Introduction
Literature on the apocalypse theme is an essential attribute of the scriptures in different religions. Based on the analysis of relevant academic sources, parallels can be drawn between the interpretation and evaluation of the apocalypse theme while taking into account the strengths and weaknesses of these studies. As the resources involved, the articles by Collins, Bailey, and Kohler will be considered. The principle of a literature review is a convenient approach to analyzing similarities and differences in the interpretation of religious texts and it can help identify the common points of contact and distinctive opinions in these works.
Literature Review
Of the three studies presented, two clearly emphasize the purpose of studying the concept of the apocalypse in Jewish religious texts. Bailey focuses on identifying the views of the followers of Shammai and Hillel on possible scenarios of people’s life after the judgment day (30). Kohler, on the other hand, analyzes ancient Jewish scriptures for apocalyptic references, particularly the Kabbalah and the Book of Jubilees (147). Of the three articles, Collins’ work stands out as it does not only deal with only Jewish religious texts. The author analyzes the findings from both Jewish and Christian writings and focuses on the “conflict between followers of Jesus and local Jews” (Collins 120). This comparative analysis is a strength of this more recent study. Although Bailey’s and Kohler’s works are narrower and more detailed, Collins addresses the issue comprehensively by examining not just one confessional paradigm but the general idea of ​​an apocalypse in religion (117). The researcher explains both the meaning of this term and its manifestations from the perspective of outcomes for humanity depending on the audience (Collins 118). This assessment allows for assessing the addressed issue comprehensively and not from one position.
At the same time, all the three articles agree that the idea of ​​the apocalypse is transmitted through divine revelation as the only possible way. Various prophets interpret the respective messages, “usually an angel or a deified or glorified human being” (Collins 117). Kohler mentions the Sinai revelation and draws attention to the role of Moses as the chosen one among the people (159). Bailey, in turn, gives the idea that revelation is comparable to vision and gives examples of Daniel, Enoch, Baruch, and some others (35). As a result, the principle of ​​how to convey messages about the apocalypse is similar in all three authors, which indicates the well-established way of transmitting divine words to people through individual messengers. Despite the time difference between the studies considered, in all of them, the prophets are viewed as the key persons who act as speakers and tell people about the specific rules and prohibitions of God. Therefore, the idea of ​​transmitting messages about the apocalypse is the same in all three studies, which shows the only possible and generally accepted context for obtaining specific information and turning it into mass knowledge.
Regarding the time differences between the works presented, one can note that the studies by Bailey and Kohler include more subjective assessments than that by Collins. A possible reason for this is a more demanding attitude toward the validity of data and evidence bases in more recent academic works. For instance, Bailey takes a personal view of the traditional idea of ​​messianism in religion and expresses his individual stance on its conservatism (31). Kohler questions the novelty of the revelation and notes his personal take on the idea of ​​transmitting divine messages about the apocalypse by mentioning ancient times (153). In the work by Collins, the author uses personal pronouns only in scriptural passages and does not express individual views while relying solely on textual evidence (125). This fact makes Collins’ work valid and more credible than the other two, which, however, include numerous references to Jewish scriptures. As a result, the author’s impartiality is a feature that should be taken into account when analyzing the positions of the researchers in question on the issue of the apocalypse in religion.
The context of evaluating apocalyptic literature in the studies in question differs in the criteria that the authors apply. By highlighting specific achievements, Collins’ assessment may be considered more pragmatic and down to earth. The author examines the imagery, language, and general mood of the texts about the apocalypse in religion and interprets the relevant findings, for instance, by speaking of an increased impact through scary scenarios (128). In two other works, the nature of the apocalypse is based on the assessment of supernatural forces. However, it cannot be overlooked that Bailey refers to apocalyptic discourse from the perspective of predictions that people can understand and thus express in plain language (35). The emphasis only on the religious background reduces the practical significance of the assessment. The reason is that to interpret the claimed texts, this is crucial to not only take into account their context but also compare conservative ideas with contemporary concepts. The study by Collins achieves this most effectively, which makes this work analytically valid and relevant to a wide range of readers, unlike the other two deeper research papers.
The research objectives stated by the authors are disclosed in all the three studies. The evaluation of apocalyptic texts is based on specific examples, and the work by Kohler is the most quotable, which is its strength. The author cites numerous excerpts from Jewish sacred texts but concludes that the true essence of conversions associated with the end of the world is accessible to few (Kohler 168). One should note a separate section in the study by Collins in which the author discusses the identity of the Antichrist and demonstrates him as an opponent to the human (126). Such a reference directly reflects traditional Christian stories about good and evil and emphasizes the specific scenario of the apocalypse, when the Antichrist comes to power. Bailey speaks more broadly, asking the reader questions and leaving the conclusions open, noting that the apocalypse is a fundamental phenomenon in the Jewish religion (42). Thus, by following distinctive strategies for interpreting materials, the researchers offer sufficient information to analyze.
Conclusion
Based on the performed literature review, one can highlight the commonalities and distinctions between the three reviewed studies related to the evaluation and interpretation of the theme of the apocalypse in sacred texts. The three articles offer sufficient justifications but differ in the degree of subjectivity of judgments. The time difference is also a factor that is essential to consider since the distinctive period of articles publication is felt and manifested through the authors’ views on the evidence base and boldness of judgment. The focus on individual confessional paradigms is an aspect that distinguishes the studies under consideration from the perspective of research depth.
Works Cited
Bailey, John W. “Jewish Apocalyptic Literature.” The Biblical World, vol. 25, no. 1, 1905, pp. 30-42.
Collins, Adela Yarbro. “Apocalyptic Themes in Biblical Literature.” Interpretation, vol. 53, no. 2, 1999, pp. 117-130.
Kohler, Kaufmann. “The Essenes and the Apocalyptic Literature.” The Jewish Quarterly Review, vol. 11, no. 2, 1920, pp. 145-168.