Irenaeus and Jewish Apocalyptic Traditions

New York : Van Nostrand and Terrett - 123 Fulton Steet , 1851

Just some of the contents listed bc I ran out of room due to Academias short abstract rules - Table of Contents • Comparison of the Apocalypse with Parallel Prophecies • Are Similar Views Found Among the Early Prophets? • On the Apocalyptic Style and the Time When the Apocalypse was Composed • Apocryphal Apocalypses that Have Reached Us • Apocryphal Revelations Still Extant • (a) The Ascension of Isaiah • (b) The Shepherd of Hermas • (c) The Book of Enoch • (d) The Fourth Book of Ezra • (e) The Sibylline Oracles • (f) Testament of the Twelve Patriarchs • General Remarks on these Apocryphal Works • Peculiar Features of the Apocalypse • (a) Numerosity • (b) Trichotomy • (c) Groups of Four • (d) Groups of Twelve • (e) Decades • (f) Heptades • (g) Parallelisms • General Remarks on Numerosity • Is the Apocalypse a Prophetic Book? • Object of the Book • Economy of the Apocalypse: The Manner of Unfolding the Prophecies • Aesthetic Character of the Apocalypse • Hermeneutical Principles Applicable to the Apocalypse • Original Recipients of the Apocalypse and Its Purpose • Original Language of the Apocalyp • Peculiar Characteristics of Age and Style • Place and Date of Composition • Historical Testimony Supporting the Apostle John as Author • (a) Irenaeus • (b) Clement of Alexandria • (c) Tertullian • (d) Hippolytus • (e) Origen • Additional Early Witnesses • Alleged Testimony Against John as Author • (a) Opposition by the Alogi • (b) Caius the Presbyter • (c) Dionysius of Alexandria • Doubts of Eusebius and Later Writers • Result of Historical Testimony • Indirect and Internal Evidence Against Apostolic Origin • Principles for Judging the Authenticity • Examination of Style, Diction, and Thought in the Apocalypse • Internal Evidence Supporting John as the Author • Summary of Findings • Examination of Schott and Lucke's Theories • Unity of the Book • Theological Rank and Credit of the Apocalypse • The Apocalypse's Purpose for the Church in Every Age • Does the Apocalypse Follow a Chronological Plan? Appendix • Extracts from the Commentary of Victorinus • Specimen of the Ascension of Isaiah • Specimens from the Book of Enoch • Specimen of Writings from Clement of Alexandria Overview of Themes • Comparative Analysis of the Apocalypse: The early sections compare the Book of Revelation with other biblical and extra-biblical prophetic works. This includes identifying parallels with ancient prophecies, exploring shared themes, and discussing how Revelation fits into the broader tradition of prophetic literature. • Historical Context and Apocalyptic Style: This part explores the unique literary style of apocalyptic writings, particularly during the time the Apocalypse was composed. This likely includes an analysis of symbolism, vivid imagery, and the themes of divine judgment and hope. It may also delve into how these characteristics were shared with other contemporary works. • Apocryphal Apocalypses: The book looks at other apocalyptic writings that didn’t make it into the canonical Bible but were widely read or influential. Notable works covered include: • The Ascension of Isaiah: An early Christian text that includes visionary experiences, possibly influencing themes found in Revelation. • The Shepherd of Hermas: An early Christian work with allegorical visions, parables, and moral teachings. • The Book of Enoch: An influential work that provides a vision of the end times, angelic hierarchies, and cosmic judgment. • The Fourth Book of Ezra and Sibylline Oracles: Both include apocalyptic themes and were valued in early Jewish and Christian communities. • Testament of the Twelve Patriarchs: This text contains deathbed speeches attributed to the twelve sons of Jacob, often including prophecies and moral lessons. • Structural Analysis of the Apocalypse: This section examines the numerical and structural elements within the Book of Revelation, such as the importance of symbolic numbers (3, 4, 7, 12, etc.), which represent various theological and esoteric meanings. The text may discuss how these numbers are repeated and arranged in groups to convey deeper layers of meaning. • Authorship and Historical Testimony: The book thoroughly analyzes historical testimonies regarding the authorship of the Apocalypse. Traditionally attributed to John the Apostle, the text examines whether this attribution holds under scrutiny. Various early Christian writers (Irenaeus, Clement of Alexandria, Tertullian, etc.) are discussed for their perspectives on the authorship. Additionally, it covers controversies over the authorship, such as doubts raised by Eusebius and other early figures. • Internal Evidence and Theological Considerations: The author delves into the internal evidence within Revelation that either supports or challenges John the Apostle’s authorship. This includes looking at the linguistic style, vocabulary, and theological ideas unique to the Apocalypse and whether