Cultures of Eschatology最新文献

{"title":"Appendix: Cinzia Grifoni, cur., Pseudo-Methodius’ Revelationes in the so-called Third Latin Recension","authors":"","doi":"10.1515/9783110597745-014","DOIUrl":"https://doi.org/10.1515/9783110597745-014","url":null,"abstract":"","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"2015 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":"127768219","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":"Scattered Bones and Miracles – The Cult of Saints, the Resurrection of the Body and Eschatological Thought in the Works of Gregory of Tours","authors":"Pia Lucas","doi":"10.1515/9783110597745-025","DOIUrl":"https://doi.org/10.1515/9783110597745-025","url":null,"abstract":"Gregory of Tours ’ position on the time remaining until the Last Judgment has been interpreted in very different ways among recent scholarship. These contradictory readings are due to an apparent contrast between the bishop ’ s calculations of the number of years since Creation, and the gloomy tone of the tenth book of his Histories . While the numbers seem to express that there was still time, the last book of the Histories is full of prodigia pointing to the Apocalypse. Numbers and signs notwithstanding, it is the underlying concept of the cult of saints in his works that offers an intriguing insight into Gregory ’ s eschatological thinking. To him, the cult of the saints and their relics served as a preview of the Last Things and made tangible fundamental Christian doc-trines such as the afterlife of the soul, the resurrection of the body, and the Last Judgment. By bringing the Last Things into the here and now, the cult of the saints reminded believers of the imminence of the end. ideas afterlife, resurrection saints ’ inconsistent thoughts eschatological","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"8 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":"130723452","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":"Exegesis, Empire and Eschatology: Reading Orosius’ Histories Against the Pagans in the Carolingian World","authors":"Graeme A. Ward, M. Jong, Conor O’Brien, Owen M. Phelan","doi":"10.1515/9783110597745-034","DOIUrl":"https://doi.org/10.1515/9783110597745-034","url":null,"abstract":"This essay seeks to uncover nuggets of eschatological thought in three Carolingian commentaries on the Gospel of Matthew. It does so by examining the different ways that Hrabanus Maurus, Paschasius Radbertus and Christian of Stavelot read and interpreted Orosius’ Seven Books of Histories Against the Pagans, a work of Christian apologetic history composed c. 417. Orosius’ Histories, which were hugely influential throughout the whole of the Middle Ages, typically have been seen as expressing a distinctly eschatological understanding of the Roman Empire, an understanding that is frequently contrasted with that of Orosius’ teacher and dedicatee: Augustine of Hippo. The exegetical reception of Orosius, which has not yet been subject to close scrutiny, reveals that some ninth-century intellectuals did not use Orosius to show that the duration of the world was bound to the lifespan of the Roman Empire. Rather, they employed the Histories as an authoritative account of the beginnings of the ecclesia, the Christian Church. These biblical exegetes fashioned close intertextual bonds between Orosius’ narrative and Matthew’s account of the birth of Christ. By bringing Orosius into dialogue with the central narrative of Christianity, they invested the Histories with eschatological meaning.