by the Plymouth Brethren. In a play on Weberian notions of disenchantment, I argue that whereas Gamrie's Christians rejected global warming as a false eschatology, and environmentalism as a false salvationist religion, supporters of the climate change agenda viewed global warming as an apocalyptic reality and environmentalism as providing salvific redemption. Both rhetorics - each engaged in a search for 'signs of the end times' - are thus millenarian.
Judaism and Political Theology
Alana M. Vincent
being done in Christian theology to suggest that all that remains is for humanity to wait patiently for the eschatological curtain to fall, it is reasonable to say that the majority of this work is oriented towards discerning (and enacting) humanity
New Forms of Political Action in Israeli Channeling
In this article I examine eschatological beliefs and practices among channels in Israel and abroad, and show that they demonstrate an avoidance of traditional, group-oriented political action, and an embrace of alternative, spiritual action performed individually. This is linked to Israel's shift to a neo-liberal economy and culture in the last few decades, where self-accountability has become the norm. Channeling teaches an extreme version of self-divinity, claiming that a person creates all aspects of his or her life and objecting to outside authority and regulation. It believes in a coming of a New Age of light and that the means to achieve it are personal quests for individual empowerment, which are anticipated to affect the whole world via the “virtual aggregate group,” an energetic reservoir that replaces the traditional group. Channels are engaged in alternative political action, attempting to change the world by virtually pooling spiritual resources.
"All the calculated ends have already passed, and it now depends entirely on repentance and good deeds" (Sanhédrin). This rabbinic word of caution about anticipating the exact date of the arrival the Messiah would apply to all such hopes and calculations associated eschatological movements throughout history, as well as expectations bound the new millennium. Whether waiting for a new heaven to descend peacefully on earth or some final apocalyptic disaster, presumably covered by CNN, energies unleashed by the concept of the new millennium could be turned 'repentance and good deeds' the world might indeed be transformed messianic place. But the odds seem to be against such a radical transformation.
Apocalyptic Endings and New Beginnings in Science Fictional New London(s)
This article looks at the sub-genre of apocalyptic science fiction and explores the ways that a range of contemporary writers engage with natural, climatic disasters and the damage wrought to the planet in the Anthropocene era. The novels under discussion are Maggie Gee's The Flood and The Ice People, Adam Roberts's The Snow, Stephen Baxter's Flood and Stephen Jones's creative compilation Zombie Apocalypse. The novels are analysed as examples of revelatory eschatological and apocalyptic literature that implicitly borrow from canonical religious writings of the past. The article analyses the apocalyptic narratives as predictors of both the end of the world and the coming of a new age. It focuses primarily on the novels' relationship to apocalyptic discontinuity and to end-of-the-world scenarios that are predicated on the forces of nature.
Philip McCosker and Ed Kessler
roots, or with present-day Jews in mind, or even eschatologically? The global religious and political landscape has been dramatically transformed in the fifty years between Nostra Aetate and ‘The Gifts and the Calling of God are Irrevocable’, primarily
Erich Fromm’s Early Writings (1922–1930)
tendency of the authors defending this thesis’. 14 In Fromm’s view, Christianity was originally ‘a messianic revolutionary movement’, bearing the message of eschatological expectation, the imminence of the Kingdom of God. The early Christian community was
Commission for Religious Relationships with the Jews
Genesis (1:2); and Lady Wisdom in the Ketubim (e.g., Proverbs 8–9) invites all to her eschatological banquet. But is it sufficient for Christianity? Christians view the Spirit of God as sent by and through the historical Jesus. Do Christians view the