Cultures of Eschatology最新文献

{"title":"Arguing for Improvement: The Last Judgment, Time and the Future in Dhuoda’s Liber manualis","authors":"Miriam Czock","doi":"10.1515/9783110597745-026","DOIUrl":"https://doi.org/10.1515/9783110597745-026","url":null,"abstract":"The role of eschatology and the Apocalypse as part of theological discourse in the Carolingian age (c. 750 – 950 CE), has been widely studied. Nevertheless, the complicated temporal structure of biblical revelation of which the Apocalypse is only one of many parts and its impact on the discourse of the Carolingian endeavor to correct Christian society has hardly been looked into. As a consequence, the development of ideas of futurity expressed in argumentative patterns associated with ideas of revelation and the Last Judgment, is rather underresearched. This oversight is a serious one, because it obscures a specific approach to time, as well as a conglomeration of ideas about the Christian way of life. This article explores the discursive techniques that formed an extensive matrix of moral norms connected to temporal patterns, rooted in the interpretation of the Bible. It focuses on Dhuoda ’ s Liber manualis as just one voice in a much broader and diverse Carolingian discourse. The centrality of an eschatological world-view in the Middle Ages and the influence of apocalyptic thought on medieval life have often been emphasised. 1 For the early Middle Ages, discussion has mainly revolved around the question of whether there was a heightened apocalyptic fear around 800 that drove society to look for signs of the apocalypse, and stimulated the development of computistic, astrological and cosmological ideas. 2 While these discussions have centred on the role of the Apocalypse as a driving force of change in matters of time measurement, James Palmer has recently argued that the Apocalypse was not central to innovations in that field. interpretation on just one in the broad diverse Carolingian taking s Liber manualis as an example of how argumentative patterns and exhortations be modelled on a time frame derived from exegesis. It looks closely at how admonitions associated with specific of relation about and Last","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125496460","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Eschatological Relativity. On the Scriptural Undermining of Apocalypses in Jewish Second Temple, Late Antique and Medieval Receptions of the Book of Watchers","authors":"Matthias Däumer","doi":"10.1515/9783110597745-015","DOIUrl":"https://doi.org/10.1515/9783110597745-015","url":null,"abstract":"The First Book of Enoch (third century BCE) is currently placed between apocryphal and canonical status. Its position at the end of the Old Testament mirrors and prefigures the Book of Revelation of the New Testament. The first part of this pentateuch, the Book of Watchers is named after angels who slept with human females, thus creating heroic, but uncontrollable giants. The protagonist Enoch visits the Beyond in order to bring these Watchers’ pleas to God – thus creating the starting point of the socalled Jenseitsreisen (“Journeys to the Beyond”). While the genre of Jenseitsreisen had its heyday in the high Middle Ages, the Book of Watchers is believed to have been unknown at the time, only to reappear in the fifteenth century CE in a version written in an Old-Ethiopian language. In my contribution to the volume, I wish to suggest another theory of reception. My aim is to show how the plot of the Book of Watchers was included in chronological religious material up to the thirteenth century CE, creating a long durée narrative about a culture, writing tradition and way of thinking that is subversive to salvific history and its dogmatic eschatology.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126869591","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Death and Pollution as a Common Matrix of Japanese Buddhism and Shintō","authors":"Bernhard Scheid","doi":"10.1515/9783110597745-027","DOIUrl":"https://doi.org/10.1515/9783110597745-027","url":null,"abstract":"Starting from two famous examples of death taboos in sources from the seventh and tenth centuries, respectively, this article argues that the Japanese taboos regarding pollution (kegare) , which have become intimately associated with Shint ō , are actually a product of different cultural influences and came into being only at a time when worship of Buddhist and local deities (kami) already existed side by side. My focus, how-ever, is not the question when and where such taboos originated, but why they were sustained during many centuries which were dominated by a Buddhist world view. My conclusion is that the concept of kegare , and by extension the deities who defined what was pure and what was defiled, became an important means to single out Buddhist clerics as specialists dealing with death and the ensuing pollution. Kegare , therefore, served as a non-Buddhist concept for the benefit of Buddhism. To back up this argument, the article contains several examples from literary sources which provide insights into the interactions between daily life at court and the pantheon in Japan ’ s premodern period.