A History of Malleability, and in turn, Controversy

“The ethic of conservation is the explicit abnegation of man’s dominion over the Earth. The lower species are here for our use. God said so: Go forth, be fruitful, multiply, and rape the planet–it’s yours. That’s our job: drilling, mining and stripping. Sweaters are the anti-Biblical view. Big gas-guzzling cars with phones and CD players and wet bars – that’s the Biblical view.”

– Ann Coulter, “political commentator” (1961 – present)

“The biblical command, ‘increase and multiply,’ is annulled by the fact that we are living in the last age.”

– Tertullian, “the father of Latin Christianity” (160 – 220 A.D.)

Posted in Mac Warren, September 21 | Tagged , , , , , , , , , , , | Leave a comment

Please read in preparation for class

This week, I decided to write a collective response to your posts, touching on some of the key issues that we can discuss more fully in class.  Some of you have not yet posted, however, and that means I can’t respond as completely as I should be able to in anticipation of class. Please remember the Sunday night deadline for these.

I’ll start with Sam’s film for the previous week because his was delayed last week. I didn’t see”201,” having been put off by the trailer and most of the reviews, but his discussion shows why we benefit from analyzing even the lesser quality films. He spells out the ideological fault-lines of the plot effectively.  Here I want to underscore the way in which conspiratorial thinking of the type attributed to the powerful elite in the film is itself symptomatic of apocalyptic thinking.  The sense that “they” are out to deceive us begins with Satan and the Anti-Christ in the Book of Revelation and gets retold over the centuries in both religious and secular form.  Apparently “2012” takes this on in terms of the elite’s special plan to escape the ecological disaster that they have been responsible for creating.  In class, we should consider the elements of conspiracy in terms of the status of a truth, including the standing of those “in the know” as well as those who are deceived (by Satan or powerful human beings).  Please review Kirsch, pp. 220-221.

Alongside and as part of the theme of truth (who has it, who hides it, who fakes it, etc.), the idea of calculation keeps returning as a key issue.  Grecia and Andreas deftly and Jon playfully (I think!) point out some of the intricacies of the use of numbers and how they are understood as secret codes of some sort.  The suggestion of the text is that if one can crack the code, the actual date will be knowable.  So will the identity of the Beast and his number 666.  But Andreas’s quote by Jacques Ellul gets to the other in-built point of Revelation: the truth that is to be revealed nonetheless remains hidden.  This, as we have already discussed, has kept it relevant over the centuries despite the inaccuracies of the claims of imminence for doomsday.  Inspired by William Miller and David Koresh among others, Jon has given us rational systems of calculation for an endtime.  Let me pose these questions for Jon in particular for class discussion.  What is at stake psychologically in this kind of calculation?  Why has it appealed to so many followers?  Please draw on Kirsch to present on this.

Don’t forget, Andreas, there is no s on Revelation.  This bring up the idea of unity versus multiplicity—or single, capital T, Transcendent Truth from God versus lower case truths that stem from human beings and may even conflict with one another.  Here are some questions to ponder and I’d like Andreas and Grecia to present on these.  The insistence that Revelation is literally what God will do to end the earth is a claim to Truth.  What then is the insistence that it is to be read “spiritually” or symbolically?  Is this a claim for Truth or truth?  If it is an allegory (or parable of good and evil as Andreas suggests) does that make it untrue?  According to what perspective?  If one believes in a God who possesses the power to destroy the world and most of its inhabitants and save the chosen ones for a new world to be created, might John’s depiction get at this truth as accurately as human imagination can provide without becoming untrue?

In asking these questions, I am interested in your thinking more about the nature of the secular in contrast to the religious.

Finally, I want everyone to be ready to discuss the following key historical shifts, when:

-Christianity was established as Rome’s state religion;

-Revelation was canonized for the New Testament;

-Augustine declared Revelation to present a “moral conflict within each person and in the Church in general” (Kirsch, 119);

-women emerged as religious prophets;

-Protestantism rebelled against Catholicism;

-Puritanism came to America;

-the Rapture was introduced formally within Protestant Fundamentalism;

-Nazi belief took the form of apocalyptic destruction and millennial hope for the chosen;

-the Atom Bomb was dropped.

Posted in Lee Quinby, September, September 21 | Leave a comment

The World Will End On…

I realize that these posts are supposed to be about the readings we’ve done, in their entirety.  The thing is, I’d really like to talk about everything – I’d like to talk about the Godless apocalypse, sure, but there’s hardly any time left to write this and I’ll talk about my idea with regards to that in class.  The thing that fascinated me the most through all of the reading, however, was the idea of date-setting, and how it had served as the downfall of pretty nearly every other doomsayer – how it had proven them to be either fabulously incorrect, or at the very least ill-informed about the timing of their supposed doomsday.

Having seen all these supposed “doomsdays” come and go within the course of the text, and having lived through a few predicted ends of the world, I decided to come up with a prediction of my own – based entirely on the dates and figures provided in the reading.  There are actually two different ones, based on the same date to begin the countdown, after which I’ll give a third and a fourth prediction, based on entirely different dates.  Then we can talk about the Mayans.

The first moment to begin the countdown is 5:30 am on July 16, 1945.  Then let’s take into account the commonly used Biblical figure of 1,260 days from the beginning of the countdown.  Anyone who does the calculations will know that 1,260 days from that date passed a long time ago.  But as with almost any other Biblical time length, we should not take a “day” literally – at least not here.  Here, let’s take each “day” to equal one real-world month – that means that 1,260 months would have to pass before the end of the world.  Divide that number by 12 to get the number of years until “doomsday,” and we get 150 years, or a doomsday that will begin at 5:30 am on July 16, 2095.

