Revelations: Visions, Prophecy, and Politics in the Book of Revelation by Elaine Pagels Page A
Authors: Elaine Pagels
Ads: Link
Clarendon Press, 1987), 209–247.
86 Eusebius,
HE,
3, 25.1–3.
87 Eusebius,
HE,
25.4–5.
88 Eusebius,
HE,
7, 1.
89 For Dionysius’ discussion, see Eusebius,
HE,
7, 24.1–25.27.
90 Revelation 22:18–19.
91 Athanasius,
Letter to the Bishops of Egypt,
22. I am grateful to David Brakke for pointing out that here Athanasius could have seen himself as following precedent set by Dionysius.
92 Revelation 20:11–21:4.
93 Athanasius,
Defense of Dionysius,
27.
94 Revelation 20:10.
95 Athanasius,
Festal Letter
, 39.
96 I am grateful to David Brakke for his helpful comments in his letter of March 14, 2011, in which he reminded me of this passage in
Festal Letter
, 39.
97 Eusebius,
Life of Constantine,
Book 3, 3, in Cameron and Hall, 122.
98 Eusebius
, Life of Constantine,
Book 2, 46, in Cameron and Hall, 115.
99 Eusebius,
Life of Constantine
, Book 1, 45, in Cameron and Hall, 88.
100 Eusebius,
Life of Constantine
, Book 2, 62, in Cameron and Hall,115.
101 Eusebius,
Life of Constantine,
Book 3, 12, 2, in Cameron and Hall, 116.
102 Eusebius,
Life of Constantine
, Book 4, 27, 1, in Cameron and Hall, 163.
CONCLUSION
1 Revelation 20:21.
2 Matthew 25:35–36.
3 Revelation 21:8.
4 For an incisive and learned discussion, see David Frankfurter,
Elijah in Upper Egypt: The Apocalypse of Elijah ad Early Egyptian Christianity
(Minneapolis: Fortress Press, 1993).
5 See Kirsti Barrett Copeland,
Mapping the Apocalypse of Paul: Geography, Genre, and History,
unpublished dissertation, June 2001, Princeton University.
6 The actual quotation is from Theodore Parker, cited by K. Boyle, in
Arc of Justice: A Saga of Race, Civil Rights, and Murder in the Jazz Age
(New York: Henry Holt, 2004).
7 Athanasius, Canons of Athanasius 8
8 Paul, I Corinthians 13:12.
9 Tertullian,
Prescription Against Heresies,
1–10.
ACKNOWLEDGMENTS
Many friends and colleagues have contributed to the process of completing this book during eight years of research and writing; and since writing is often a solitary process, it’s most enjoyable when shared with colleagues, friends, and family. First of all, thanks to Henry Finder, who suggested writing about the Book of Revelation at a time when it sounded like an impossible—or, at least, unlikely—project. After I began thinking about the questions involved, I was especially fortunate that Eric Wanner, director of the Russell Sage Foundation, offered a year’s research support among a wonderfully collegial group of colleagues in the social sciences, where conversations over lunch and seminars helped this project take shape. That spring, Tom—director of the Getty Research Institute—and Jack Miles invited me to visit the Institute, which offered glorious views of sky and sun, to be among colleagues conversant with classics, art, and history, who opened up unexpected visions of the Book of Revelation in art and music.
Throughout the years involved in research and writing, as well as teaching, I have enormously appreciated the generosity and learning of colleagues at Princeton University—first of all, those in our working group, John Gager, Martha Himmelfarb, AnneMarie Luijendijk, Napthali Meshel, and Peter Schaefer, each of whom has heard or read drafts of this work in progress, offering helpful criticism and suggestions. I am grateful to Dean David Dobkin and to Carol Rigolot, director of the Humanities Center, and to Susan Stewart, Gideon Rosen, and Alexander Nehemas, and other Princeton colleaguesinvolved in the Humanities Program, for the invaluable support during the final year of writing as Old Dominion Professor at Princeton University. I owe special thanks to Randall Balmer, David Brakke, Tony Campolo, James Cone, Elizabeth Clark, Adela Yarbro Collins, Paul Duff, Elizabeth Fiorenza, Steven Friesen, James Goering, Paul Jeanes, Lance Jenott, Karen King, Jake Mascotte, C. K. Williams, and Michael Williams, each of whom read sections of the manuscript, and offered suggestions that much improved—and
86 Eusebius,
HE,
3, 25.1–3.
