![]() ![]() It first lays out an analysis of apocalypse as text and context, defining its key themes and its relation to the rhetorical construction of crisis. What are the reasons for the persistence of "apocalypse" as a concept? What social function does it perform, and what history has helped to keep it relevant as a lens for reckoning with crises-real or imagined? What are the problems that an apocalyptic framework helps its audience to address? Finally, how does apocalypse function rhetorically to address these problems, and how does such a rhetorical use relate to questions and conundrums of gender? This chapter explores these questions, concentrating on apocalyptic discourse in the contemporary United States. ![]() Are biblical texts an obstacle for women’s liberation? Is the Bible a divine guaranty for male supremacy or rather an advocate for gender equality? What are “redemptive masculinities” and how do they relate to a new, truly Christian understanding of the role of women in church, society and state? – Scholars from different disciplines and several countries are dealing with these urgent questions to help scholars, students, pastors, politicians and members of Christian churches to find a way to more gender fairness and “gender joy”. Volume 22 of the BiAS series deals with this central topic by asking what gender troubles have to do with the Bible. On the other hand, for many men (and women) these societal changes are painful “gender troubles” and seem to be dangerous for gender-based identity, threatening traditional African values. Gender equality, gender fairness is on their agenda. Many women (and men) are calling for a radical change as they feel traditional gender concepts as being oppressive, inhuman and un-Christian. Quickly changing concepts on gender roles are a pivotal issue in after-colonial African societies. This thesis is an examination of why and how he sees the worship of Roman gods and commerce and trade as so inextricably linked together and what the implications of such an indissoluble union are. This makes his message unique in the New Testament. But ii his criticism of polytheism extends beyond simple repudiation of the gods of Rome to the criticism of trade and commerce because he sees the two as bound together. Only the worship of the one true God is acceptable. The author of Revelation finds polytheistic worship unacceptable. The author of Revelation sees clearly why in this culture the worship of Roman gods is so all pervasive: it is because it goes hand in hand with trade and commerce, which were activities in which almost everyone, by necessity, was involved. ![]() The Empire was founded on a polytheistic culture. The argument of this thesis is that the book of Revelation is different in that its critique of Rome is very specific and focuses on the ideology which drives trade and commerce within the Empire. But the criticism was almost always vague and general. The esoteric and symbolic language of first-century apocalypses was often a veiled criticism of the might and power of the Roman empire. This thesis is situated within this context of modern scholarship and seeks to uncover the intention of the author by examining the historical background which may have given rise to it. Recent modern scholarship, however, has focussed more and more on the historical circumstances which gave rise to the writing of Revelation in an effort to uncover the intention of the author. The book of Revelation in particular has been the subject of many speculative interpretations among those who see it as some sort of record of future events. ![]() Apocalypses have always been difficult to interpret because of their arcane symbolism and obscure references. Rather, it is an apocalypse, an “uncovering” or “revelation” of the future in esoteric and symbolic language. But it is not simply a letter to these churches. The book of Revelation in the New Testament is addressed to seven churches in Asia Minor. ![]()
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