Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 379-401). Also available on the Internet.

Parmi les nombreuses apocalypses composées durant l’Antiquité judéo-chrétienne, seules l’Apocalypse de Jean et l’Apocalypse de Paul (par l’intermédiaire de la Vision de saint Paul) ont bénéficié de traductions en ancien français. Leur réception textuelle fait l’objet dans ce travail d’un classement exhaustif et d’une étude détaillée. En raison de leur succès, ces deux apocalypses ont laissé une empreinte durable dans les mentalités médiévales, car elles répondaient à deux préoccupations majeures : le Jugement collectif (Apocalypse johannique) et le Jugement individuel (apocalypse paulinienne). Elles ont donné naissance à un imaginaire dont on peut déceler la trace dans la littérature française du Moyen Âge grâce à une approche intertextuelle. Plusieurs pans de la littérature médiévale recourent à cet imaginaire, qu’il s’agisse de la littérature visionnaire (avec La Vision de Tondale et Le Purgatoire de saint Patrick), de la littérature allégorique (dans La Tournoi de l’Antéchrist et Le Roman de la Rose) ou de la littérature didactique et religieuse (dans La Somme le roi, les sermons ou les épîtres farcies). L’imaginaire apocalyptique imprègne ainsi une part considérable de la littérature de cette époque, de telle sorte qu’on peut l’envisager comme un univers mental autonome, riche de motifs, de lieux, de créatures, et parfois d’inquiétudes. De texte en texte, cet imaginaire s’est propagé au gré de strates intertextuelles que la philologie est en mesure de distinguer. Mais ce réseau complexe d’interférences ne doit pas nous faire oublier que la réception de l’imaginaire apocalyptique ne s’appréhende pas uniquement à une échelle textuelle. Elle met aussi en jeu des mécanismes cognitifs comme la compréhension, la représentation ou l’imagination. / Among the numerous apocalypses written during the Judeo-Christian Antiquity, only the Revelation of John and the Apocalypse of Paul (through the Vision of Paul) got old french translations. In this work, their textual reception is the subject of a complete inventory and a detailed study. Because of their success, both left a durable trace in the medieval mindset, as they solved two major concerns : collective judgement (Johannine Apocalypse) and individual jugdement (paulinian apocalypse). They gave birth to an imaginary world which can be detected in medieval french literature thanks to an intertextual approach. Many parts of the medieval literature use this imagination : the visionary literature (in the Vision of Tondale and St Patrick’s Purgatory), the allegoric literature (in the Tournoi de l’Antéchrist and the Roman de la Rose) or the didactic and religious literature (in the Somme le roi, the homilies and the “épîtres farcies”). The apocalyptic imagination thus spreads through a considerable part of this literature, and therefore we can consider it as an independent world of the mind, full of motives, places, creatures, and sometimes fears. From a text to another, this imagination has disseminated according to intertextual levels which can be distinguished by philology. But this complex web of correlations must not make us forget that the reception of the apocalyptic imagination is not only accessible from a textual viewpoint. It also employs cognitive mechanisms like understanding, representation and imagination.