The other possible date that one might consider to be the beginning of doomsday (with 5:30 am 7/16/1945 as the starting point) comes when we take “day” to mean “year.”  In that case, the beginning of doomsday will be at the appointed time and on the appointed day, but in the year 3205.

A third date to be considered stems from the date of the formal dissolution of the Soviet Union – a date which we will consider to be somewhere in the middle to the end of December, 1991.  Going by the “month” logic I outlined earlier, this gives us a beginning of December, 2141 for the beginning of the end of the world (or, by the longer, year-based logic, we get a date somewhere in December of 3251.

Finally, there’s the idea of the “world week,” where each day in the week is a millennium in length.  This gives us the most time before the end of the world out of all of my predictions.  The countdown begins with the birth of Christ – which for all intents and purposes will be given as the year 0 (understanding that the date can range a bit).  Near the end of the sixth day, Christ comes, and the battle with Satan begins – ending at the beginning of the seventh day, when the Millennium-length rule of Christ in New Jerusalem begins.  At the end of the seventh day, time ceases, so to speak, and the final battle begins – after which there is no more time – and the end of the world is over, so to speak, letting the eternal kingdoms on Heaven and Earth therefore exist forever.  Therefore, according to this logic, the beginning of the end of the world will be somewhere in the range of the year 5993 to 6001.

Then, of course, the Mayans could have been right, and the world will end December 21st, 2012.

Posted in Jon Rossi, September, September 21 | 1 Comment

The (Un)Revealing Revelation

“Too often the apocalypse excites our curiosity, unbridles our imagination, arouses our appetite for mystery, and finally hides from us the central truth which ought to be revealed.”—Jacques Ellul

This quote certainly highlights the apparent irony of the Book of Revelation: its very title suggests a truth to be revealed, yet the highly symbolic diction makes any “hidden truth” impossible to glean with conviction. If you consider the extent to which Revelation differs in its approach to theology from the remainder of the New Testament, and take into account the mystique of the text, all in light of the controversy surrounding its authorship—it is not too difficult to imagine the profound effect the text has had on the early Christians of the time period. Comfortable with the image of a peaceful, forgiving, all-loving and all-knowing God, they are no doubt surprised to find no traces of such a benign creator in Revelations. Neither is Revelations a spiritual text, in the sense that no word is given on how to AVOID the coming prophecies of doom. No reasons are given beyond virginity and abstinence from intercourse with women, for why the gifts of salvation and everlasting life have been bestowed on the “144,000 which have been redeemed from the earth”. (Revelations 14:3) In fact it is phrases like these, coupled with hints of the authors views on sex as defilement, that lead me to believe Revelations to be a highly subjective work of secular origin. John the Revelator’s status as a non-Disciple also lead to questions regarding its nature as the written word of God. How are we to know that this book doesn’t merely represent the delusions of an elderly man cast ashore on the deserted island of Patmos?

If we are to take the word of the first 26 books of the New Testament as the word of God, then how are we also able to take John’s ramblings on a vengeful God—a God who believes the very act of conception is defilement, a God who will torture those who were not Martyrs for the Christian cause (but associated themselves with Roman coinage, or pagan traditions) for eternity, despite their overall good intentions, as truth as well?

Posted in Andreas Apostolopoulos, September, September 21 | Tagged , , , , | 3 Comments

Finishing Kirsch

As a skeptic of all apocalyptic theories, I enjoyed finishing Kirsch’s book because he is a skeptic himself. Reading about this subject through another skeptic’s eyes make it more comfortable for me because he explores the book of Revelation- a deeply religious subject- in a very secular manner. Kirsch focuses on the effects John’s book had over the past millennia, which I think is a very interesting way of thinking about this book. Mentioning all of the interpretations that came as a result of the different events surrounding them.
It is hard for me to imagine what it was like to live in a world where the Church dictated almost everything about everyday life. Reading the book of Revelation spiritually is the same thing I would encourage, and I agree greatly with Augustine’s teachings. The Church saw from the beginning the danger that lurked in the pages of John’s book, as the coming centuries proved. I keep thinking of why the Church would still decide to include the book of Revelation in the Bible, but it is actually very simple: It instills fear in people, and the people turn to God through the Church for comfort. Many people did fin the idea of the End of the World comforting rather than scary. I am a skeptic, and if the End of the World were to really happen in 2012, it would be really scary, I am not ready to die and have that be the end. But for others, the End signified a new beginning. The world wouldn’t really end, it would restart. If they behave the have a chance at that new start, and if they listen to John then salvation is imminent.
The movie that I saw last week has me thinking a lot about numbers, and there is a section in which Kirsch focuses on the numbers again. The numbers in the book of Daniel talk about the end times arriving in roughly three and a half years, and Kirsch points out that three and a half is half of seven and seven is John’s favorite number. This is too far fetched. This is looking too much into John’s thoughts and his book. It is a possibility that there is a connection between the two numbers and that John was inspired by Daniel by simple doubling the number, but there is always a relation that can be found two numbers.
Before this class, I had heard of the book of Revelation, but I had never read it, and Kirsch brings a lot of light as to the effects this book has brought. New branches of Christianity were created partly because of this book. Martin Luther was not a fan of this book until he saw that he would use it as a tool to advance his own agenda against the Roman Catholic Church. The book of Revelation is a very dangerous book because it is filled with symbols that are timelessly open to interpretation. Every new generation has a antichrist and a new time frame for the end time based on these symbols. Everyone who has the time to sit down and read this book and has enough imagination and worldly knowledge to make connections that hold some sort of credibility.

Posted in Grecia Huesca, September, September 21 | 1 Comment