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"571 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":"125128388","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 Bede Goes On: Pastoral Eschatology in the Prologue to the Chronicle of Moissac (Paris BN lat. 4886)","authors":"Rutger Kramer","doi":"10.1515/9783110597745-035","DOIUrl":"https://doi.org/10.1515/9783110597745-035","url":null,"abstract":"This article presents a close reading of the introduction to the ninth-century Chronicle of Moissac as it occurs in the twelfth-century manuscript Paris BN lat. 4886. It will be argued that the combination of the main text of this prologue – a reworking of Bede’s ideas on the Six Ages of the World – and the interlinear and marginal glosses to this part of the text show that the narrative of the Chronicle as a whole should be understood as an eschatological commentary on the political situation in the Frankish Empire in the early years of Louis the Pious, as seen from the vantage point of an author working in Aquitaine, in the South-Western corner of the empire. At the same time, it will be shown that the text is given a timeless quality through these marginal comments, which may have prompted the copyist responsible for the extant manuscript to maintain them despite the different circumstances at the time.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"18 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":"131756408","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":"Gog and Magog Crossing Borders: Biblical, Christian and Islamic Imaginings","authors":"F. Doufikar-Aerts","doi":"10.1515/9783110597745-021","DOIUrl":"https://doi.org/10.1515/9783110597745-021","url":null,"abstract":"In the realm of eschatology, the history of the apocalyptic peoples Gog and Magog is a world in itself. The Gog and Magog theme plays a role in the eschatological tradition of all three Abrahamic religions. This article revolves around the theme of “ crossing borders ” – geographical, religious, and temporal borders – and investigates the development and dissemination of this wide-ranging motif in medieval literary as well as religious traditions. It considers the key stages in the evolution of the written testi-monies of this motif and its pre-modern afterlife. A detailed analysis of four texts in particular will illustrate the intertwined character of the Gog and Magog motif within the tradition of Alexander the Great and Jewish, Christian and Islamic traditions and eschatology. 1 pose the jizya [the taxes imposed upon non-Muslims], and the community of believers will be one. He will implement his command on earth until the lion will lay together with the cow, who will take him for a bull, and the wolf will be with the sheep, who will take him for the dog, the poisonousness of venomous beasts will vanish and a man can lay his hand on the head of a snake and it does not harm him, and a girl can put a lion to flight, as a boy who puts a small dog to flight. An Arabian horse will have the value of twenty dirham [presumably, very cheap?] and a bull will cost so and so. The earth will return to its shape at the time of Adam, and a bunch of grapes will feed a whole group of people and the same goes for the pomegranate.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"12 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":"133058014","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":"Proper Names","authors":"Aaron Hārūn","doi":"10.1515/9783110597745-039","DOIUrl":"https://doi.org/10.1515/9783110597745-039","url":null,"abstract":"Aaron (OT)/Hārūn (Qur’an) 321, 470–471, 476 ‘Abbāsid/Abbasids, dynasty 318, 322, 333, 421, 633, 635 ‘Abd Allāh/Abdullah, emir of Córdoba 331 ‘Abd Allāh b. ‘Amr b. al-‘Āṣ 406 ‘Abd Allāh b. Wahhāb 327 ‘Abd al-Ghanī Maḥmūd ‘Abd al-ʿĀṭī 418 ‘Abd al-Ḥamīd, Iḅn Ḥabīb’s teacher 327 ‘Abd al-Malik, Umayyad caliph 320, 410 ‘Abd al-Malik b. Ḥabīb 13, 319–333, 349 ‘Abd al-Rahman I, Umayyad emir 331 ‘Abd al-Raḥman II, Umayyad emir 321, 332 ‘Abdallāh b. (al-)‘Abbās 637–638 ‘Abdallāh b. Ḥamza 415, 417–419, 421, 424, 430–434, 438 Abdel Haleem/‘Abd al-Ḥalīm 67, 69, 