This thesis seeks to explore the implications of a parenetic reading of the Book of Revelation as a whole, rather than merely of the seven messages in which this is more commonly regarded as the primary purpose of the text. It examines the validity of this approach in relation to the book�s claims about its purpose in the original communication event of which its text is a witness and its effectiveness in addressing hermeneutical issues in key passages of the book and argues that attention to the function of parenesis facilitates readings of Revelation which connect more directly with the intention of the book free from the need to decipher obscure coded references to past or future history. Drawing from the text of the Apocalypse a twofold hermeneutical strategy is developed and exemplified by application to key passages of the book. The first aspect of this reading strategy is focussed on the proposed parenetic nature of the book. In an examination of Revelation�s introductory and concluding passages it is argued that as a coherent unity they form a frame around the book. This frame serves to establish the perspective from which the whole book may be read. It does so by giving rise to the expectation that the whole book contains parenetic exhortation to faithfulness in light of the imminent parousia. Consequently this thesis proceeds to interpret the Book of Revelation by focussing primarily on how the various images in the book�s body (4:1-22:9) as well as the explicit parenesis in the seven messages serve to communicate this parenetic exhortation to the original addressees. The second aspect of interpretation seeks to facilitate scholarly analysis of the parenesis expected to be contained in Revelation�s body with systematic regard for the individual situation of each of the addressees of the book, as documented in the comparatively accessible seven messages. To this end an intra-textual hermeneutic is employed. It builds on an examination of the links between the various parts of Revelation which is part of the examination of both the book�s frame and the seven messages. This intra-textual reading utilizes the many links between the seven messages and Revelation�s body by allowing them to play a determinative role in the investigation of an image�s parenetic implications. In order to further explore the validity of a parentic reading, the intra-textual principle is applied to two central parts of Revelation�s body, the Babylon vision (Rev 17-19:3) and the seal, trumpet and bowl visions (Rev 6, 8, 9, 11:15-19, 15, 16). In this reading, the Babylon vision is read not as a general critique of the church�s pagan environment but as a divine commentary on the concrete threats and temptations with which the churches of the seven messages were confronted. In God�s judgment of Babylon those who suffer under her violence against Christians are promised vindication and are thus encouraged to maintain their faithful witness as citizens of the New Jerusalem. The citizens of Babylon however are exhorted to repent and leave her behind, becoming citizens of the New Jerusalem and thus escaping Babylon�s demise. The seal, trumpet and bowl visions are interpreted as illustrating the dividing line between what constitutes faithful witness to Christ on the one hand and heed to satanic deception on the other. Faithfulness even to the point of death is expected of the followers of the Lamb; the inhabitants of the earth are exhorted to repent from their affiliation with the beast and give glory to God. Thus such an intra-textual reading of Revelation as parenesis offers a strategy for reading the book in a way that is relevant for the Christian church beyond the limits of end-time phantasms on the one hand and mere historic interest on the other hand and so might facilitate the emergence of the message of the book from the obscurity in which it appears to be hidden to a significant proportion of its contemporary readers.

Thesis (Ph.D.)--Jewish Theological Seminary of America. Graduate School, 2004. / Includes bibliographical references. Also available on the Internet.

Georg Wilhelm Friedrich Hegel and Johann Gottfried Herder unwittingly contributed to the political strands of Marxism and Fascism, respectively, but also to the gently progressing secularisation of Christian values that pervades the contemporary age. While Herder conceived of God traditionally, as a transcendent Being, he also sowed the seeds for Hegels philosophy in which God is realised immanently through the development of mans full capacities for reason. Since Hegel also posits that the end is implicit in the beginning, his scheme cannot hold without the kind of necessity that comes from a Godly (transcendent) source. At the same time, Hegels philosophy of history as revealed in The Phenomenology of Spirit and Herders Another Philosophy of History contain remarkable similarities that show how Herders and Hegels quest to reconcile the earthly and the finite with the infinite and the eternal led to the secularisation of philosophy and the beginning of the modern cultural ethos. The reader should see how Herder struggled to reconcile the many competing viewpoints of his age with his awareness that these viewpoints were limited, and how Hegel subsequently attempted to address this conundrum, along with the fundamental philosophical and theological question (left unresolved by Herder) of how man can have free will under God. The reader should realise how Gods immanence in man, partially accorded by Herder, and more substantially accorded by Hegel, leads eventually to the secular perspective of modern times, with both its negative, totalitarian and extreme manifestations, and its positive, pseudo-Christian and mildly socialist outcomes.