O presente trabalho é uma dissertação sobre literatura antiga, especialmente a profecia clássica e a apocalíptica, e investiga os textos dos profetas Oséias e Amós. Nossa suspeita é que existam nestes livros textos de natureza apocalíptica. Para demonstrar isso, organizamos o trabalho em três capítulos. No primeiro capítulo apresentamos as características da profecia clássica e da apocalíptica. Comparamos a profecia clássica com sua antecessora, a profecia oral, para, a partir daí, estabelecer suas características. Em seguida, analisamos a apocalíptica enquanto herdeira da profecia e da sabedoria demonstrando sua origem e peculiaridades. No segundo capítulo demonstramos o processo de fixação das profecias de Oséias e Amós. É sabido que os textos dos profetas passaram por um longo processo de desenvolvimento textual, no qual, camadas literárias foram agregadas e amalgamadas para explicar, orientar cronologicamente, unir ou separar perícopes e para atualizar liturgicamente. Analisamos os estágios de formação do texto que vão desde a proclamação oral da profecia até a sua redação final na qual suspeitamos terem sidos inseridos textos apocalípticos. No terceiro e último capítulo separamos para análise e argumentação alguns textos dos livros de Oséias e Amós que julgamos possuir características apocalípticas. São ao todo doze citações. Os textos com características apocalípticas, no entanto, não passam de motivos apocalípticos, fragmentos da literatura, são, portanto, poucos e pequenos. Nosso objetivo é apontar para a existência desses textos percebendo a influência que a apocalíptica exerceu na formação tardia dos livros de Oséias e Amós. / This work is a dissertation on ancient literature, especially classical and apocalyptic prophecy, and investigates the texts of the prophets Hosea and Amos. Its hypothesis is that these texts are apocalyptic in nature. To demonstrate this, the paper is organized into three chapters. In the first chapter the characteristics of classical prophecy and apocalyptic literature are presented. It compares classical prophecy with its predecessor, oral prophecy, in order to establish its characteristics. Then apocalyptic literature is examined as the heir of both prophetic and wisdom literature, demonstrating its origin and peculiarities. In the second chapter it demonstrates the process followed in putting in final form the prophecies of Hosea and Amos. It is known that the texts of the prophets went through a long process of textual development, in which literary layers were aggregated and merged to explain, guide chronologically, unite or separate pericopes and update them liturgically. The stages of the texts development are analyzed, ranging from the oral proclamation of the prophecy until its final version in which apocalyptic passages have apparently been inserted. In the third and final chapter some passages of the books of Hosea and Amos that seem to have apocalyptic characteristics are identified for analysis and argumentation. Altogether we examine twelve citations. There are only a few, short passages with apocalyptic features, motifs and fragments. The goal of this paper is to point to the existence of these texts in order to highlight the apocalyptic influence exerted on the books of Hosea and Amos.

abstract: This study provides a rhetorical analysis of how Black nationalist protest rhetors have employed apocalyptic discourse in order to call into question the ideological underpinnings of the hegemonic white American nation building project and to imagine new alternatives to replace them. Previous studies by Howard-Pitney (2005), Harrell (2011), and Murphy (2009) have explored how African American abolitionist and civil rights jeremiahs such as Frederick Douglass and Martin Luther King, Jr. have employed appeals to American civil religion in order to mobilize their audiences to seek liberal reforms to racial injustices by appealing to established values and institutions. While apocalyptic rhetoric also constructs its audience as a chosen people, it tends to take a much more skeptical stance toward the established social order. African American apocalypticists such as David Walker, Malcolm X, and the Black Panther Party rejected the notion of American chosenness that underpins much Black and white American jeremiadic speech, and employed a Burkean perspective by incongruity in order to draw attention to the inaccuracy of white supremacist and American exceptionalist representations of the social world. The end result of this history is the nation's imminent destruction, which has been envisioned as a divine intervention in the case of traditional sacred apocalyptics, such as David Walker or the early Malcolm X, or as a revolutionary uprising of the oppressed, as in the secular apocalyptics of the later Malcolm X and the Black Panther Party. African American apocalyptic rhetoric is prophetic in that it invokes a vision of the national past, present, and future defined by a set of values that are at odds with those of the established social order. African American apocalypticism invites its audience to disidentify themselves from hegemonic white American formulations of Black and white identities and to identify themselves instead with radical alternatives. To the extent that an audience is persuaded by apocalyptic narratives of the American nation, new possibilities for action become available to their consciousness, typically involving either withdrawal from a corrupt society or militant resistance involving measures more radical than the nonviolent direct action and moral suasion advocated by liberal African American jeremiahs. / Dissertation/Thesis / Doctoral Dissertation English 2016

