kalikshama
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Elaine Pagels's "Revelations": Tracing reinterpretations of the Apocalypse
The remarkable thing about the End of Times is how timeless it is. Harold Camping, the subject of mockery last year with his ever-shifting predictions about the Apocalypse, was only the latest in a long line of hectoring prophets, but every age, every culture, possibly every person endures that existential panic, a vision of the final high-stakes conflict.
Those visions didn’t start with the Book of Revelation, but for almost 2,000 years, the trippy images and fiery rhetoric that blaze away at the back of the New Testament have dominated how we pray, imagine, fear and even joke about the Last Days. The description of cosmic warfare attributed to John of Patmos has inspired some of Western culture’s greatest paintings, music and poetry. Politicians and preachers, evangelical sci-fi writers and gold-bug financial planners — they all know how to sow anxiety and reap profit with those cataclysmic pictures of imminent catastrophe.
But where did this story come from, and how did it end up as the capstone to a collection of gospels and letters about Jesus that seem so strikingly different in tone and content?
Over the past three decades, perhaps no one has done more to teach interested people about the historical dynamics and textual complexity of early Christianity than Elaine Pagels. A professor of religion at Princeton University, Pagels captured an improbably large audience (and a National Book Award) in 1979 for “The Gnostic Gospels,” her engaging introduction to the documents found at Nag Hammadi in 1945. Under her tutelage, interested readers with no background in early Christianity nor any facility with ancient languages can experience the historical and — if they’re so disposed — the spiritual import of those writings hidden in Upper Egypt since at least the 4th century.
Pagels’s new book, “Revelations,” examines a far more familiar text, but it offers revelations of its own for lay readers. Suspiciously slim for such a complex and fraught subject, this five-chapter book whisks us through centuries of religious conflict, ecclesiastical maneuvering and textual scholarship. It’s easy to imagine that Pagels’s obscure academic competitors say mean things about her behind her back — How dare she be so accessible! — but she’s one of those rare scholars who can speak fluently to other professors or to curious people who decide on a whim to learn something about the Bible. Forty-six pages — the longest section of her book — are given over to footnotes that direct students to more technical explorations of these issues. Lay readers, meanwhile, will take this book and eat it up.
Her central point is that this most famous story about The End is a window on the beginnings of Christianity. Those origins were far more dynamic, circumstantial and political than most people realize, and the Book of Revelation played a peculiar role.
Without openly contradicting anyone’s faith in divine writ, Pagels emphasizes that the Book of Revelation was written at a particular time and place: a small island off the coast of Turkey, probably around 90 C.E. after the Romans had burned down the Great Temple and left Jerusalem in ruins. “We begin to understand what he wrote,” she says, “only when we see that his book is wartime literature.” In other words, much of the fiery destruction portrayed early in John’s narrative is not so much prophetic as historical, a florid depiction of the incomprehensible horrors that had left Jews stunned, scattered and frightened. In the wake of Rome’s brutal repression and the flourishing of its empire, John wrote cryptic “anti-Roman propaganda that drew its imagery from Israel’s prophetic traditions.” His “Revelation,” then, was a way of acknowledging recent defeats while knitting them neatly into a narrative of future victory.
More provocatively, Pagels claims that John “sees himself as a Jew who acknowledges Jesus as Israel’s messiah — not someone who has converted to a new ‘religion.’ ” That distinction is significant, because it allows her to argue that while John was portraying Rome as the beast, he was also warning Jewish followers of Jesus against associating with gentile followers of Jesus inspired by “that maverick called Paul of Tarsus [who] came out of nowhere and began to preach a ‘gospel’ quite different.” In this interpretation, the Book of Revelation was part of an early power struggle among Jesus’s believers, an internecine conflict defined by stark terms of good and evil, faithfulness and apostasy, salvation and damnation. Do you smell something burning?
Read more: http://www.washingtonpost.com/entertainment/books/elaine-pagelss-revelations-tracing-reinterpretations-of-the-apocalypse/2012/02/27/gIQA8pnhvR_story_1.html
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The Book of Revelations as wartime literature - 
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