81 Abel (OT) 265, 705, 710, 719–720, 750 Abjesous the Teacher 183 Abraham (OT)/Ibrāhīm (Qur’an) 66, 195, 219, 263, 271, 297–298, 304, 313–314, 324, 403, 469–470, 472–474, 481, 555, 638, 685, 703, 705, 708, 715, 751, 761 Abū ‘Abd Allāh Muḥammad b. Muḥammad b. Idrisī al-Qurṭubī 398 Abū Bakr ‘Abd al-Razzāq b. Hammām alṢan‘ānī 405–406, 637 Abu Bakr al-Baydak, companion of Iḅn Tūmart 283 Abū Firās b. Di‘tham 417–418 Abū Ḥāmid al-Ghazālī 67, 74–77, 79–81, 416 Abū Hurayra 406 Abū l-‘Abbās al-Ṣaffāḥ, first Abbasid caliph 633 Abū l-‘Alā’ al-Ma‘arrī 73 Abū l-Fidā’ b. Kathīr/Ibn Kathīr 72–73, 394 Abū l-Qāsim b. Ḥawqal 397–398 Abū Muḥammad ʿAbdallāh al-Bashīr alWansharīsī 283 Abū Ṭālib b. ‘Abd al-Muṭṭalib, Muḥammad’s uncle 331 Adah, wife of Lamech (OT) 266 Adam, (OT)/Ādam (Qur’an) 53–54, 144, 199, 212–213, 215, 217, 219, 260, 262, 265–266, 269, 271, 319, 323–324, 406, 467, 469–470, 473–474, 476, 481, 566, 676, 700, 703, 705, 707, 750 Adomnán, abbot of Iona 652 Adso, monk of Montier-en-Der 28, 30, 199, 231 Aethicus Ister 28, 266 Agamben, Giorgio 16, 733, 736–749, 754–756, 772, 801–802 Agathias 85 Agus, Aharon, rabbi 765, 770 Aḥmad, mystic 74 Aḥmad b. Ḥanbal 471 Aḥmad b. Ṣāliḥ b. Abī l-Rijāl 418 Aḥmed Bīcān 409 Ajāmila, brahmin 620 Ajātaśatru, king of Magadha 592 Akbar, Moghul emperor 624–625 Akṣobhya, Buddha 149–151, 378 al-Bīrūnī 184 al-Bukhārī 475 al-Ḍāmī, teacher 428 al-Damīrī 394 al-Hādī ilā al-Ḥaqq Yaḥyā b. al-Ḥusayn, imam 423, 425 al-Ḥākim, Fatimid caliph 284 al-Ḥasan al-Raṣṣāṣ 429 al-Iskandar, al-Iskander see Alexander the Great 325, 394, 401–402, 407 al-Khūshānī 321 al-Kisā’ī 472 al-Manṣūr ‘Abdallāh b. Ḥamza, imam 415, 417– 419, 422, 424, 430–434, 438 al-Murtaḍā, imam of Yemen 425","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"5 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":"115432987","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":"Geographical Names and Toponyms","authors":"","doi":"10.1515/9783110597745-040","DOIUrl":"https://doi.org/10.1515/9783110597745-040","url":null,"abstract":"Aachen 341 Abhirati 149, 378 Acheron 502 Africa 12, 181, 263, 271, 282, 295–296, 301, 327, 330, 392, 395, 411, 638 al-Ahnūm 417, 419, 422, 433–436, 438 al-Andalus 319, 321, 327–333, 348 al-Ghūṭa 307 al-Ḥuraymāt 417, 419, 435 al-Iskandariya 325 al-Maṣāni‘ 422 al-Sarīr 632 Albenga 93, 114 Alemannia 206 Alexandria 49, 52, 200, 398, 402, 408, 654– 655, 657–659 Alexandria Margiana/Marw 632–633 A‘māq, valleys in northern Syria 306, 312 America 789 Amorium 312 ‘Amrān 422, 428 Anatolia 309 Anatolikon 312 Andu 582 Angers 665 Ānis 422 Antioch/Antiochia 279, 314, 487 Aquitaine/Aquitania 195, 343, 647, 649, 652, 654, 698, 700, 722–723 Arabia 16, 298, 416, 631–632, 637–638, 640 Arabian Peninsula 14, 400, 415–416 Armageddon (OT) 145, 289 Armenia 635 Asia 1, 2, 8, 144, 285, 295, 382, 396, 450, 454, 492, 533, 633, 635 Asia Minor 165–166, 170–171, 174–175, 196, 391 Assyria 685, 755 Asturias 349, 647 Atlakh 633 Aurillac 441–443 Auschwitz 737, 746, 770 Austrasia, Merovingian kingdom 563, 646, 651– 652, 663 Avignon 443, 448, 459, 664–665 ‘Ayn Jalut 77 Ayodhyā 623 Babel (OT) 254, 262–263, 265 Bābilyūn, part of medieval Cairo 638 Babylon/Babylonia in Mesopotamia 173, 175, 199, 220, 638, 678, 703, 717, 755 Baghdād 74, 77, 80, 144, 634–636 Balkh 632 Bamberg 32 Barcelona 699 Basel/Basle 459, 760 Beirut 321 Belgium 675 Bemthang 382 Benares/Vārāṇasī 134, 362, 621–623 Benevento 445 Bengal 368 Berkeley 805 Berlin 47, 93, 759, 764, 766, 770, 773, 775, 778, 783, 786, 807–809, 815 Bern 198, 647, 656, 661, 759 Bethlehem 58, 568 Bewcastle 561, 565 Bhutan 376 Bielefeld 807 Biwa, lake 537 Bkra bzang, Mt. 366–368 Bochum 807–808 Bodh Gayā 369, 374 Bohemia 448 Bordeaux 456 Bourges 647 ’Bras mo gshongs, Tibetan Hidden Land 366, 368 ’Bras mo ljongs, Tibetan Hidden Land 376 Bremen 459, 647 Britain 642, 651–652 Bukhara 633 