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"143 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122132330","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The History of Ibn Ḥabīb: al-Andalus in the Last Days","authors":"A. Christys","doi":"10.1515/9783110597745-018","DOIUrl":"https://doi.org/10.1515/9783110597745-018","url":null,"abstract":"The Andalusi scholar ʿAbd al-Malik b. Ḥabīb (d. 853) was remembered as a legal scholar whose judgements were cited until recent times, but he was active in several other fields. A work of universal history, the History (Kitāb al-ta’rīkh), surviving in a single thirteenth-century copy, was attributed to him. Beginning before creation, it covers the prophets and early caliphs before focusing on the conquest of Spain, ending with a brief account of the rise of Umayyads and a prediction of their downfall. Ibn Ḥabīb was also responsible for introducing into al-Andalus the practice of collecting and commenting on ḥadīth – sayings attributed to the prophet Muḥammad and his followers. Ibn Ḥabīb himself became a noted authority on ḥadīth and used them extensively in the History. Many relate to incidents in the life of king Solomon that are implied but not explained in the Qur’an, which were woven in with stories of his supposed activities in Spain. The text also introduces into the narrative ḥadīth from Egypt and elsewhere about the Last Days, adapted to the Umayyad realm at a period of instability. This paper argues that these apocalyptic ḥadīth are a key to understanding the History’s representation of al-Andalus in the ninth century.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132940937","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Death and Eschatological Beliefs in the Lives of the Prophets according to Islam","authors":"R. Tottoli","doi":"10.1515/9783110597745-024","DOIUrl":"https://doi.org/10.1515/9783110597745-024","url":null,"abstract":"Islamic stories of the prophets include themes and motifs of eschatology and death. The genre dedicated to the stories of the prophets includes many accounts of prophets meeting the Angel of Death. Most of these concern attempts by the prophets to delay their death, or even report that the prophets feared death. Others, however, reflect a different religious attitude, seeking to inspire trust in the fate of good believers by showing that the prophets were not afraid of death and were confident in God ’ s Final Judgment. In ḥ ad ī th literature, prophets are also mentioned in reports dealing with the Day of Judgment, such as in traditions about the prophets being asked to intercede for believers before God. Jesus is also frequently mentioned in eschatological stories, because of his return before the end of time and his killing of the Antichrist. Later literature added further narratives connecting prophets to death and the End Times. All these accounts demonstrate the widespread diffusion of an interest in the themes of death and eschatology, in particular as associated with the prophets.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"332 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124678272","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"On some Buddhist Uses of the kaliyuga","authors":"Vincent Eltschinger","doi":"10.1515/9783110597745-010","DOIUrl":"https://doi.org/10.1515/9783110597745-010","url":null,"abstract":"Although their respective cosmologies have much in common, Hinduism and Indian Buddhism have, from an early period, developed fairly independent eschatological doctrines and prophecies that testify to widely diverging apocalyptic anxieties and hermeneutic strategies. Whereas Hinduism, from the second – third centuries CE on-ward, invariably resorted to a four-period degeneration scheme ending with the dreaded kaliyuga (often compared with Iron Age as described by Hesiod), sure signs of which the Brahmins saw in foreign rule over India and the increase in “ heresies ” (e.g., Jainism and Buddhism), the Buddhists were (and to some extent remain) ob-sessed with the gradual decline and final itself, a Quite unexpectedly , The present at the most significant instances of the Indian appropriation of the kaliyuga , discussing them and attempting to disclose their internal logic. It ends with a detailed discussion of the question whether and under which circumstances appear in the End Times. Eltschinger them in light of the scenario of the End. Such a posteriori, or after-the-fact, uses of apocalypticism are often reactions to major historical changes [ … ] that do not fit into the received view of provi-dential history. By making a place for such