|Emmerson||Emmerson uses a very extensive approach to the subject. He begins with the description of the concept of the Antichrist in Medieval Apocalypticism and the corresponding exegetical Interpretations. A Vita of the Antichrist follows. The rest of the book contains a discussion of the Antichrist figure in art and literature and an outlook into the Renaissance.|
|Emmerson||Table of Contents: Part I - The Apocalypse in Medieval Thought: Introduction: John's Apocalypse and the Apocalyptic Mentality / Tyconius and Augustine on the Apocalypse / The Apocalypse in Early Medieval Exegesis / The Medieval Return to the Thousand-Year Sabbath / Joachim of Fiore: Patterns of History in the Apocalypse / Mendicant Readings of the Apocalypse Part II - The Apocalypse in Medieval Art Illustrations: Introduction: The Apocalypse in Medieval Art / The Apocalypse in Early Christian Monumental Decoration / Purpose and Imagery in the Apocalypse Commentary of Beatus of Liebana / The Apocalypse in the Monumental Art of the Eleventh through Thirteenth Centuries / Exegesis and Illustration in Thirteenth-Century English Apocalypses / Visionary Perception and Images of the Apocalypse in the Later Middle Ages Part III - The Apocalypse in Medieval Culture: Introduction: The Apocalypse in Medieval Culture / The Apocalypse and the Medieval Liturgy / The Exercise of Thoughtful Minds: The Apocalypse in Some German Historical Writings / Domesday Bokes: The Apocalypse in Medieval English Literary Culture / Dante and the Apocalypse|
|Laistner||Laistner gives a short paragraph concerning the text itself and then lists the different manuscripts with city, library and notation.|
The book opens with 36 pages of introduction about ideas, definitions and influences relevant to Apocalypticism. The introduction is followed by two parts, A.D. 400-1200 and AD 1200-1500. Each chapter within these parts describes the nature and influence of various works relevant to the apocalyptic tradition, followed by translated extracts from the individual texts. Part one includes among others the Tiburtine Sibyl, The Legend of Alexander, The Pseudo-Methodius, Adso's Letter to the Antichrist and chapters such as 'Apocalyptic and Non-Apocalyptic Themes of the Eleventh Century'. Part two contains among others chapters such as 'Moslems, Mongols, and the Last Days' , others about the Joachite Movement, Merlin, The Angelic Pope, Political Prophecy and much more, until Christopher Columbus.
Visions of the End provides a strong basis for further research or can stand by itself if only a general idea of the apocalyptic tradition is wanted. Mr. McGinn's language is fresh and easy to read, while his arguments remain scholary and do not lack authority.
|McGinn||From Kirkus Reviews , October 1, 1994 A scholarly survey of how the figure of the Antichrist has been understood through the centuries, from Second Temple Judaism to present-day America. McGinn (Historical Theology/Univ. of Chicago Divinity School), editor of the acclaimed 80-volume Classics of Western Spirituality series, argues that the theme of the Antichrist (in its original form, a literal belief in a being of ultimate evil) illuminates much about how people view themselves and evil in society. Beginning with the apocalyptic traditions of Judaism, McGinn moves through early Christianity, Gnosticism, Byzantine apocalypticism, the Western medieval world, the Reformation, and the more subdued references since the Enlightenment. The Antichrist figure can be understood as an external enemy, such as Nero, or, following the thought of Augustine and some modern novelists, as a reality lurking within believers themselves. Another polarity in the theme is that the Antichrist is sometimes seen as inspiring universal dread or, alternatively, as coming under the appearance of good- -hence John Wycliffe's identification of the pope as the Antichrist and the separatist Roger Williams's view that any established Christian society was a form of Antichrist. In modern times, due to the polarities of the Cold War and the specter of nuclear apocalypse, the theme has had a vigorous existence in Russia and the United States; and recent claims, locating evil in apparent sources of power, hold that the Antichrist can be seen at work in the United Nations and in the credit-card system. McGinn notes that, since apocalyptic thought harbors no shades of gray between good and evil, anyone not fully in accord with a given belief may be seen by those who hold that belief as an adherent of absolute evil. An excellent sourcebook for anyone wishing to understand the kind of anxieties that are likely to multiply as we approach the year 2000. (30 b&w photos, not seen). -- Copyright ©1994, Kirkus Associates, LP. All rights reserved. --This text refers to an out of print or unavailable edition of this title.|
|Resseguie||Resseguie here treats the Revelation of John as a piece of Literature. His discussion focuses on 'Point of View and Rhetoric', 'Setting' (including props), Characters (from God to the Inhabitants of the Earth) and 'Plot and Structure'. A final chapter is concerned with the 'Theological Significance of Revelation'. The book offers a different, but rewarding perspective.|