Burgundy 36, 647, 649, 651–652, 663 Byzantium see also Constantinople 11, 84, 95, 200, 220, 230, 301, 310, 320, 610 Caesarea 309 Cairo 78, 322, 398, 638 California 805 Cambridge 403, 457–458, 764 Cana 754 Canterbury 554, 667 Cao state 581 Capua Vetere 87, 108 Carmona 331–332","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"40 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":"131457703","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":"Manichaean Eschatology: Gnostic-Christian Thinking about Last Things","authors":"","doi":"10.1515/9783110597745-012","DOIUrl":"https://doi.org/10.1515/9783110597745-012","url":null,"abstract":"","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"20 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":"134372793","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":"Apocalypse Now? Body, Soul and Judgment in the Christianisation of the Anglo-Saxons","authors":"M. Dunn","doi":"10.1515/9783110597745-028","DOIUrl":"https://doi.org/10.1515/9783110597745-028","url":null,"abstract":"Argues against assertions that apocalyptic was a good starting point for the conversion of the Anglo-Saxons to Christianity. Surveys the gulf the Christian Church had to overcome in terms of type for religion,; funerary ritual and afterlife belief; nature and make-up of the soul; judgment; the souls of pagan ancestors; and concepts of time.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"14 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":"125204938","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 Multiple Uses of an Enemy: Gog, Magog and the “Two-Horned One”","authors":"J. Heiss","doi":"10.1515/9783110597745-032","DOIUrl":"https://doi.org/10.1515/9783110597745-032","url":null,"abstract":"One of the most famous historians of medieval Syria, Ibn al-Athīr (1160–1233), who as a young man fought in Saladin’s army against the Europeans later called crusaders, mentions the incursion of the Mongols (he refers to them as Tatars) into the domain of the Khwarizm Shah in his annalistic “perfect history” at the year 617/ 1220. The passage is one of the rare instances where an Arabian historian turns directly to his readers/hearers, when he writes: “For a number of years I continuously avoided the mention of this event, deeming it too horrible, so that I loathed its mention.”1 He then proceeds to describe the singularity of the gruesome events, comparing them with the story of the Banū Isrā’īl and Bukht Naṣr (the Israelites and Nebuchadnezzar), and the destruction of Jerusalem. He claims: “Indeed, history does not contain anything which comes near to it [the catastrophe of the Mongols] or gets close to it.”2 After reflecting on the past, Ibn al-Athīr turned to the future and speculated: “Possibly, there will never be a calamity like that until the world becomes extinct and the earth ceases to exist except [he simply says] Gog and Magog3.” With that, Ibn al-Athīr alluded to a tradition that originated in the Near East, in the Old Testament, and that is common to all monotheistic religions: the stories of Gog and Magog, Alexander the Great, and the End of Times. These legends were so well known and so often repeated that Ibn al-Athīr only needed to mention the name of Gog and Magog to evoke the stories around them in the memory of his readers/hearers. The names of Gog and Magog occur for the first time in the Old Testament (Gen. 10:2; Ezek. 38–39), where Gog seems to be a king and Magog the region where he reigned. In the New Testament, Gog and Magog appear in the Book of Revelation (20:8), where both are peoples who will invade the earth at the End of Time.","PeriodicalId":126034,"journal":{"name":"Cultures of Eschatology","volume":"358 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":"122751380","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}