Georg Wilhelm Friedrich Hegel and Johann Gottfried Herder unwittingly contributed to the political strands of Marxism and Fascism, respectively, but also to the gently progressing secularisation of Christian values that pervades the contemporary age. While Herder conceived of God traditionally, as a transcendent Being, he also sowed the seeds for Hegels philosophy in which God is realised immanently through the development of mans full capacities for reason. Since Hegel also posits that the end is implicit in the beginning, his scheme cannot hold without the kind of necessity that comes from a Godly (transcendent) source. At the same time, Hegels philosophy of history as revealed in The Phenomenology of Spirit and Herders Another Philosophy of History contain remarkable similarities that show how Herders and Hegels quest to reconcile the earthly and the finite with the infinite and the eternal led to the secularisation of philosophy and the beginning of the modern cultural ethos. The reader should see how Herder struggled to reconcile the many competing viewpoints of his age with his awareness that these viewpoints were limited, and how Hegel subsequently attempted to address this conundrum, along with the fundamental philosophical and theological question (left unresolved by Herder) of how man can have free will under God. The reader should realise how Gods immanence in man, partially accorded by Herder, and more substantially accorded by Hegel, leads eventually to the secular perspective of modern times, with both its negative, totalitarian and extreme manifestations, and its positive, pseudo-Christian and mildly socialist outcomes.

The aim of this study was to find if manipulating fluency, that is, the ease of processing, could affect confidence ratings about whether an event occurred in the respondents&rsquo / past. To test the familiarity misattribution hypothesis, which states that familiarity caused by fluent processing can be misattributed to past experience if the source of fluency cannot be identified, two methods were used: a revelation task, which was anagram solving and repetition priming. In the revelation task the familiarity misattribution hypothesis and the activation based hypothesis were tested by presenting one of the words in each one of the Life Event Inventory (LEI) items as an anagram or an unrelated anagram before the LEI, respectively. Higher confidence ratings for LEIs with an anagram compared to LEIs without anagrams would indicate that a revelation effect. A revelation effect was not observed for either condition. Therefore, the previous findings of revelation effect for autobiographical memories (Bernstein et al., 2002) could not be replicated when Turkish counterparts of LEI and anagrams were used. In the repetition priming experiments, the participants&rsquo / awareness of the source of fluency was manipulated by presenting either a subliminal or a supraliminal prime before they responded to a LEI item. The prime was either the same as the verb of the LEI sentence, or a different verb. Participants gave higher confidence ratings if subliminal primes were identical to, rather than different from, the verb of the sentence. If the participants were aware of seeing the primes, this difference disappeared. These results were consistent with the familiarity misattribution hypothesis.

Historians of antebellum America have focused on shifting social patterns caused by trends such as democratization and proto-industrialization to explain the rise of new religious communities. These studies, however, have overlooked the ways that the members of these new groups and their visionary leaders understood their goals--in particular their desire to develop new ethical systems from the religious experiences of their founders. My study combines more traditional historical understandings of community formation in antebellum American with methods employed by scholars of religion to provide a clearer picture of the development of unique groups during this era of increased religious diversity. In particular, I argue that scholars must employ both Ann Taves' and William James' methods to study visions and revelations to comprehend how communities addressed the problem of religious experiences' interiority through communal processes of evaluation. To that end, I investigate Elias Hicks, founder of Hicksite Quakerism, and Ellen G. White, the founder of Seventh-day Adventism. My work on Hicks and White focuses on the processes by which their visionary ethics were transmitted into and practiced by their communities over time. Taken together, their ministries demonstrate that the visions of founders typically spoke to ethical issues--broadly and narrowly construed. Both leaders addressed personal, interpersonal, and social ills, and they each presented themselves as the model of obedience to their own visions and revelations in their autobiographies. Yet they faced different issues in convincing people of the truth of their visions for their communities. All Quakers expected their ministers to receive revelations during worship, so Hicks only had to persuade them that following revelation over scripture represented true Quaker orthodoxy. Sabbatarian Adventists, however, came from a wide variety of denominational backgrounds, so White had to persuade some of them not only to accept her teachings, but the existence of visions in the first place. Ultimately, their different views of the trajectory of history influenced their lasting legacies to their communities: eventually Hicks' specific teachings fell out of favor among Hicksites who maintained only his commitment to continuing, progressive revelation. White's teachings, however, remain both influential and hotly contested, because her reputation as prophet is bound up in Adventists' belief in the end of days. / text

