By Maria Leppakari
Jerusalem as a symbolic expression of wish draws cognizance and non secular adherence with regards to its actual presence. The learn identifies, lines and examines apocalyptic representations of Jerusalem, and illustrates what occurs whilst those turn into skilled fact. The empirical a part of the ebook indicates how those representations turn into dwelling photos in modern teams’ task in Jerusalem. inner most and public endtime representations of Jerusalem supply significant types for reading the non secular prior, current and destiny. The interaction of those representations additionally shapes our current photographs of Jerusalem.
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Additional resources for Apocalyptic Representations of Jerusalem (Numen Book Series: Studies in the History of Religions)
A printed text is aimed at a wide audience. [. ] oral transmission allowed the production of representations similar to one another: the hearer of a tale may, for instance, become in turn its teller. 17 Sperber clariﬁes this by an illustration, asking us to consider a social group: . . a tribe, the inhabitants of a town, or the members of an association. Such a group and its common environment are, so to speak, inhabited by a much larger population of representations, mental and public. Each member of the group has, in his or her head, millions of mental representations, some short-lived, others stored in long-term memory and constituting the individual’s ‘knowledge’.
Wessinger, these terms were originally applied to Christian conceptions of the millennium. 57 Here pre-millenarianism denotes a pessimistic view of history where the world is seen as evil and steadily becoming more corrupt. In time, the millennium will be brought about in catastrophic manner by counter-intuitive agents. Post-millennialism is an optimistic view of history that sees a gradual improvement in conditions and more continuity with the past. Human beings work to bring about the millennium but they remain under the direction of a superhuman or divine agency.
Comparative religion creates an interpretive frame of its own through the act of describing a multitude of religious situations. Religion is then viewed as a way of seeing, a form of world construction. 19 In addition to this, religion has also a meaningcreating function for believers. We construct deﬁnitions. One way to categorise deﬁnitions of religion is two see them as belonging to one of two types: the substantial and the functional. Substantial deﬁnitions focus on what is reﬂected upon as ‘sacred’: God, deities, transcendent forces, and whatever is associated with these ‘higher powers’.