Orientador: Alexandre Soares Carneiro / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-04T20:46:30Z (GMT). No. of bitstreams: 1 Brito_TarsillaCoutode_M.pdf: 356152 bytes, checksum: 6a242415f94b154394373df771146478 (MD5) Previous issue date: 2005 / Resumo: A presente dissertação tem como objeto de estudo a poesia de Murilo Mendes, mais especificamente sua poesia apocalíptica, da qual recortamos cinco livros: Poemas (1930), O visionário (1941), Tempo e eternidade (1935), Os quatro elementos (1945) e A poesia em pânico (1937). Para tanto elaboramos seis capítulos: "Estudo para um caos" introduz os pressupostos teóricos do tema que orienta nossa reflexão - o apocalipse. Em seguida, "O abalo cósmico do desejo" analisa as metáforas do fim do mundo que poetizam o amor erótico de Poemas e O visionário. O capítulo dedicado a Tempo e eternidade chama-se "A restauração da poesia do fim" e procura demonstrar as inter-relações entre o essencialismo de Ismael Nery, o surrealismo francês e o Apocalipse bíblico de João. "Um delírio divino" estuda Os quatro elementos, livro em que a poesia é concebida como o resultado da ação violenta de Deus no mundo. O último capítulo de análise, "Os círculos do inferno", trata de A poesia em pânico e observa a construção poética de um apocalipse pessoal. Concluindo, "Poeta futuro" tenta sistematizar a análise de quatro visões do fim criadas por Murilo Mendes que subverte o imaginário apocalíptico com o intuito de criar um universo próprio, com verdades pessoais traduzidas em imagens autênticas / Abstract: The purpose of the present dissertation is the study of the poetry of Murilo Mendes, more specifically, his apocalyptic poetry, from which we chose five books: Poemas (1930), O Visionário (1941), Tempo e Eternidade (1935), Os Quatro Elementos (1945) and A Poesia em Pânico (1937). Thus, to accomplish it, we prepared six chapters: "Study for a Chaos" which presents the theoretical foundations of the theme that guide our reflection - the apocalypse. Following, "The Cosmic Shock of Desire" analyses the end-of-the-world metaphors, which poetise the erotic love of Poemas and O Visionário. The chapter dedicated to Tempo e Eternidade is called "The Restauration of the Poetry of the End" and is aimed at evincing the inter-relations between Ismael Nery's "essencialismo", the French Surrealism, and John's biblical Apocalipse. "A Divine Delirium" studies Os Quatro Elementos, in which poetry is conceived as the result of God's violent action in the world. The last chapter of analysis, "The Circles of Hell", approaches A Poesia em Pânico and observes the poetic construction of a personal apocalypse. Concluding, "Future Poet" attempts at systemizing the analysis of four visions of the end created by Murilo Mendes, who overturns the apocalyptic imaginary with the intention of creating a universe of his own, with personal truths expressed in authentic images / Mestrado / Historia e Historiografia Literaria / Mestre em Teoria e História Literária

The scope of our examination of the ideas and beliefs of the Qumran sect and the Church of the New Testament is limited to what contributes to our understanding of the nature of the respective communities. No attempt is made to present a full theological examination of the concepts which arise. The aim is not an exhaustive treatment, but rather to suggest areas where the beliefs of the communities throw light on each other. Our method is to begin by establishing the beliefs of the Qumran sect in each case, with particular reference to the Manual of Discipline, and then comparing this with the corresponding concept in the New Testament. This avoids the danger of reading back later Christian ideas into our treatment of the Scrolls. In our examination of the New Testament texts, we shall not assume that they constitute a unity nor that they can be taken at face value, but that they bear the marks of the interests of the early Church and of the conflicting tendencies and practices which marked its development. Consequently the tools of Form, Source and Redaction Criticism are utilized where they can contribute to our purpose. Chapter 1, p. vi.

The genre of apocalypse has an irresistible draw. The concepts of beginning and end to humankind as well as the cosmos situate themselves in our daily stories, microcosmic narratives that repeat through time, placing the footprint of humankind a little more firmly into the earth, a place we have called our home from beginning and, naturally, to the end. In a world that constantly pushes forward to the next piece of technological equipment, reducing mass pandemics to mere over the counter solutions, and extending its hand into the abyss of the unknown universe, humanity craves the elusive next chapter in the novel of the world. But what is to be attained when we reach the climax? When we are situated in the denouement? And finally, what happens when all is at an end? There is a universal truth of birth, and a universal truth of death (despite our advances to elude it). By that logic there must exist a macrocosmic version, a global scale birth, termed creation by many, and thus a large scale death. But since death of the individual remains a complete mystery, many diverse factions exist. This extends to the global picture then, not only seeking inquiry into what happens after we (as in the individual) but when the entire world ceases to exist. This thesis is an attempt to explore the genre of apocalypse for a deeper understanding of these questions and notions. With various systems in place, such as those put forth by John J. Collins and other apocalypse scholars, there exists a possibility to examine various iterations of apocalypses. By examining paradigm traits and tiers and the complications that arise with systemization, this thesis develops a methodology in which to include the functional take on various case studies of apocalypse. Generally reserved for examinations of sacred text, the expanded methodology presented here will seek to not only look at an example of said text, but also a secular text, two examples of ‘sacred function’, and one ideological example of a secular function. This study is not about changing the makeup of the paradigm, nor is it an effort to disprove criteria, nor tack on additional items. The goal is to use the paradigm to identify a more well-rounded view of the genre, and then see what can be gleaned from those categories and their prototypes. In doing so, the definition of the apocalypse genre will be more comprehensive, and thus beneficial for any avenue of study to which it is applied.