This thesis studies issues in auctions and contests. The seller of an object and the organizer of a contest have many instruments to improve the revenue of the auction or the efficiency of the contest. The three essays in this dissertation shed light on these issues. Chapter 2 investigates how a refund policy affects a buyer's strategic behavior by characterizing the equilibria of a second-price auction with a linear refund policy. I find that a generous refund policy induces buyers to bid aggressively. I also examine the optimal mechanism design problem when buyers only have private initial estimates of their valuations and may privately learn of shocks that affect their valuations later. When all buyers are \emph{ex-ante} symmetric, this optimal selling mechanism can be implemented by a first-price or second-price auction with a refund policy. Chapter 3 investigates how information revelation rules affect the existence and the efficiency of equilibria in two-round elimination contests. I establish that there exists no symmetric separating equilibrium under the full revelation rule and find that the non-existence result is very robust. I then characterize a partially efficient separating equilibrium under the partial revelation rule when players' valuations are uniformly distributed. I finally investigate the no revelation rule and find that it is both most efficient and optimal in maximizing the total efforts from the contestants. Within my framework, more information revelation leads to less efficient outcomes. Chapter 4 analyzes the signaling effect of bidding in a two-round elimination contest. Before the final round, bids in the preliminary round are revealed and act as signals of the contestants' private valuations. Compared to the benchmark model, in which private valuations are revealed automatically before the final round and thus no signaling of bids takes place, I find that strong contestants bluff and weak contestants sandbag. In a separating equilibrium, bids in the preliminary round fully reveal the contestants' private valuations. However, this signaling effect makes the equilibrium bidding strategy in the preliminary round steeper for high valuations and flatter for low valuations compared to the benchmark model. / Thesis (Ph.D, Economics) -- Queen's University, 2010-04-20 21:34:12.295

This thesis addresses the issue of the millennial reign of Christ in Revelation 20: 1-10. It is an attempt to investigate whether the millennium is a future event or already inaugurated. The Apocalypse has been the focus of attention of many end time movements down through the ages. This thesis picks up one of the most popular issues out of such a focus. One of the issues in the Apocalypse of John is the expectation of a thousand year reign of Christ. During the period of early Christianity up to the middle ages the question of the nature of the millennium has been controversial. Recently the debate over the millennial reign of Christ in the Apocalypse has intensified more than ever before. Three major views have been advocated and such views have brought in a greater dilemma, since the reader of the Apocalypse has to choose one of the views. Having grown up in an evangelical religious background, which places emphasis upon apocalyptic ideologies; I found myself becoming more and more attracted to this debate. At last I have entered the wagon with a view to demonstrate, in my own way, that the millennial reign is already actualised rather than expected. This sounds very controversial compared to what has always been thought by many Christians since their early days of Sunday School. This 'territory' has been trod by various scholars so much so that I am not in a position to claim to be a pioneer in this investigation. I endeavour to re-examine the issue of millennium in the light of a sociological analysis from my own perspective. I intend to perceive the other side of the mountain that has been hidden from me all along ( as a hidden transcript of the Apocalypse). After having established the task of rethinking millennium. I wish to go further and look at the East African concept of millennium, even though no comparative study is intended at this level of my research, apart from laying bare the framework, such is very important for the inculturation of theology today. This thesis will be tabulated into three main parts, the first deals with sociology of sects and the Apocalypse, in this part a model will be formulated, which will be applied in the delineation of the Apocalypse community in chapter three. The second part deals with the concept of millennium within the Bible and ends up with an exegesis of the passage that clearly mentions this term. The third part deals with the East African concept of millennium and the conclusion of the whole thesis. All Biblical quotations are from the Revised Standard Version Bible, while all the abbreviations follow Killian (1985). / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

