Throughout Christian history, apocalyptic visions of the approaching end of time have provided a persistent and enigmatic theme for history and prophecy. Apocalyptic literature played a particularly important role in the medieval world, where legends of the Antichrist, Gog and Magog, and the Last Roman Emperor were widely circulated. Although scholars have long recognized that a body of Byzantine prophetic literature served as the source for these ideas, the Byzantine textual tradition, its sources, and the way in which it was transmitted to the West have neve been thoroughly understood. For more than fifteen years prior to his death in 1977, Paul J. Alexander devoted his energies to the clarification of the Byzantine apocalyptic tradition. These studies, left uncompleted at his death, trace the development of a textual tradition that passed from Syriac through Greek to Slavonic and Latin literature. Using a combination of philological and historical detection, the author establishes the time, place, and circumstances of composition for each of the major surviving texts, identifying lost works known only through descriptions. In showing how Byzantine prophecy served as a bridge between ancient eschatological works and the medieval West, Alexander demonstrates that apocalyptic literature represents a creative source for the expression of political and religious thought in the medieval world. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1985.

The contemporary study of Jewish apocalypticism today recognizes the wealth and diversity of ancient traditions concerned with the “unveiling” of heavenly matters‒‒understood to involve revealed wisdom, the revealed resolution of time, and revealed cosmology‒‒in marked contrast to an earlier focus on eschatology as such. The shift in focus has had a more direct impact on the study of ancient “pseudepigraphic” literature, however, than in New Testament studies, where the narrower focus on eschatological expectation remains dominant. In this Companion, an international team of scholars draws out the implications of the newest scholarship for the variety of New Testament writings. Each entry presses the boundaries of current discussion regarding the nature of apocalypticism in application to a particular New Testament author. The cumulative effect is to reveal, as never before, early Christianity, its Christology, cosmology, and eschatology, as expressions of tendencies in Second Temple Judaism.

This new addition to the Holy Cross Studies in Patristic Theology and History series explores early Christian views on apocalyptic themes.

Apocalypticism arose in ancient Judaism in the last centuries BCE and played a crucial role in the rise of Christianity. It is not only of historical interest: there has been a growing awareness, especially since the 2001 terrorist attacks on the United States, of the prevalence of apocalyptic beliefs in the contemporary world. To understand these beliefs, it is necessary to appreciate their complex roots in the ancient world, and the multi-faceted character of the phenomenon of apocalypticism. The Oxford Handbook of Apocalyptic Literature is a thematic and phenomenological exploration of apocalypticism in the Judaic and Christian traditions. Most of the volume is devoted to the apocalyptic literature of antiquity. Essays explore the relationship between apocalypticism and prophecy, wisdom and mysticism; the social function of apocalypticism and its role as resistance literature; apocalyptic rhetoric from both historical and postmodern perspectives; and apocalyptic theology, focusing on phenomena of determinism and dualism and exploring apocalyptic theology's role in ancient Judaism, early Christianity, and Gnosticism. The final chapters of the volume are devoted to the appropriation of apocalypticism in the modern world, reviewing the role of apocalypticism in contemporary Judaism and Christianity, and more broadly in popular culture, addressing the increasingly studied relation between apocalypticism and violence, and discussing the relationship between apocalypticism and trauma, which speaks to the underlying causes of the popularity of apocalyptic beliefs. This volume will further the understanding of a vital religious phenomenon too often dismissed as alien and irrational by secular western society.

The Book of Tribulations is the earliest complete Muslim apocalyptic text to survive, and as such has considerable value as a primary text. It is unique in its importance for Islamic history: focusing upon the central Syrian city of Hims, it gives us a picture of the personalities of the city, the tribal conflicts within, the tensions between the proto-Muslim community and the majority Christian population, and above all details about the wars with the Byzantines. Additionally, Nu`aym gives us a range of both the Umayyad and the Abbasid official propaganda, which was couched in apocalyptic and messianic terms.

This volume addresses Jewish, Christian and Muslim future visions on the end of the world, focusing on the respective allies and antagonists for each religious society. Extensive lists of murderous end-time peoples, whether for good or evil, and those who merit salvation hold variably defined roles in end-time scenarios. Spanning late Antiquity to the early modern period, the collected papers examine distinctive aspects represented by each religion’s approach as well as shared concepts.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

The French president Charles de Gaulle spoke of a Europe “from the Atlantic to the Urals”. Europe was spatially formed with these topographic parameters from the late 10th century onwards, with the massive Christianization of its inhabitants. At that time, however, all three monotheistic religions already had a steady presence there. Could such a macro-space be thought-and-narrated from a macro-perspective, in view of its medieval past? This has already been done through common ʻdenominatorsʻ such as the Migration Period, wars, trade, spread of Christianity. Could it also be seen through a common religious-philosophical and spiritual phenomenon – the Anticipation of the End of the world among Christians, Muslims, and Jews? This book gives a positive answer to the last question.