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Modern Christians are made fun of for their view of the “End of the World” or “The Final Judgment”. Some Catholics have taken it so far that they actually believe in the physical resurrection of the dead, causing many to bury their dead in a concrete cask so that the physical parts will be available for this event. Where did this thinking go astray to end up with such an illogical belief?
The Asia Pacific Journal of Anthropology, 2011
The intensifying global spread of apocalyptic forms of Christianity, now well established in Papua New Guinea, has popularised readings of the Bible that stress a cataclysmic end of the world from which only the faithful will be saved. This paper examines the way that this apocalyptic discourse is being embraced by the Lelet of central New Ireland, taking the case of an earthquake that occurred during the year 2000. Apocalypticism is increasingly the operative explanatory framework for unusual events that are seen as signs. However, recourse to it varies between individuals. Signs are very carefully examined and various theories, new and old, are considered before an explanation is finally accepted. I argue that the acceptance of new beliefs does not always depend on the existence of prior similar beliefs, and neither are older beliefs simply displaced by the new.
Lutheran Forum , 2022
This article provides an extended overview of Chantal Delsol's _La Fin de la Chrétienté_ (2021). It then seeks to extend Delsol's argument by asking, whether it is it true that the Christian civilization has been dying around us only in the past two centuries, under modernity’s assault, or whether it has perhaps always been fighting off a native rigor mortis. To argue in favor of the latter, the article goes on to consider some forth- and fifth-century witnesses.
Lingua Posnaniensis, 2015
The increased prevalence of discourse concerning the expected end of the world was observed in various countries and manifested in various genres especially in the years 2000 and 2012. Some of the discourse was conducted in a serious manner, whereas other instances included humorous motifs and were used for commercial purposes.The aim of this paper is to take a closer look at the typical motifs prevailing in the discourse concerning the end of the world, with special emphasis on the humorous aspect - both universal and culture-specific. Texts found on Polish, German, English and Russian websites were analyzed.In the studied material, the end of the world was understood literally and broadly - in terms of extermination of the human race, eschatology - or narrowly, in terms of statistical data concerning the death of a given number of people, or even individually, referring to the imminent ending of each person’s particular world. T he metaphorical meaning of the end of the world was ...
The doctrine of the resurrection of the dead at the end of time has often been the subject of speculation in the history of theology, seen especially in the influence of Augustine. The Reformers, seeking to avoid speculation here as elsewhere, turned to meditation on the risen Christ. This article expounds two Reformed accounts, those of Heinrich Bullinger (1504-1575) and Francis Turretin (1623-1687), which follow an anti-speculative rule formulated by Calvin: 'we keep our eyes fixed upon Christ.' This rule, it is seen, also presses them to deny the Lutheran doctrine of the ubiquity of Christ's humanity.
A study of millennial expectation and spirituality in the Middle Ages, focusing on Anselmian, Franciscan, and female cloistered spirituality. The paper argues that eschatological expectation in the Middle Ages is less important as a theological trope, and more as a motivator for spiritual and social transformation. [Forthcoming in Apocalypses in Context, ed. Murphy and Schedtler, Fortress Press 2016]
The millennium passed with no End of the World, no Parousia or appearance of Christ, no kingdom of heaven to relieve their abject misery, and Christians realised they had been fooled. They turned to the more sincere religion of the heretics at the grass roots previously tolerated by the established Church as powerless and inconsequential. The enormity of Christianity has been hidden by writers, even Jewish ones, claiming it taught a humane way of life, tending the poor and the sick. Really, the Catholic mendicant orders were a response to the popularity of heresies and their apostolic poverty. The voluntary poverty of these monks was meant to match the voluntary poverty of the Parfaits and the Cathar and Waldensian missionaries who wandered around in pairs emulating the life of Christ and his apostles.
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