events in the story of the End, the final point that gives all history meaning, apocalyptic eschatology incorporates the unexpected into the divinely foreor-dained and gives it permanent significance. ” In what follows, I provisionally distinguish between apocalyptic and cosmological accounts of the eschaton . Whereas cosmological eschatology is fo-cused (generally in the present tense) on the disappearance of the universe as a whole in both its physical and metaphysical constituents, apocalyptic eschatology often consists in a prophecy (gen-erally in the future tense) that interprets dramatic present-day events as sure signs of the End. Kalkin, will the mountain horses, elephant masters, kings in gold chariots, and armed warriors. There will be ninety million dappled mountain horses swift as the wind, four hundred thousand elephants drunk with wine, five hundred thousand chariots, six great armies, and ninety-six crowned kings. Kalkin, with Ś iva and Vi ṣṇ u, will annihilate the barbarians with this army. Ferocious warriors will strike the barbarian horde. Elephant lords will strike elephants; mountain horses will strike the horses of Sindh; kings will strike kings in equal and unequal combat. ū m ā n, son of Mah ā candra, will strike A ś vatth ā man with sharp weapons. Rudra will strike the protector of the barbarian lord, the master of all the demons. The wrathful Kalkin will strike K ṛ nmati. Kalkin, with Vi ṣṇ u and Ś iva, will destroy the barbarians in battle with his army. Then Cakrin will return to his home in Kal ā pa, the city the gods built on Mount Kail ā sa. At that time everyone on earth will be fulfilled with religion, pleasure, and prosperity. Grain will grow in the wild, and trees will bow with ","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"40 20","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132389593","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Eschatology as Occidental Lebensform: The Case of Jacob Taubes","authors":"","doi":"10.1515/9783110597745-037","DOIUrl":"https://doi.org/10.1515/9783110597745-037","url":null,"abstract":"","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"88 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133063648","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Political Propheticism. John of Rupescissa’s Figure of the End Times Emperor and its Evolution","authors":"Elena Tealdi, L. Coote","doi":"10.1515/9783110597745-023","DOIUrl":"https://doi.org/10.1515/9783110597745-023","url":null,"abstract":"This article examines the connection between political prophecy and apocalyptical expectations during the Middle Ages. It focuses on the figure of the emperor of the end times in John of Rupescissa ’ s prophetical commentaries and works. In Rupescissa ’ s thinking, the figure of this final emperor is key to his exploration of the interaction between a universal temporal power and the spiritual one. The emperor ’ s role in Rupescissa ’ s eschatological thinking developed as the European political balance, and particular the position of France, changed. The analysis of Rupescissa ’ s use and evolving interpretations of various prophetical sources highlights the different roles played by the temporal power in the expected imminent events of tribulation and salvation. which is interpreted as an sign within the context of Rupescissa ’ s sequence of events leading to the apocalypse indicating the beginning of the persecution and ultimate restoration of the Church. The seventh intention deals with the clergy ’ s loss of material goods, and the eighth describes the Western Antichrist. The ninth to twelfth describe the actions of benign apocalyptic characters, namely the reparator and the two witnesses of Revelation 11:3, identified as friars minor, as well as a saintly French king. The thirteenth and fourteenth intentions discuss the persecution of both regular clergy and the Order of Friars Minor, while the fifteenth predicts the persecution of important towns. The sixteenth intention can be considered to be the core of the work: it explains the meaning of being saved in the aftermath of the Antichrists ’ persecution. The seventeenth, eighteenth, and nineteenth intentions depict the appearance of the Western Antichrist and the events immediately before, during, and after the millennium of peace. The twentieth and final intention is a compendium of the prophetic quotations used by the in building the chronology of the eschatological plan. Christ and the reformer 64 of the whole devastated world will be sent: blessed is the man who will pray for him to come soon; however, he should do penance in the meantime. All those who will flee from evil to the mountains will be saved, since the Lord ’ s vengeance will come over each and everyone, the blessed and the unblessed. And blessed will be all who were mentioned in the text before, if they die well and in peace: and let them die soon, so that they do not have to see so much evil, and do not have to worry about whom they would leave their inheritance to, since he who acquires will not own anything, and he who owns will not keep what he possesses, because the wheel of fortune has already come to bring the afore-men-tioned fall.