The tumultuous events that erupted in Scotland and England c.1637 – 1650 sparked tremendous interest in John Cotton. As a result he turned to two Biblical books, Canticles and Revelation, to determine whether those events that transpired across the Atlantic Ocean were of apocalyptic significance. Cotton’s exegetical findings concluded that prophetic fulfilment was indeed unfolding and more importantly that the glorious millennium foretold in Scripture was imminent. As the leading polemicist of New England’s Congregational way, Cotton infused his defence of this controversial church polity with apocalyptic importance. However, he did not make the case for the exclusive role of the colonies in the grand scheme of eschatological reformation but New England’s support for reform in his native country, England. This dissertation continues the revision of scholarship that moulded Perry Miller’s Errand into the Wilderness thesis into an exclusive selfconsciousness of divine intentions for the New England colonies by arguing for England’s prominence in Cotton’s eschatological vision. In the process, Cotton’s ecclesiology will be presented in an eschatological context. Moreover, this thesis demonstrates that Cotton understood New England’s experiment with non-separating congregational ecclesiology as contributing to English reformation. Chapter One examines the only pre-migration source that concentrated on prophetic themes, Cotton’s sermons on Canticles, which were preached sometime during the 1620s. Cotton presented an optimistic outlook on the church’s future based on the recognition of a godly remnant he believed existed in his own parish of St. Botolph’s as well as others scattered throughout England. Cotton recognized that a lingering presence of popery threatened England’s covenantal standing with God and that the faithful remnant upheld the nation’s covenantal commitment to Biblical purity and obedience. Chapter Two re-examines the events surrounding Cotton’s expulsion from England. A careful assessment demonstrates that Cotton’s only desire was to remain in England at any cost, particularly in fear of being cast a separatist. However, Cotton became convinced of the legitimacy of exile to New England through the belief that from America Cotton could continue in active service to the English church. Though Cotton did not reject England’s role in apocalyptic fulfilment, Cotton came to see Congregationalism as the primary agency through which Antichrist would be defeated and the millennial church ushered into history. This is clearly seen when Cotton returned to preach from Canticles a second time in the 1640s with the added accent on soteriology and piety. Chapter Three argues that Cotton used Scotland’s resistance against Charles I and prelacy to exhort England towards adopting Congregationalism. Cotton praised the Scottish Covenanters for their resistance against prelacy, which Cotton identified as the image of the beast from Revelation, in the Bishops’ Wars and the National Covenant. Through those events, Cotton demonstrated that God’s apocalyptic strategy for the Antichrist’s demise had resumed. However, Cotton also took the opportunity to demonstrate that the Kirk’s Presbyterianism resembled prelacy’s hierarchical and national structure and exhorted England to adopt New England’s Congregationalism. Chapter Four demonstrates that Cotton was overwhelmed with optimism in the early 1650s based upon the signs of apocalyptic providences in the purging of Parliament, Charles I’s execution and England’s victory over Scotland at Dunbar in September 1650. To Cotton, Cromwell’s victory at Dunbar was the indisputable sign that divine providence stood in favour of Congregationalism over Presbyterianism and that God’s presence endured with England.

This thesis investigates the relationship between the apocalyptic narrative and the postmodern novel. It explores and builds on Patricia Waugh‟s hypothesis in Practising Postmodernism: Reading Modernism (1992) which suggests that that the postmodern is characterised by an apocalyptic sense of crisis, and argues that there is in fact a strong relationship between the apocalyptic and the postmodern. It does so through an exploration of apocalyptic narratives and themes in five postmodern novels. It also draws on additional supporting material which includes literary and cultural theory and criticism, as well as historical theory. In using the novel as a medium through which to explore apocalyptic narratives, this thesis both assumes and affirms the novel‟s importance as a cultural artefact which reflects the concerns of the age in which it is written. I suggest that each of the novels discussed in this thesis demonstrates the close relationship between the apocalyptic and the postmodern through society‟s concern over the direction of history, the validity of meta-narratives, and other cultural phenomenon, such as war, the development of nuclear weaponry, and terrorism. Although the scope of this thesis is largely confined to the historical-cultural epoch known as postmodernity, it also draws on literature and cultural criticism from earlier periods so as to provide a more comprehensive framework for investigating apocalyptic ideas and their importance inside the postmodern novel. A number of modernist writers are therefore referred to or quoted throughout this thesis, as are other important thinkers from preceding periods whose ideas are especially pertinent. The present thesis was researched and written between March 2010 and August 2011 and is dedicated to all of those people who lost their lives in the apocalyptic events of the February 22nd Christchurch earthquake.