they align with what is known of John the Apostle. The internal consistency with other Johannine literature (like the Gospel of John) is examined here as well. • Purpose and Aesthetic Nature: The book explores the literary and aesthetic qualities of Revelation, analyzing its use of powerful and often surreal imagery to convey complex theological ideas. It also discusses the intended purpose of the Apocalypse, its spiritual and eschatological messages, and its role as a guide for the Christian community. Appendices • Commentary of Victorinus: This may include excerpts from the earliest known commentary on Revelation, offering insights into how early Christians interpreted the text. • Specimens of Apocryphal Texts: These samples from apocryphal apocalypses like The Ascension of Isaiah and The Book of Enoch provide additional context for understanding the apocalyptic genre as a whole and how it influenced Revelation. Tags(if any will fit) 1. Apocalypse 2. Revelation 3. Book of Revelation 4. Moses Stuart 5. Andover Seminary 6. Apocalyptic literature 7. Christian prophecy 8. Biblical prophecy 9. John the Apostle 10. Authorship 11. Early Christianity 12. New Testament 13. Sacred literature 14. Apocrypha 15. Apocryphal texts 16. Ascension of Isaiah 17. Book of Enoch 18. Fourth Ezra 19. Sibylline Oracles 20. Shepherd of Hermas 21. Twelve Patriarchs 22. Eschatology 23. End times 24. Prophetic literature 25. Hermeneutics 26. Numerology 27. Trichotomy 28. Christian theology 29. Old Testament 30. Roman Empire 31. Angelology 32. Apocalyptic symbols 33. Daniel 34. Ezekiel 35. Historical context 36. Allegory 37. Visionary literature 38. Martyrdom 39. Divine judgment 40. Heavenly visions 41. Patmos 42. Early Church 43. Second Temple Judaism 44. Religious symbolism 45. Christology 46. Jewish apocalypticism 47. Pagan prophecy 48. Antichrist 49. Symbolism 50. Prophecy interpretation 51. Ecclesiology 52. Ancient manuscripts 53. Canonical texts 54. Canon debate 55. Prophecy in Judaism 56. Early Church Fathers 57. Gnostic texts 58. Dead Sea Scrolls 59. Rapture 60. Tribulation 61. Seven Seals 62. Seven Trumpets 63. Seven Bowls 64. Armageddon 65. Millennialism 66. Hermas 67. Isaiah 68. Enoch 69. Ezra 70. Apocalypse of John 71. Origen 72. Tertullian 73. Irenaeus 74. Clement of Alexandria 75. Dionysius of Alexandria 76. Eusebius 77. Early Christian testimony 78. Jewish texts 79. Greek literature 80. Ancient Rome 81. Christian exegesis 82. Apostolic authorship 83. Textual criticism 84. Symbolic numbers 85. Numerology in prophecy 86. Divine revelation 87. Angelic hierarchy 88. Apostolic literature 89. Ancient religions 90. Heavenly beings 91. Early Christian martyrs 92. Victorinus 93. Early Christian commentary 94. Christian canon 95. Testimony analysis 96. Prophecy authenticity 97. Symbolic language 98. Theological symbolism 99. Apocalyptic visions 100. Early church history 101. Exegesis 102. Spiritual interpretation 103. Ancient prophecy 104. Prophetic books 105. Sibyl 106. Hellenistic influence 107. Jewish influence 108. Christian persecution 109. Canonical status 110. Historical Jesus 111. Divine mystery 112. Kingdom of God 113. Heavenly throne 114. Seven churches 115. False prophets 116. Satan 117. Eternal life 118. Christian mysticism 119. Medieval prophecy 120. Middle Ages 121. Augustine 122. Jerome 123. Basil 124. Gregory Nazianzen 125. Ambrose 126. Chrysostom 127. Hilary 128. Methodius 129. Lactantius 130. Apollonius 131. Epiphanius 132. Patristics 133. Latin Fathers 134. Greek Fathers 135. Apocalypse themes 136. Apocalyptic discourse 137. Day of the Lord 138. Old Syriac Version 139. Syriac Christianity 140. Canon formation 141. Biblical canon 142. Mystical literature 143. Heavenly realm 144. Apocalyptic motifs 145. First-century church 146. Spiritual visions 147. Book of Daniel 148. Book of Ezekiel 149. Minor prophets 150. Hebrew prophets 151. Christian martyrs 152. Christian origins 153. Apocalyptic exegesis 154. Visionary experience 155. Symbolic interpretation 156. Apocalyptic thought 157. Literary analysis 158. Theology 159. Apocalypse of John 160. Symbolic imagery 161. Old Testament prophecy 162. New Testament prophecy 163. Ancient texts 164. Apocalypse authorship 165. Apocalypse studies 166. Scholarly analysis 167. Patristic writings 168. Apocalyptic eschatology 169. Final judgment 170. Eschatological studies 171. Ancient Near East 172. Jewish thought 173. Messiah 174. Second coming 175. Prophetic symbols 176. Christ's return 177. Messianic prophecy 178. Gnostic gospels 179. Apostolic Fathers 180. Council of Nicaea 181. Council of Carthage 182. Bible interpretation 183. Canon law 184. Apostolic tradition 185. Christian doctrines 186. Salvation 187. Prophecy fulfillment 188. Spiritual warfare 189. Ancient church 190. Book of Revelation commentary 191. Apocalypse interpretation 192. Divine mysteries 193. Theological history 194. Revelation analysis 195. New Testament canon 196. Christian prophecy analysis 197. Ancient manuscripts 198. Prophecy studies 199. ...

