By Maria Leppakari
Jerusalem as a symbolic expression of wish draws recognition and spiritual adherence on the subject of its actual presence. The learn identifies, strains and examines apocalyptic representations of Jerusalem, and illustrates what occurs while those turn into skilled fact. The empirical a part of the e-book indicates how those representations develop into residing photographs in modern teams’ job in Jerusalem. deepest and public endtime representations of Jerusalem offer significant versions for reading the non secular earlier, current and destiny. The interaction of those representations additionally shapes our current pictures of Jerusalem.
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60 These subcategories can, according to Wessinger, also be seen as distinctive moments on a continuum involving millennial beliefs and the potential of violence. It is necessary to determine whether a millennial group involved in violence has been assaulted by outsiders, whether the members have committed violent acts due to the group’s fragility, or whether the believers carry out violent acts according to a revolutionary ideology. 61 Crucial when determining a group’s potential millenarian volatility is the quality of interactions taking place between members of mainstream society and the believers.
10 Sperber also suggests that one may also view the “underlying interpretation systems as complex mental representations”: This second approach brings us back to the psychology of mental representations, and therefore to perspectives opened by the development of cognitive sciences. [. 11 9 Sperber 1999: 24. , 32, 78. Cf. Wilfred Cantwell Smith, The Meaning and End of Religion (1963). On diﬀerences between explanatory and descriptive models in early psychology of religion, and a discussion of Willfred Smith’s (1963) critique of the noun ‘religion’ as misleading, cf.
Cf. Bryan Wilson, Magic and the Millennium (1973) 1975: 196–220, 309–317, 322–347; Fiona Bowie, “Equilibrium and the End 24 chapter one Firstly, there is restorative and future oriented messianism, where the ideal is either a return to the original state of bliss that seems to have been lost or a radically new future, a totally new state of being that has not existed before. Connected to these ideas, according to Werblowsky, is the returning idea of the saviour. We are dealing with eschatological and reformative messianism when there is a group leader who announces impending salvation and gives instructions on how to prepare for it.