Can Anything Good Come Out of Premillennialism? A Response to Robert O. Smith

Abstract :  This review expresses great concern with so-called Christian Zionism. The author explains the confusing push-pull relation of Pentecostalism to Christian Zionism's underlying apocalyptic eschatology, premillennial dispensationalism. He agrees with the thrust of Smith's discussion from a Lutheran perspective of the complex historical, theological, and political dynamics involved in Christian Zionism's formation and development, but accents distinctions between a generally harmless conventional form and a particularly virile fundamentalist form that can be aggressive and possibly even dangerous. Of special concern is articulation of an erudite political ethic informed by the theology of a Christian pneumatic apocalyptic eschatology, faithful to the incoming reign of God taking seriously predictive prophecy. In conversation with Smith, this appreciative response suggests a possible paradigm for positive involvement in political and social aspects of the present world congruent with apocalyptic hope expressed in premillennialist terms.     

Youth violence and the apocalyptic

This paper is a discussion of the apocalyptic themes in contemporary forms of youth violence, especially its totalism and end-of-the-world imagery. At Columbine High, in April 1999, two students chose the apocalyptic date of April 20, Hitler's birthday, to carry out their rampage. That violence connects with a long history of American fascination with the gun, and images of regeneration through violence itself grows out of an urban landscape of despair. The apocalyptic, however, is not simply the result of social crisis. We live with imagery of extinction and cannot fully trust a human future. The apocalyptic, in other words, itself evokes youth violence. These intersecting themes are illustrated with the case of Cliff.     

Imaginative Faith: Apocalyptic,Science Fiction Theory,and Theology

Abstract : Both pastors and academic theologians have struggled with the place of apocalyptic language and imagery within the modern worldview. Many have dismissed apocalyptic as escapist and have alleged that it is divorced from the political and social concerns at the heart of contemporary theology and practice. Yet, contemporary critical theorists have overcome similar suspicions about science‐fiction and now embrace it as a unique vehicle for thinking about the ills and the promise of contemporary culture. This essay suggests that within contemporary critical theory one finds useful tools for reading and using apocalyptic language and imagery as a means for engaging a world threatened by sin and violence.     

Apocalyptic Eschatology: Lutheran‐Pentecostal Reflections on the End

This paper initiates a Lutheran‐Pentecostal conversation around the topic of apocalyptic eschatology. Both groups have deep historical commitments to the apocalyptic theology of the Bible, even though they often have expressed these commitments in vastly different ways. We offer a historical and constructive outline of Lutheran apocalyptic eschatology, drawing attention to points of consonance and dissonance vis‐à‐vis Pentecostal forms of eschatology. We conclude with a series of generative questions that are meant to shape future Lutheran‐Pentecostal exchanges.     

Prophetic Revelations in Near-Death Experiences

Prophetic revelations in near-death experiences (NDEs) are a fourth type of flashforwards. Prophetic revelations are similar to another type of flashforward called the prophetic vision, which was identified in 1982 by Kenneth Ring. Like prophetic visions, prophetic revelations are a phenomenon in which NDErs are given a knowledge of the earth's future; they have a global or world focus. Prophetic revelations differ from prophetic visions in that events in the earth's future are told or revealed to the NDEr by a deceased relative or some otherworld person during their NDE, rather than in a visual display, and they are less detailed. Four categories of flashforwards have now been identified. In addition to the prophetic revelation and the prophetic vision are the other flashforwards, the personal flashforward and the otherworld personal future revelation (OPFR). The major features that distinguish these different flashforwards are their focus (global or personal), method of delivery, and detail. All flashforward types occur in a small number of cases and during deep NDEs.     

The “sexually abused child”: Potential mechanisms of adverse influences of such a label

Labeling and the effects of labeling have been extensively researched in the psychological literature in a variety of different contexts. For example, labeling has been empirically shown to lead to lowered expectancies of behavior and achievement, which can then contribute to the potential for the occurrence of a self-fulfilling prophecy with adverse consequences. Another area that has been extensively researched, with a dramatic increase in the literature base in recent history, is that of child sexual abuse (CSA). Despite various shortcomings of the research literature, the consistent findings have been identification of a variety of negative correlates and symptomatologies associated with CSA. In addition to any direct, negative effects of CSA, there may also be an additional impact from the “label” itself. Although the literature pertaining to CSA and labeling runs deep independently, efforts at addressing the issue of CSA within a labeling contextual framework have been minimal. To that end, this article examines hypothesized mechanisms of how the “sexual abuse” label may potentially have an adverse influence on the children subjected to such a label. The implications of an analysis, which addresses childhood sexual abuse from such a theoretical framework, may be a broader and more holistic understanding of the complexities and sequelae associated with CSA.     