87 Eusebius,
HE,
25.4–5.
88 Eusebius,
HE,
7, 1.
89 For Dionysius’ discussion, see Eusebius,
HE,
7, 24.1–25.27.
90 Revelation 22:18–19.
91 Athanasius,
Letter to the Bishops of Egypt,
22. I am grateful to David Brakke for pointing out that here Athanasius could have seen himself as following precedent set by Dionysius.
92 Revelation 20:11–21:4.
93 Athanasius,
Defense of Dionysius,
27.
94 Revelation 20:10.
95 Athanasius,
Festal Letter
, 39.
96 I am grateful to David Brakke for his helpful comments in his letter of March 14, 2011, in which he reminded me of this passage in
Festal Letter
, 39.
97 Eusebius,
Life of Constantine,
Book 3, 3, in Cameron and Hall, 122.
98 Eusebius
, Life of Constantine,
Book 2, 46, in Cameron and Hall, 115.
99 Eusebius,
Life of Constantine
, Book 1, 45, in Cameron and Hall, 88.
100 Eusebius,
Life of Constantine
, Book 2, 62, in Cameron and Hall,115.
101 Eusebius,
Life of Constantine,
Book 3, 12, 2, in Cameron and Hall, 116.
102 Eusebius,
Life of Constantine
, Book 4, 27, 1, in Cameron and Hall, 163.
CONCLUSION
1 Revelation 20:21.
2 Matthew 25:35–36.
3 Revelation 21:8.
4 For an incisive and learned discussion, see David Frankfurter,
Elijah in Upper Egypt: The Apocalypse of Elijah ad Early Egyptian Christianity
(Minneapolis: Fortress Press, 1993).
5 See Kirsti Barrett Copeland,
Mapping the Apocalypse of Paul: Geography, Genre, and History,
unpublished dissertation, June 2001, Princeton University.
6 The actual quotation is from Theodore Parker, cited by K. Boyle, in
Arc of Justice: A Saga of Race, Civil Rights, and Murder in the Jazz Age
(New York: Henry Holt, 2004).
7 Athanasius, Canons of Athanasius 8
8 Paul, I Corinthians 13:12.
9 Tertullian,
Prescription Against Heresies,
1–10.
ACKNOWLEDGMENTS
Many friends and colleagues have contributed to the process of completing this book during eight years of research and writing; and since writing is often a solitary process, it’s most enjoyable when shared with colleagues, friends, and family. First of all, thanks to Henry Finder, who suggested writing about the Book of Revelation at a time when it sounded like an impossible—or, at least, unlikely—project. After I began thinking about the questions involved, I was especially fortunate that Eric Wanner, director of the Russell Sage Foundation, offered a year’s research support among a wonderfully collegial group of colleagues in the social sciences, where conversations over lunch and seminars helped this project take shape. That spring, Tom—director of the Getty Research Institute—and Jack Miles invited me to visit the Institute, which offered glorious views of sky and sun, to be among colleagues conversant with classics, art, and history, who opened up unexpected visions of the Book of Revelation in art and music.
Throughout the years involved in research and writing, as well as teaching, I have enormously appreciated the generosity and learning of colleagues at Princeton University—first of all, those in our working group, John Gager, Martha Himmelfarb, AnneMarie Luijendijk, Napthali Meshel, and Peter Schaefer, each of whom has heard or read drafts of this work in progress, offering helpful criticism and suggestions. I am grateful to Dean David Dobkin and to Carol Rigolot, director of the Humanities Center, and to Susan Stewart, Gideon Rosen, and Alexander Nehemas, and other Princeton colleaguesinvolved in the Humanities Program, for the invaluable support during the final year of writing as Old Dominion Professor at Princeton University. I owe special thanks to Randall Balmer, David Brakke, Tony Campolo, James Cone, Elizabeth Clark, Adela Yarbro Collins, Paul Duff, Elizabeth Fiorenza, Steven Friesen, James Goering, Paul Jeanes, Lance Jenott, Karen King, Jake Mascotte, C. K. Williams, and Michael Williams, each of whom read sections of the manuscript, and offered suggestions that much improved—and
Similar Books
