Revelation and the Politics of Apocalyptic Interpretation

Notes

175 i Notes Introduction 1 For an overview of the historical setting of revelation’s composition, see the introduction in David E. aune, Revelation 1–5 (WBC 52a; Dallas: Word Books, 1997), xlvii–lxx; also, ian Boxall, The Revelation of St. John (BntC 19; london: Continuum, 2006), 5–15. 2 this view is epitomized in the oft-cited quip of the famous nineteenth-century evangelist D. l. Moody, “you don’t polish the brass on a sinking ship.” (this was Moody’s opinion regarding Christians’ involvement in various social issues—he wanted to focus solely on evangelism, i.e., “saving souls”—and it became a very prominent view among those who followed him, especially in dispensational-premillennialist circles, throughout the twentieth century.) 3 tim laHaye and Jerry B. Jenkins, Left Behind: A Novel of the Earth’s Last Days (Carol stream, ill.: tyndale House, 1995); Hal lindsey, The Late Great Planet Earth (Grand rapids: Zondervan, 1970). 4 Friedrich nietzsche, The Birth of Tragedy and the Genealogy of Morals (trans. Francis Golffing; Garden City, n.y.: Doubleday, 1956 [1887]), 185. 5 For an overview of past and current historical readings of revelation, see Jörg Frey, “the relevance of the roman imperial Cult for the Book of revelation : Exegetical and Hermeneutical reflections on the relation between the seven letters and the visionary Main Part of the Book,” in The New Testament and Early Christian Literature in Greco-Roman Context: Studies in Honor of David E. Aune (ed. John Fotopoulus; novtsup 122; leiden: Brill, 2006), 233–36; see also, steven J. Friesen, Imperial Cults and the Apocalypse of John: Reading Revelation in the Ruins (oxford: oxford University Press, 2001); aune, Revelation 1–5, lvi–xc. 6 Friesen, Imperial Cults; Frey, “the relevance of the roman imperial Cult.” 176 Notes to pp. 3–5 7 see, e.g., John J. Collins, The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity (new york: Crossroads, 1984); richard a. Horsley , Revolt of the Scribes: Resistance and Apocalyptic Origins (Minneapolis: Fortress , 2010); anathea Portier-young, Apocalypse Against Empire: Theologies of Resistance in Early Judaism (Grand rapids: Eerdmans, 2011). 8 For helpful overviews of the literature and worldview of the Qumran community , see James C. vanderKam, The Dead Sea Scrolls Today (rev. ed.; Grand rapids: Eerdmans, 2010); George W. nickelsburg, Jewish Literature Between the Bible and the Mishnah (2nd ed.; Minneapolis: Fortress, 2005), 119–90; also, John J. Collins, Apocalypticism and the Dead Sea Scrolls (london: routledge , 1997). 9 Douglas Harink, Paul among the Postliberals: Pauline Theology beyond Christendom and Modernity (Grand rapids: Brazos, 2003); Joseph l. Mangina, Revelation (Brazos theological Commentary on the Bible; Grand rapids: Brazos, 2010); Walter lowe, “Why We need apocalyptic,” SJT 63.1 (2010): 41–53. in his contribution to the present volume, n. t. Wright expresses critical skepticism toward the use of “apocalyptic” as a theological category in the work of Käsemann, Beker, and Martyn. Clearly, this is a matter requiring ongoing critical reflection. 10 see, e.g., richard a. Horsley, Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress, 2003); neil Elliott, The Arrogance of Nations: Reading Romans in the Shadow of Empire (Paul in Critical Contexts; Minneapolis: Fortress, 2008); Warren Carter, Matthew and Empire: Initial Explorations (Harrisburg, Pa.: trinity Press international, 2001); also, see n. t. Wright’s essay in the present volume. For a recent study that helpfully poses similar questions about the acts of the apostles, see C. Kavin rowe, World Upside Down: Reading Acts in the Graeco-Roman Age (oxford: oxford University Press, 2009). 11 the ground-breaking work of scholars such as Brevard Childs and James sanders on the hermeneutical role of the canon has continued to influence many biblical scholars seeking to recapture the theological and ecclesiological import of biblical interpretation. see, e.g., Craig G. Bartholomew, et al., eds., Canon and Biblical Interpretation (scripture and Hermeneutics series 7; Grand rapids: Zondervan, 2006). For a concise statement of some issues pertaining to the hermeneutical significance of the canon, see stefan alkier and richard B. Hays, eds., Kanon und Intertextualität (Kleine schriften des Fachbereichs Evangelische theologie der Goethe-Universität Frankfurt/ Main, nr. 1; Frankfurt am Main: lembeck, 2010). 12 see especially stefan alkier and richard B. Hays, eds., Die Bibel im Dialog der Schriften: Konzepte intertextueller Bibellektüre (tübingen: Francke, 2005), and the literature cited there. this book, with the addition of some supplemental material, is now available in English translation: richard B. Hays, stefan...