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"72 3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116472134","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Eschatologies of the Sword, Compared: Latin Christianity, Islam(s), and Japanese Buddhism","authors":"P. Buc","doi":"10.1515/9783110597745-016","DOIUrl":"https://doi.org/10.1515/9783110597745-016","url":null,"abstract":"This chapter focuses on the role of eschatology in violence, across several ensembles, premodern catholic Christianity (with a focus on the First Crusade), medieval Japanese Buddhism, Twelver Imamite Shi ’ a Islam, and twelfth-century Almohad Mahdism. In particular, it looks at the impact of beliefs in the nature of the eschatological moment on the conduct of war, including intra-cultural war. These eschatologies assumed corruption and evil in the world. All these ensembles could trust that the eschatological moment called for the purge of evil, including in one ’ s own ranks. The call for violent purge was exceptional in Japan, and limited to the Hokke School founded by Nichiren, likely because of both its eschatology and its intolerant exclusivism, which brings it close to medieval Catholicism and the aforementioned versions of Islam, in their refusal to accept the orthodoxy of other variants of the true religion. What can a comparison between medieval Japan and medieval Catholic Europe, with an additional foray into classical and medieval Islams (plural), 3 tell us about the role of eschatology (including apocalyptic expectations) in provoking, explain-ing, or shaping armed violence? Evidently, human beings do not need organised religion in order to wage war; nor is religion war ’ s sole source of meaning or legiti-macy. One should look at religion, rather, as one among several Bedingungen der Möglichkeit , “ conditions of possibility ” , for war. 4 One can also explore whether specific visions of the end push human beings to armed violence and provide scripts for it. 5 East and West had aimed in their struggles at the same thing. With the same violence, the one as the other wanted the unity promised by the prophets, the founders of their respective laws. Furthermore, they were moved by the same force, fear. When I consider Mu ḥ ammad or Gregory VII, I see the same terror for the Last Day, the same tremor that propels two worlds the one against the other: They make haste because they believe that they are at the edge of their last instant. On both sides, a fearsome angel pushes them to the same clash, and the same force is paralyzed by its opposite. 59","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133875060","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Zaydī Theology Popularised: A Hailstorm Hitting the Heterodox","authors":"J. Heiss, Eirik Hovden","doi":"10.1515/9783110597745-022","DOIUrl":"https://doi.org/10.1515/9783110597745-022","url":null,"abstract":"This article examines the apocalyptic interpretation of natural phenomena in Islam, analyzing the religious and political aspects of a story about a hailstorm hitting a village in the southwest corner of the Arabian Peninsula sometime around 1205–1210. According to certain contemporary Zaydī interpretations, through this catastrophe God was directly intervening in order to punish the followers of a sub-branch of Zaydism in Yemen, the so-called Muṭarrifiyya. Whereas the Zaydī imam al-Manṣūr ʿAbdallāh b. Ḥamza and his followers argued that God would repeatedly intervene in the natural world, statements ascribed to the Muṭarrifiyya assert that he would only start the process of creation, with the physical world transforming itself on a continuous basis thereafter. Because the imam and his followers would interpret natural phenomena as signs sent by God, the hailstorm was considered to be a punishment of the village’s inhabitants, the Muṭarrifīs, who subscribed to practising the wrong creed. After having met their resistance, the imam had declared previously the Muṭarrifīs to be unbelievers. In doing so, he used the imagery of the End Times to legitimise his attack and the confiscation of their property. This article analyses in detail the story about the hailstorm, which was written by a secretary of the imam, and connects it to other contemporary texts. It demonstrates how scholarly categories of theology and cosmology were popularised and politicised in order to create communities and hierarchies and to draw boundaries of inclusion and exclusion.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"172 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122994011","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}