Refugees, a novel in progress, begins in the collective first-person with a group of people who live on the same residential street of middle-class homes in an east coast American city and are experiencing the most exquisitely vivid aurora borealis to appear in recorded history. But they quickly learn that this gorgeous wonder is a harbinger of civilization's demise and possibly the end of all life on the planet, because the solar storms causing the sky's fantastic nightly coloring is also slowly stripping away the atmosphere and leeching oxygen into space. This "we" narrative switches to third person, moving between two characters—Julie and Amira—as the narrative moves forward. The first chapter covers the first few months of this apocalyptic crisis, and Julie and Amira are central as they are forced decide if they still have the strength and the will to even attempt survival in these new and brutal circumstances. The second chapter, also told in third person, picks up seventeen years in the future with Aya, Amira's daughter who was six during the initial atmospheric disaster. A small group survived in an underwater refuge, recently discovered the atmosphere above had healed over time, and sent an excursion group, including Aya, to evaluate the changing environment. This chapter reveals the history and particular struggles of these characters living in this complex society, both residual and nascent. The third chapter returns to the group of neighbors—including Julie and Amira—seventeen years prior, immediately following the catastrophic event as their story continues to unfold. This chapter opens, like the first chapter, in the "we" voice, tracing the movement of the group south in a search for help and a desperate, though orderly, effort toward survival. This next phase of their journey introduces fresh conflicts and new characters and points to approaching challenges and the persistent hope for survival. Two short stories, unrelated to the novel and each other and entitled "Awake" and "Her," are also included.

abstract: On the Antichrist (CPG 3946) is an eschatological sermon historically attributed to Efrem the Syrian. Composed in Koine Greek, On the Antichrist is not an authentic Efremic sermon but is attributed to the construct Greek Efrem, often called in the literature ‘Ephraem Graecus’. Sometime around the 12th century, Slavic Christians translated the work into Old Church Slavonic. As its goal, this study employs On the Antichrist to investigate how religions (e.g. Christianity) employ religio-cultural constructs and either refine, or redefine, them for new audiences and circumstances. To accomplish this, the author transcribes and translates one of the most important manuscript witnesses of this sermon (labelled Ov1), translates it, compares it with other early witnesses, and analyzes the differences between the Greek and OCS versions of the text in order to ascertain the variations in the versions and to posit why such variations might have arisen in the transmission of this sermon. Finally, the critical edition is interrogated to propose a date of the autographic text-form of On the Antichrist to the 6th to 8th centuries. This dissertation finds that multiple recensions of the sermon evolved from the earliest recension, the A Recension. The Old Church Slavonic recension of On the Antichrist falls squarely within the A Recension and seems to share a common ancestral tradition with the other A Recension manuscripts and help to reconstruct the early history of On the Antichrist. Thus, this dissertation provides one necessary step in preparation for the difficult task of preparing a critical edition of this sermon. The sermon draws heavily upon 2 Thessalonians 2 and the Little Apocalypse. Two manuscripts overtly indicate multiple meters for the sermon, but two others only hint at such divisions, and the nature of the meters (Aramaic or Byzantine) is uncertain. The sermon itself references no datable historical events. The Greek of the sermon analyzing to a Late Koine/Early Byzantine cusp language datable to between the 6th to 8th centuries. For all the uncertainties and puzzles this sermon presents, the evidence clearly points to at least one conclusion: Efrem the Syrian (d.373) cannot have authored this work, and there is no way currently to ascertain the author. Finally, this dissertation adduces an argument that Byzantine and Slavic Christians preserved On the Antichrist because of its emphasis upon humility and penitence, which allowed for the sermon to be incorporated into Orthodox liturgy by the 10th century. / Dissertation/Thesis / Doctoral Dissertation Religious Studies 2019

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