A Companion to the Premodern Apocalypse, 2016

Word and World, 2020

Vigiliae Christianae, 1998

Contents PREFACE XI CHAPTER ONE: INTRODUCTION by Williarn Adler Jewish Apocalypses in Christian Settings 1 The Christian Use of the Jewish Apocalyptic Tradition 2 Approaches to the Question 2 P. Vielhauer and Early Christian 'Apocalyptic' 3 Early Christianity as the Bearer of the Jewish Apocalyptic Tradition 5 Scope and Method of the Present Study 7 Early Christian Perceptions of the Jewish Apocalypses Liturgy 154 Literary Continuities Between Jewish Apocalypses and Gnostic Texts 155 Conclusions 161 Egyptian Apocalypticism (2): Millemialist Groups and Holy Men 163 Apocalyptic Movements in the Third Century 164 Apocalypses and Sectarianism in the Fourth Century 170 Anchoritic Charisma, Third through Fifth Centuries 174 Visions I76 Names and Avatars of the 'Saints' I81

2017

The Oxford Handbook of the Prophets (ed. Carolyn J. Sharp; Oxford Handbooks; New York: Oxford University Press), 67-83 , 2016

BEGINNING in exilic and post-exilic times, a new apocalyptically oriented type of prophecy emerged. Scholars continue to argue over definitions and characterizations, but most researchers of late Israelite prophecy discern in this era significant shifts in genre, worldview, and patterns of prophetic revelation and intermediation. "Proto-apocalyptic" texts reflecting such changes appear in Third Isaiah (Isa 56-66), Ezekiel 38-39, Joel, Haggai, Zechariah, and Malachi, all late sixth-and early to mid-fifth-century B.C.E. scriptural corpora. In a later era, around 165 B.C.E., a full-blown apocalypse appears as the book of Daniel (treated in Chapter 13 of this Handbook). A RADICAL NEW USE OF MYTHOLOGY Central among the new directions in post-exilic prophecy is a recrudescence of mythic images/archetypes known from across the ancient Near East. (Archetypes are existentially significant symbols or motifs constantly recurring, even cross-culturally, in human myths, dreams, and sacred art.) Behind the end-time chaos-serpent of Isaiah 27:1, for example, lies the wriggling sea-dragon of creation mythology (Ps 74:13-14; Isa 51:9; cf. the seven-headed twisting sea-serpent of Ugaritic myth, CAT 1.3 III 40-42). Another archetype in Isaiah 27:1 is the fantastic animate sword known from Genesis 3:24. In apocalyptic prophecy, what happened in primordial time (Urzeit) repeats itself in the end-time (Endzeit). Protology becomes eschatology. That is, creation mythology is "eschatologized," so that, as Job Jindo observes, the "mythical framework is believed to unfold in concrete, historical incidents." The world "becomes an arena where the cosmic struggle of order and chaos occurs according to the pattern predestined at the time of creation…. There is only one pattern: chaos is doomed to be defeated" (Jindo 2005: 412). Mythological thinking posits a fundamental continuity of nature and divinity. The chaos-serpent, although subdued by God, cyclically breaks its chains, and earth must repeatedly experience the ripple effects. Apocalypticism, by contrast, expects God's definitive intervention to shortcircuit the cycle. The Divine Warrior of yore breaks into history from above the fray of earth's multiverse of immanent powers (Isa 27:1). "In the new world," Hermann Gunkel observes, the timeless "ancient battle shall not occur again." 1 Stepping out from the realm of transcendence, far above, the Divine Warrior wins a new sort of victory, discontinuous with all timeless cycles. God easily puts down the mythic forces of chaos and evil that have manifested outside their atemporal framework. Now incarnate, they are vulnerable to definitive defeat in real time. Realistic and tangible, all wiggling dragons collapse before God's permanent reign-Kingdom Come. An apocalyptic lens reveals life's contradictions-its foundational oppositions-splitting, polarizing, and coming to a head. The binary dualisms of mythology (life/death, drought/rain, pure/impure, good/evil, light/darkness) become concretized, collide head on, and reach permanent resolution. To take one example, in Persian-era prophecy a hope of resurrection rises to consciousness out of deeply embedded scriptural tensions. Embodied life in earthly community is forever scripture's ideal, but, antithetically, all flesh is cursed with death. Apocalypticism's new "sheltering canopy" resolves the unbearable antithesis by revealing the bodily resurrection of the dead. Apocalyptic prophecy refuses to give the last word in existence to history, created by humankind, but vests the meaning of existence in Absolute reality, the bailiwick of God. It finds past, present, and future cohering in an overarching divine plan, a forward historical trajectory with its goal achieved via a terrestrial impact of transcendence. The apocalyptic prophets did not lose interest in history, but envisioned history judged definitively by God. They saw the world destined for toppling and rebirthcosmogony recapitulated. At the eschaton, the vision of Ezekiel 21:26 is

1990

Doctoral dissertation--University of Michigan This is a study of genre characteristics of historical apocalypses from Daniel to early second century Christian apocalypses that fall under the category of "historical apocalypse"--an apocalypse that deals with the flow of history up to the eschaton.