Revelation in This World

Abstract

Concludes with an interpretation of Revelation. Elisabeth Schüssler Fiorenza summarized how confessing communities tend to interpret Revelation. David Barr and Catherine Keller have suggested the significance of Revelation for western society in general. Friesen argues that Revelation is best understood as a form of religious criticism from within the western tradition, which provides a critique of the western tradition. Revelation opposed imperialism, and provides a challenge to the modern West's understandings of humanity, society, and rationality.

From Imperial Persecution to Colonial Situation: Alternatives to Persecution Theories in Revelation Studies

“…Postcolonial biblical studies naturally integrate empire as a category of analysis to map the power relations inscribed in biblical texts and the guild of biblical studies (Segovia 1998: 60, 64; Sugirtharajah 2002: 74; Moore 2006: 98). Aware of postcolonialism's popularity in Western academic spaces, biblical scholars caution that ancient Roman colonies and concomitant notions of power, religion, or culture are too distant from European colonialism be approached in the same way (Friesen 2001: 17; Moore 2009: 437). Concerning the question at hand, Stephen D. Moore concedes that Revelation's imperial discourse is well equipped to speak to situations of oppression, noting that “to a lesser or greater extent, it was in such a crucible that Revelation itself was forged (not yet a situation of systematic state-sponsored persecution, apparently, but the seer’s intuition that such oppression lay over the horizon was entirely accurate)” (2009: 452).…”

‘Babylon’: Then, Now and ‘Not Yet’: Anti-Roman Rhetoric in the Book of Revelation

“…Friesen presents a study of the comparisons between the imperial cults and Revelation through his investigations of timely ‘literature, inscriptions, coins, sculpture and architecture’ (2001: 3). He approaches his study from both the historical and theoretical aspects, trying to analyze the ancient historical evidence with respect to theoretically ‘inappropriate boundaries’ and without the limitations of ‘religious’ or ‘political’ ideology.…”

“…Friesen questions,if the central figure of the Christian faith was executed on a sedition charge by the occupying forces of the Roman Empire, and if the early churches took root and grew in an imperialist setting, then why is there so little theorizing in biblical studies about empire and religion? (2001: 214)…”

“…In 14.4 the ‘righteous faithful’ are described as ‘pure’ men who have not ‘defiled’ themselves with women. Four female figures become images of ‘male control’: the condemned ‘Jezebel’ (2.20-23), the ‘Woman Clothed in the Sun’ who gives birth to a male son (12.1, 5), the ‘Great Whore’ of chapter 17, and the ‘Bride of the Lamb’ who is ‘completely submissive and silent’ (21.9) (Pippin 1992a: 194-96; Friesen 2001: 186). Thus, Pippin determines that Revelation may be considered,a fantasy of male power, where women’s voices and values are suppressed and where female images are subjected to horrendous treatment.…”

“…Thus, Pippin determines that Revelation may be considered,a fantasy of male power, where women’s voices and values are suppressed and where female images are subjected to horrendous treatment. Political domination is subverted, but male domination remains in tact (Pippin 1992a: 57-86, 103-105; see Friesen 2001: 186).…”