APOCALYPTIC VISIONS OF

Modern French Identities, 2013

CrossCurrents, 2018

L’auteur se penche sur plusieurs légendes religieuses concernant la fin du monde. On étudie ici le mythe du Dernier Empereur à partir du VIIe siècle, avec une analyse de la Vision du Pseudo-Méthode et de l’oracle de la Sibylle de Tibur. L’eschatologie de la période suivante (par exemple, la vision de saint André Salos) allait concevoir le dernier empereur comme le libérateur de Contantinople et le restaurateur du christianisme.

Pharos Journal of Theology , 2021

The article has three parts. Firstly, we give an overview on how the Greek-Hellenistic imperialism provoked apocalypticism as a way of resistance to colonization (e.g. Egypt and Judah). Secondly, we show how the early African apocalypticism is very similar to that of the Ancient Near East. In many African countries, colonization was perceived as an apocalyptic phenomenon. Within this mind-set, apocalypticism became an information system that speculated about the true nature of time, space and being. This information system also gave solutions to how the coming destruction could be ameliorated by human ingenuity and actions. This ideology informed liberation movements like the Chimurenga and others. Thirdly, we analyse how the anti-imperial apocalypticism was calmed by an imperially formatted Christianity. Elements like the belief in heaven created a naïve world-denying attitude: 'this world is not my home I am just passing through.' Within the African apocalyptic mind-set, COVID-19 is an ambivalent phenomenon. Initially, it was perceived as God's judgment on the ungodly West, but perceptions quickly changed as it later ravaged Africa. Many government officials voiced that COVID-19 is a well-promoted hoax by fake news of prominent western media houses. Some dismissed the existence of the pandemic while others declared that the vaccine is the dreaded 666 mark of 'the beast' or the protective masks were blamed the masks of 'the beast'. COVID-19 apocalypticism thus can be understood as an anti-modern, xenophobic way of constructing identity.

In the first century CE, significant parts of the Christian church expected Jesus to return in a triumphant fashion. Today in the United States, significant parts of the Christian church still expect the imminent return of Jesus. This paper explores the variety of explanations for the continuing popularity of apocalyptic ideas. Building on existing scholarship, I suggest a number of new reasons why apocalyptic thought continues to be part of Christianity. These reasons also help us understand why the roots of apocalyptic thought will never be fully explained.

Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader., 2005

ISLE Interdisciplinary Studies in Literature and Environment, 2022

This is a prepublicaiton draft. Please see the journal website for the final version. Apocalypse is commonly thought of as a world-ending future event. However, for racialized peoples whose futures have been sacrificed to institutions like colonialism and capitalism, apocalypse has already occurred and becomes available to realism; apocalypse most approximates the referential experience of being made futureless. Following Fredric Jameson’s description of realism as a genre that offers the possibility of knowledge, and taking Indra Sinha’s Animal’s People as an example, I submit that apocalyptic realism makes apocalypse knowable as a form of historically produced expendability. But I also argue that in apocalyptic realism worldending includes minor forms of endurance and agency.

THE C.1ST MODEL OF THE APOCALYPSE. OBJECTIVE THEORIES ARE OFFERED TO EXPLAIN FACTS. It is simply obvious that where there are no facts, no theory is necessary, and when theories disagree with facts, then theories, not facts, must change. These principles are elementary, according to Sherlock Holmes. ‘The difficulty is to detach the framework of fact – of absolute undeniable fact- from the embellishments of theorists.’ A first-century (Preterist) theory of the Apocalypse explained here - writer and reader in the same generation.

The publication of The Old Testament Pseudepigrapha (henceforth OTP), edited by J.H. Charlesworth, 1 is a major eVent for the current renaissance of pseudepigrapha studies and for biblical studies generally. The purpose of this article is to offer some assessment of the treatment of apocalyptic literature in vol 1 of OTP, 2 with the interests of NT students and scholars especially in mind. OTP is the first collected edition of the pseudepigrapha in English translation since 1913, when The Apocrypha and Pseudepigrapha of the Old Testament (henceforth APOT), edited by R.H. Charles, was published. Its most obvious difference from APOT is the very much larger number of works which are included. .¿ΡΟΓ contained only six apocalyptic works (4 Ezra, 2 Baruch, 3 Baruch, 1 Enoch, 2 Enoch, and Sib. Or. 3-5). OTP includes these six, three of them in longer forms (4 Ezra with the additional chs. 1-2,15-16; 2 Enoch with the final chs. 69-73; and the complete collection oí Sib. Or. 1-14), and in addition thirteen other works in its section 'Apocalyptic Literature and Related Works'. None of these thirteen appear in APOT. In fact there are also two more works which really belong in this section of 077, since they are unambiguously apocalypses (Ladder of Jacob and Ascension of Isaiah), but which have been assigned to vol 2? OTFs selection of apocalypses is also larger than that projected for the series Jüdische Schriften aus hellenistisch-römischer Zeit (henceforth JSHRZ) or included in The Apocryphal Old Testament, edited by H.F.D. Sparks. 4 Of course, biblical scholars have never depended solely on APOT for their knowledge of the pseudepigrapha, but it has tended to influence their sense of the range of pseudepigraphical works which are really relevant as 'background' to the NT. Certainly, the common views of the character of ancient Jewish apocalyptic have been