Far from spinning a fantasy of what will never be, the book of Revelation depicts an alternate social world in order to shape the community and individual identity of an audience living under imperial rule. To highlight the Apocalypse’s meaning for its original audience, this volume focuses on two interrelated themes pulsing throughout Revelation: rhetoric and politics. It considers rhetorical strategies and tactics in Revelation and demonstrates how its rhetoric fits the situation in Roman Asia Minor and the struggle within the Apocalypse community. It also examines community and cultural conflicts, showing how myth, symbol, and liturgy function as means of resistance in an imperial setting. By offering a fresh window on the lively interplay between imagination and history, between words and worlds, this volume will be indispensable for anyone seeking to understand current scholarly analysis of the book of Revelation.

Samuel Adams engages the classic problem of the relation between faith and history from the perspective of apocalyptic theology in critical dialogue with the work of N. T. Wright. He argues that historical and theological scholars must take into consideration, at a methodological level, the reality of God that has invaded history in Jesus Christ.

That the Apocalypse of John is a “Revelation of Jesus Christ” (Rev 1:1) is a fact too often overlooked by interpreters of this last book of the Bible. As Msgr. A. Robert Nusca’s The Christ of the Apocalypse: Contemplating the Faces of Jesus in the Book of Revelation proposes, beyond predictions of earthquakes and falling stars, St. John articulates from start to finish a multifaceted and compelling portrait of Jesus Christ. Nusca offers an exegetical reading of selected verses of the Book of Revelation, incorporating rich spiritual and pastoral reflections. The Christ of the Apocalypse above all affirms that St. John’s God- and Christ-centered, symbolic universe offers our contemporary world a spiritual place to stand amid the shifting sands of postmodernity. As Cardinal Thomas Collins, Archbishop of Toronto, writes in his Foreword, “Now, as in the first century, Christians face martyrdom, and those who are not called to die for Christ are called to live for Christ in a world which in many ways rejects the Gospel. More than ever, we need the apocalyptic vision, to have our own vision of reality clarified, and to be strengthened in our evangelical witness.”

This is the fifth of a six-volume series called Reading the Bible as Literature. In this volume, the author not only explores the intersection of the Bible and literature, but he also shows pastors, students, and teachers of the Bible how to appreciate the craftsmanship of visionary literature and prophetic oracles and how to interpret them correctly. Dr. Ryken goes one step further than merely explaining the genre by including exercises to help students master this rich literary treasure. Speaking of the entire series, Ryken says, "The niche that these volumes are designed to fill is the literary approach to the Bible. This has been my scholarly passion for nearly half a century. It is my belief that a literary approach to the Bible is the common reader's friend, in contract to the more specialized types of scholarship on the Bible."

"She wanted an adventure. She never imagined it would go this far. It begins with a reality TV show. Twelve contestants are sent into the woods to face challenges that will test the limits of their endurance. While they are out there, something terrible happens--but how widespread is the destruction, and has it occurred naturally or is it man-made? Cut off from society, the contestants know nothing of it. When one of them--a young woman the show's producers call Zoo--stumbles across the devastation, she can imagine only that it is part of the game"--Provided by publisher.

THE INCREDIBLE DISCOVERY THAT THE BOOK OF REVELATION HAS BEEN A MONSTROUS DECEPTION WHICH HAS FOOLED CHRISTIANS FOR ALMOST 2000 YEARS The Apocalypse, also known as the Book of Revelation is the last book of the New Testament. It begins with these words: "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw." (Revelation. 1:1) Those words are not those of Jesus Christ, contrary to the claims of its author. Transmitted through an unnamed angel, they are part of a monstrous deception that has plagued Christianity ever since they were first penned. Furthermore, contrary to popular belief, the Apocalypse was not written by John the Apostle, the son of Zebedee nor is it. Who then wrote the Apocalypse? He is the same person that John the Elder confronted in the Roman Baths of Ephesus and called "the enemy of the Truth." If as I will show, that the Book of Revelation was written by this person, then clearly, he is an enemy of the Truth, the Apocalypse cannot be included the Christian Canon of the New Testament This book expands upon the scholarly work, "The Apocalypse" written by R.H. Charles in 1920, the famous scholar widely recognised as the greatest authority of his time in matters of Jewish eschatology and apocrypha. Now take heed of a prophecy that Jesus made about a future time after his crucifixion. "Watch out that you are not deceived. For many will come in my name, claiming, 'I am he, ' and, 'The time is near.' Do not follow them." (Luke 21:8) Do not follow anyone who says "the time is near" Jesus says. Do not be deceived he says. Yet this is exactly what the writer of the Apocalypse says. "Do not seal up the words of the prophecy of this scroll, because the time is near." (Revelation 22:10) As a Christian, as long as you adhere to the words of Jesus and the Apostles recorded in the Gospels and the other writings of the New Testament, then the council of John the Elder, the disciple that Jesus loved and the author of the Fourth Gospel, will serve you well. "So He said to the Jews who had believed Him, 'If you continue in My word, you are truly My disciples. Then you will know the truth, and the truth will set you free.'" (John 8:32) May this book set you free, but this it will not do unless you are willing look past your prejudices, seek the truth and read it. You will not regret it if you do.

"Examines white masculine victimhood by looking at the rhetoric of gender-motivated mass shooters, white supremacists, online misogynist and incel communities, survivalists and doomsday preppers, gun culture and political rallies, and political demagogues"-Provided by publisher"--

John's apocalyptic revelation tends to be read either as an esoteric mystery or a breathless blueprint for the future. Missing, though, is how Revelation is the most visually stunning and politically salient text in the canon. Revelation and the Politics of Apocalyptic Interpretation explores the ways in which Revelation, when read as the last book in the Christian Bible, is in actuality a crafted and contentious word. Senior scholars, including N.T. Wright, Richard Hays, Marianne Meye Thompson, and Stefan Alkier, reveal the intricate intertextual interplay between this apocalyptically charged book, its resonances with the Old Testament, and its political implications. In so doing, the authors show how the church today can read Revelation as both promise and critique.

Apocalypse Never illuminates why we must abolish nuclear weapons, how we can, and what the world will look like after we do. On the wings of a brand new era in American history, Apocalypse Never makes the case that a comprehensive nuclear policy agenda that fully integrates nonproliferation with disarmament, can both eliminate immediate nuclear dangers and set us irreversibly on the road to abolition. In jargon-free language, Daley explores the possible verification measures, enforcement mechanisms, and governance structures of a nuclear weapon-free world.

In Living with the Living Dead, Greg Garrett shows that the zombie apocalypse has become an archetypal narrative for the contemporary world, in part because zombies can represent a variety of global threats, from terrorism to Ebola, from economic uncertainty to mental illness. But paradoxically this narrative also offers human beings a chance to find emotional and spiritual comfort; these apocalyptic stories about individuals facing the imminent prospect of grisly death also offer us wisdom about living in community, present us with real-world ethical problems, and invite us into a conversation about what it means to survive.