Revelation is (roughly) the thesis that the natures of phenomenal properties are revealed through experience. In this paper, I respond to Antonin Broi's charge that if both Revelation and the quality space view of phenomenal properties are true, then counterintuitive results that speak against the truth of Revelation obtain. I present a qualified theory of Revelation that not only prevents his arguments from succeeding but has independent plausibility as a solution to worries about the alleged epiphenomenalism of phenomenal properties. / Master of Arts / When you taste a Golden Delicious apple, drink Ethiopian coffee, feel dental pain, hear classical music or have many other conscious experiences of things, there's *something it's like* to be in those states. The taste of the apple and the coffee and the feel of dental pain are phenomenal properties - the "feels" of things in the broadest possible sense. Philosophers wonder what these things - "feels" - really are. Are they neurological features of your brain or a material features generally or are they something different? In a recent essay, Antonin Broi attacks the idea that they are something other than material or brain states. If Revelation - the idea that experiences reveal the essences of phenomenal properties - and some ideas about the general nature of phenomenal properties are both true, then strange results arise. I argue against his reasoning and I give a better way to understand Revelation.

No description available.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This research aims to trace the exodus motif in the book of Revelation in general and Rev. 12-20 in particular, and to examine the socio-rhetorical function of the use of the exodus motif. Our hypothesis is that Rev. 12-20 constitutes a coherent unit in terms of narratology and that the exodus motif plays a significant role in forming the structure and the message of the book of Revelation, specifically of Revelation 12-20. Significantly, the song of Moses and the Lamb in Rev. 15 plays a pivotal role in the development of the thread of the chapter 12-20 as a plot. In the chapter 2, an overview of the history of interpretation of Revelation is provided and also the limitation of current studies of the song of Moses is highlighted. In addition, a new approach to the song of Moses in Revelation is suggested. The main goal of the chapter 3 is to examine Rev. 12-20 according to four narrative elements and from which Rev 12-20 can be deduced as a discrete literary unit constituting a plot. It will be argued that Rev. 12-20, as a plot, is highly stylized in the chiastic structure which has the song of Moses and the Lamb at the centre. Chapter 4 investigates Exod. 1-15 as a coherent story and explains how the author of Revelation adopts the exodus motifs in forming both the theme and the structure of Revelation. Moreover, it will be argued that the exodus motif generated certain sociorhetorical meanings to the audiences or the readers who were assimilated into the Roman Empire. For understanding the socio-rhetorical meanings, we examine the socio-rhetorical context, namely Asia Minor as part of the Roman Empire, and deal with the socio-rhetorical role of the exodus motif in the book of Revelation. In the chapter 5, firstly, drawing on the theoretical assumptions from social psychology, we build up a framework in which we can deal with Rev. 12-20 in terms of identity issues. Then, the covenantal identity based on the covenant in the book of Exodus will be suggested as an alternative identity. Thus, the exodus motif in Rev. 12-20 challenges the assimilated identity of the audiences or the readers to be renewed in the covenantal identity, so that they may be holy apart from the culture and the structure of the Roman Empire. The song of Moses and the Lamb reinforces the covenantal identity. / AFRIKAANSE OPSOMMING: Hierdie navorsing ondersoek die gebruik van die eksodus-motief in Openbaring in die algemeen en in Op 12-12 in die besonder, terwyl dit ook die sosio-retoriese funksie van hierdie motief bestudeer. Die hipotese is dat Op 12-20 in terme van narratologiese analise ‘n koherente eenheid beslaan, en dat die eksodus-motief ‘n betekenisvolle rol speel in die struktuur en boodskap van Openabring, en Op 12-20 in besonder. Verder is dit betekenisvol dat die Lied van Moses en die Lam in Op 15 ‘n kernrol speel in die deurlopende lyn van Op 12-20 as plot. In hoofstuk 2 word ‘n oorsig oor die interpretasiegeskiedenis van Openbaring aangebied en beperkinge ten opsigte van huidige studies oor die Lied van Moses beklemtoon. In aanvulling daarby word ‘n nuwe benadering ten opsigte van die Lied van Moses in Openbaring voorgestel. Die hoofdoel van hoofstuk 3 is om Op 12-20 aan die hand van vier naratiewe elemente te ondersoek. As resultaat kan Op 12-20 as diskrete literêre eenheid sowel as die plot van Openbaring beskou word. As plot vertoon Op 12-20 ‘n noukeurige styl, met chiastiese strukture waarvan die Lied van Moses en die Lam die middelpunt vorm. Hoofstuk 4 ondersoek Eks 1-15 as koherente narratief en verduidelik hoe die outeur van Openbaring die eksodus-motief in die vorming van beide die tema en struktuur van die boek ingespan het. Die eksodus motief sou ook sekere sosio-retoriese betekenisse onder die gehore of lesers wat met die Romeinse Ryk geassimileer was, gegenereer het. Twv die beter verstaan van sulke sosio-retoriese betekenisse, word die sosio-historiese konteks naamlik Klein-Asië as deel van die Romeinse Ryk bestudeer. Vervolgens word die sosio-retoriese rol van die eksodus-motief in die boek van Openbaring behandel. In hoofstuk 5 word eerstens van teoretiese uitgangspunte binne die sosiale sielkunde gebruik te maak vir die konstruering van ‘n raamwerk om identiteitsake in Opn 12-20 te hanteer. Vervolgens word verbondsidentiteit soos dit voortvloei uit die verbond in Eksodus as alternatiewe identiteit voorgestel. Die eksodus motief in Op 12-20 daag die gehore of lesers van die boek uit om hul verbondsidentiteit te hernu, sodat hulle heilig en dus anders as die kultuur en strukture van die Romeinse Ryk kan wees. Die Lied van Moses en die Lam versterk Openbaring se gehore of lesers se verbondsidentiteit.

