In The Nonviolent Apocalypse, Jeffrey D. Meyers argues that Revelation's famously violent visions are actually acts of nonviolent resistance to the Roman Empire. Using insights from biblical studies and scholarship on nonviolence, Meyers shows how Revelation both engages in and calls for acts of nonviolent resistance.

Revelation is resistance literature, written to instruct early Christians on how to live as followers of Jesus in the Roman Empire. The Nonviolent Apocalypse uses modern examples and scholarship on nonviolence to help illuminate Revelation’s resistance, arguing that Revelation’s famously violent visions are actually acts of nonviolent resistance to the Empire. The visions form part of Revelation’s proclamation of God’s way as a just and life-giving alternative to the system constructed by Rome. Revelation urges its readers to pursue this radical form of living, engaging in nonviolent resistance to all that stands in the way of God’s vision for the world.

When scholars have set Jesus against various conceptions of the "messiah" and other reemptive figures in early Jewish expectation, those questions have been bound up with the problem of violence, whether the political violence of a militant messiah or the divine violence carried out by a heavenly or angelic figure. Simon J. Joseph enters the wide-ranging discussion of violence in the Bible, taking up questions of Jesus of Nazareth's relationship to the violence of revolutionary militancy and apocalyptic fantasy alike, and proposes an innovative new approach. Missing from past discussions, Joseph contends, is the unique conception of an Adamic redeemer figure in the Enochic material--a conception that informed the Q tradition and, he argues, Jesus' own self-understanding.

A respected biblical scholar shows how the Book of Revelation made sense to its first readers and what it really means for Christians today.

A peacemaker’s guide to the book of Revelation The book of Revelation—which deals on a cosmic scale with good and evil, politics and empire, community and eternity—has intrigued and frustrated readers since it was written. How do we make sense of John’s prophetic vision of cosmic war in light the nonviolence Jesus embodies in the gospels? What does it mean to tell us about Jesus, our world, and the future of all things? As End Times conspiracy theories surge, it’s more important than ever that we read the final book of the Bible without distorting the true message of Jesus. In Upside-Down Apocalypse, author Jeremy Duncan draws on biblical scholarship and nonviolent theology to guide readers through the book of Revelation, understanding the vision of John in the light of the Jesus we know through the Gospels—the full revelation of the Divine. Along the way, readers will discover what the writer imagines as he weaves this profound revelation of non-violent triumph and see with fresh eyes how the Prince of Peace turns violence on its head once and for all.

Revision of the author's thesis (Ph.D.)--Princeton Theological Seminary, 1998.

In his latest book on the ground-breaking work of René Girard (1923–2015), Scott Cowdell sets out a new perspective on mimetic theory and theology: he develops the proposed connection between Girardian thought and theological dramatic theory in new directions, engaging with issues of evolutionary suffering and divine providence, inclusive Christian uniqueness, God's judgment, nonviolent atonement, and the spiritual life. Cowdell reveals a powerful, illuminating, and life-enhancing synergy between mimetic theory and Christianity at its best. With religion widely seen as increasingly violent and intransigent, the true Christian emphasis on divine solidarity, mercy, and healing is in danger of being lost. René Girard provides a countervailing voice. He emerges from Cowdell's study not only as a necessary dialogue partner for theology today, but as a global prophet offering hope and challenge in equal measure. René Girard was a Catholic cultural theorist whose mimetic theory achieved a powerful symbiosis of social science with scripture and theology, yielding a unique perspective on humanity’s origins, violent history, and future prospects. Cowdell maps this synergy, revealing theological themes present from Girard’s earliest writings to the latest, less-familiar publications. He resolves a number of theological challenges to Girard’s work, engaging mimetic theory in fruitful dialogue with key themes, movements, and thinkers in theology today. Bringing a distinctive Anglican voice to a largely Catholic debate, Cowdell gives an orthodox theological account of Girard’s intellectual achievement, bearing witness to Christianity’s nonviolent God. This book will be of great interest to theologians, seminarians and clergy of all traditions, Girardians, and Christian peace activists.