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diff --git a/chapter2.md b/chapter2.md index 92639b0..3e4dbdf 100644 --- a/chapter2.md +++ b/chapter2.md @@ -12,7 +12,7 @@ Thesis: anti-apocalyptic criticism of R mis-diagnoses the problem. 12. (In order to do so in practice, those with power need to attack the structures which drive the downward spiral) -Catastrophe is prominent literary feature of contemporary green rhetoric. The +Catastrophe is a prominent literary feature of contemporary green rhetoric. The word 'catastrophe' first entered English through early modern translations of Greek plays, meaning the denouement of a plot. Through association with tragedies, it came to acquire connotations of disaster, and in the nineteenth @@ -190,7 +190,7 @@ Eileen Crist, discussing Anthropocene discourse, puts it: > the already-pliable-in-that-direction human mind into viewing our master > identity as manifestly destined, quasi-natural, and sort of awesome. The > Anthropocene accepts the humanization of Earth as reality, even though this is -> still contestable, partially reversible, and worth of resistance and of +> still contestable, partially reversible, and worthy of resistance and of > inspiring a different vision. [@poverty-nomenclature, p. 25] It gets worse for the catastrophist. Perhaps the most vicious criticism of green @@ -209,7 +209,7 @@ nuclear rhetoric and science fiction, which re-purposed the symbol 'apocalypse' to describe the consequences of a nuclear war, while deliberately stripping the disaster of any redemptive afterward [@wojcik-end-of-the-world, p. 1]. Thus, she argues, the result of raising the threat of a 'climate apocalypse' is to 'create -passivity rather than spur on quick and cooperative climate action' and inspire +passivity rather than spur on quick and cooperative climate action' and to inspire mass climate anxiety. Such a fatalist narrative can also imply that human action is irrelevant, or encourage audiences to put their hope in 'savior figures such as inventors, scientists, or governments who might rescue humanity in the nick @@ -258,7 +258,7 @@ tribulations have already begun, and are largely in the hands of cosmic forces far bigger than his audience. The exhortation is not to avert the bad thing, but to endure it. -Rev 2-3 opens John's vision with Jesus' address to seven churches in Asia Minor. +Rev 2-3 opens John's vision with Jesus' address to seven churches in Asia. He exhorts them all to be faithful. For example, to the church in Ephesus, he implores: @@ -287,7 +287,7 @@ as early Christian communities sometimes had difficult relationships with local Jewish leaders, they may have struggled to benefit from the Jewish exemption, and therefore had to face a serious dilemma in whether or not to eat the meat. \[CITE SCHOLAR\] John is not the only New Testament author to grapple with this -issue. Paul seems to have taken an irenic approach in 1 Cor 8, Rom 14, while the +issue. Paul seems to have taken an irenic approach in 1 Cor 8 and Rom 14, while the author of the Epistle to the Hebrews suggests a stricter approach in Heb 13:8-16. The reference to 'fornication' in Rev 2:14 may be a literal reference to fornication, but it may also be symbolic, echoing prophets such as Ezekiel @@ -398,7 +398,7 @@ resist will conquer, but not in the way of God's enemies, who raise up armies to fight battles: the saints will conquer through the blood of the Lamb, and win pride of place in God's new creation, while the nations of the earth flood in to worship and to receive life and healing. 'It is an ethic for martyrdom,' as John -J. Collins, the leading scholar on biblical apocalyptic, puts it +J. Collins, a leading scholar on biblical apocalyptic, puts it [@apocalyptic-imagination, chp. 9]. What about the accusations that apocalyptic language is destructive, violent, @@ -414,10 +414,10 @@ John's Apocalypse. Lorenzo DiTommaso argues that 'apocalypticism is an unhealthy worldview, particularly in its biblical form. It is inimical to a mature vision of human destiny, or any social order founded on humanistic ideals. It is hostile to life on Earth, especially in light of the nature and needs of -contemporary society' [@apocalyptic-other, p. 236, quoted in +contemporary society' [@apocalyptic-other, p. 236; quoted in @apocalyptic-imagination, Epilogue]. David Frankfurter dismisses attempts to apologise for the violence of John's Apocalypse as 'canonical special pleading -for a very problematic text' [@sectarian-rage, quoted in +for a very problematic text' [@sectarian-rage; quoted in @apocalyptic-imagination, Epilogue]. In his review of scholarship on violence in the Apocalypse, David Barr admits that 'the Apocalypse shows little concern about employing images that are both violent and ethically offensive,' which is @@ -480,7 +480,7 @@ epistemic norms. As a result, early Christians would have needed to develop defensive strategies if their minority cognition were to survive. By adopting the form of an apocalyptic prophecy, and, no less, an apocalypse of -Jesus Christ himself, John claims authority beyond any mainstream Greek +Jesus Christ, John claims authority beyond any mainstream Greek authority. In the course of his apocalypse, he also subtly undermines majority epistemology. As already explored, he mocks top Greek gods such as Apollo and Artemis. He also highlights the material benefits on offer for the rich to |