The ‘Sweet Singers’ of Israel: Prophecy,Antinomianism and Worship in Restoration England

Abstract

This paper will examine the forgotten Restoration sect known as the ‘Sweet Singers of Israel,’ regularly listed alongside Ranters, Muggletonians, Quakers and Anabaptists as dangerous enthusiasts in early Enlightenment England. Although the sources for its history are limited, I argue that the sect is worth rescuing from obscurity because it illustrates the continuity of an antinomian tradition in England after the Restoration, and indicates that music in worship was used as an expression of radical Christian liberty. Known for matching religious lyrics to secular ballad-tunes, and bawdy words to psalm settings, the Sweet Singers tested the boundaries between the spheres of the sacred and profane and sought to demonstrate that God was ‘all in all.’ Proposed here is that the Sweet Singers, with their extempore, prophetic verse and musical experiments, offer an insight into the creativity and volatility of this formative period in English church music.     

Psychological Aspects of Biblical Apocalypticism

Pastoral Psychology - This essay develops and illustrates the role of psychological process in the development of the Master Stories of Judaism and Christianity. This formative process is shaped by...     

Beyond Biblical Literacy: Developing Readerly Readers in Teaching Biblical Studies

Theological education in biblical studies often has focused on information, but it needs to emphasize developing skills and sensibilities in students that will produce confident, imaginative, and attentive readers. To form readers with a disciplined imagination—what we are calling “readerly readers”—educators need to inculcate skills and sensibilities that will enable students to interact with the text as a living voice, rather than as an object to be mastered, and to allow the text to provoke difficult, profound, or long‐term questions.     

国外教师期望研究综述

近些年,国外的心理学与教育学研究者对教师期望现象进行了大量的研究,并取得了一定的成果。本文重点介绍了教师期望的发展阶段、理论模型和研究内容,并提出未来的发展方向,旨在人们更为全面地了解教师期望的发展现状与前景。     

Apocalyptic Argument and the Anticipation of Catastrophe: the Prediction of Risk and the Risks of Prediction

This essay proposes to extend the model of apocalyptic argument developedin my recent book Arguing the Apocalypse (OLeary, 1994) beyond the study ofreligious discourse, by applying this model to the debate over awell-publicized earthquake prediction that caused a widespread panic in theAmerican midwest in December, 1990. The first section of the essay willsummarize the essential elements of apocalyptic argument as I have earlierdefined them; the second section will apply the model to the case of the NewMadrid, Missouri, earthquake prediction, in order to demonstrate thatcertain patterns of reasoning characteristic of religious apocalyptic arepresent in the discourse over an anticipated local disaster. My ultimatepurpose is to show that predictions of global and local catastrophe mayserve as extreme cases that will illuminate the dynamics of predictiveargument in general. Thus my argument will seek to undercut Daniel Bellsdistinction between prophecy and prediction (Bell, 1973) by establishingthat these discourses share identifiable formal and substantivecharacteristics, and depend for their rhetorical effect on anxiety, hope,far, and excitement as modes of temporal anticipation.     

Peter Martyr Vermigli,history, and the Anabaptist menace

Abstract

This article demonstrates Peter Martyr Vermigli’s use of historical perspective in his exegesis in his opposition to Anabaptists, taking as a test case the subject of prophecy. By contrasting the material on prophecy found in Vermigli’s Loci communeswith his handling of a number of key Pauline passages, the essay also seeks to make a point about our understanding of the man and his genius, namely, that one fails to obtain a full sense of the latter if one restricts oneself to the Loci communes. For while Vermigli’s loci on prophecy contain mostly standard medieval fare, his expositions of Paul exhibit originality and ingenuity.     

What Does a Prophet Know?

This essay on Cathleen Kaveny's Prophecy Without Contempt (2016) challenges her argument from two opposing sides. First, it critiques all jeremiads. It asks how a person uttering prophetic indictments, whether in the form of a classical jeremiad or the more moderate form that Kaveny argues for, can possibly know of what she speaks, given the otherness of God. Second, it calls for more jeremiads. It asks whether a person, whether religious or not, might indeed know enough to offer withering jeremiads, in those cases where she sees the target of her jeremiad making flagrantly incompatible commitments.