M.A. (Biblical Studies) / Please refer to full text to view abstract

The book of Revelation is perhaps the least understood and most controversial text of the Christian Scriptures. Among the mainstream churches, Revelation has been put into the 'too-hard basket.' Among the more fundamentalist churches, it has been used to construct lurid timetables of the 'end-of-the-world.' The reading of Revelation through modern eyes has tended to sever the text's connections to its original first century audience. In particular, the modern understanding of heaven and earth, the modern conceptualization of time, and the modern demarcation between politics and religion produce interpretations of apocalyptic that are alien to the ideology and worldview of its original author and audience. In this thesis I interpret the book of Revelation as looking not to the end of world history, but as an unmasking of the world dominated by the Roman Empire. In other words, Revelation exposes the claims of empire as illusory, and envisions an alternative reality that claims to be revealed and authorized by God. While this understanding runs counter to the modern 'apocalyptic paradigm,' I believe it is in keeping with the 'total conception of reality' in antiquity.

Thesis (M.A.)--University of North Texas, Dec., 2009. / Title from title page display. Includes bibliographical references.

D.Litt. et Phil. / The aim of this study is to examine Revelations 1-11 in a narratological framework. There are various formal divisions of the Revelation to John. Amongst the formal divisions the narratological division is likewise accepted. Regarding the development of Revelations, a narrative analysis depends upon the viewpoint that the message of Revelations may be perceived as functional. Readers in a specific situation are provided with a supportive message upon which they can rely and according to which they may live (A Y Collins 1994a). The author derives his images and figures of speech, which occupy the central position, from the traditional apocalyptic visions, through the symbol of the cosmic battle. The theological convictions of the writer, which are presented in a narrative form, intend to involve the reader. The sequence of events reveals the plot of the events of Revelations. The reader of Revelations observes the functional application of recapitulation, interjections and symbolism. The events in Revelations 1-11 concentrate primarily upon God, through the glorified Christ, who brings salvation and conviction of the church and cosmos. The salvation through Christ is symbolically revealed in Revelations 1-11. Due to the symbolism in the drama, the book can be divided into three acts. The first act depicts the risen Christ who presents the seven letter-messages to the church. The second act covers the unlocking and unfolding of the sealed scrolls by the Lamb of God. The third act historically describes the warfare between the Lamb and his opponents. The study concentrates upon the first two acts which cover Christ in the church (Rev. 1-3) and Christ in the cosmos (Rev. 4-11). The researcher realises that there are many different divisions of Revelations and therefore intentionally accepts this particular division for this study.

M.A. / In this study the question on the eschatology of the New Testament is handled. Most New Testament scholars never try to compare the eschatology of Paul with the eschatology of the book of Revelation. Can this two works be compared or are they so different that they cannot be compared? There was a remarkable development in the eschatology of the period between the two testaments and even during the duration of the New Testament. These influences are considered to make a comparison between the writings of the early church and the Jewish people.The writings of Paul were by no means written to give a full eschatology but the letters is full of eschatological thoughts. The Apocalypse of John on the other hand is so full of eschatological meaning that almost the whole book has to do with eschatology. To compare these two is therefore very significant. It is considered that the two writing had one common source of apocalyptic thought. The development within the Jewish thought also shed some light on the meaning of some of Paul's doctrine. The two different settings in which the two authors lived also played an important role. Although both authors experienced persecution in some sense, the question that arises is if they perceived it different from each other's experience. The method used in the study is the literal comparison method. The two works is compared on the grounds of literal differences as well as the exegetical differences. The apocalyptic traditions of the Jews and the early Christians also are brought into view. The backgrounds of the writers are considered although not much is known about John who wrote Revelation. The influences of the Greek and Roman cultures play an important role to understand the development of the eschatological thought.It seems that there is much more conformity between the letters of Paul and the book of Revelation than what most people think. The purpose of the two works is different and many times the eschatology of Revelation is not included in the eschatology of the rest of the New Testament because of its symbols and images. Paul's strong Jewish background played an important role in his eschatology. The Pauline readers had an expectation for the coming of Christ but the crisis that is experienced in Revelation gave the readers an ever-greater expectation for the coming of the Son of Man. The cosmic occurrences and al the symbolism adds up to a great end in the Final Age. Those who persevere the enemies of God and serve the only one true God will be rewarded justly. The study can to the conclusion that behind the two eschatological works lies a common tradition, which developed from the apocalyptic thought of the early Christian age.

No description available.

This essay explores the idea of revelation of two French philosophers, Jean-Luc Marion and Paul Ricoeur. Ricoeur and Marion are very important figures not only in contemporary continental philosophy, but also in their contributions to the discussion of religion, or what some may call the "theological turn." Marion contends that revelation is the saturated phenomenon ' par excellence', free from the constraints of reason and metaphysics. For Ricoeur, a longer route in approaching the phenomenology of religion through the detour of hermeneutics is much needed. Such a longer path serves to concretely ground the discussion of revelation in a historic, linguistic, and textual milieu. Therefore, while Marion thinks that revelation is immediate and unconditionally given, Ricoeur maintains that revelation as manifestation names the possibility for biblical Scripture, and through hermeneutic interpretation, is able to open a world into which one might project one's ownmost possibilities.