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Historians have often asserted that during the colonial era, prominent ministers and their congregations, especially those in New England, imagined themselves as living in a "city on a hill" or a "New Jerusalem." This belief, if true, placed colonists at the literal center of the spiritual universe. But, unlike ministers, colonial newspapers were not above using the imagery of the apocalypse for secular arguments, such as humorously linking radical English politician John Wilkes with the antichrist. Alan Heimert wrote in Religion and the American Mind, that, "Whether the millennial theory of post-Awakening Calvinism was intellectually respectable may be questioned, but what cannot be gainsaid is that the expectancy expressed in that theory controlled the mind of the period."2 Heimert's thesis, controversial even at its birth, that the Great Awakening provided the impetus for the American Revolution, has since its publication been largely discarded as provocative but unpersuasive.3 Despite Heimert's discourse-provoking work, the understanding of how eschatology was approached by ministers and laymen has remained largely stagnant. If eschatology, broadly defined as the theology of the last things including judgment, death, heaven and hell, did not control the entire mind of the period, did it at least control religious thought? The record provided by religious texts appeared clear; Colonial Americans believed in and feared the imminent destruction of the earth and the thousand-year reign of Christ, though not necessarily in that order. However, an examination of colonial newspapers suggests that millennial theory did not control religious thought and that furthermore, newspapers deliberately declined to publish discourse related to the serious study of eschatology.4

Based on participatory research with two community groups with a Christian spirituality, which are a Melanesian settlement and parish in Fiji and a women's church-based group in Tanzania, this article hopes to express particular embodied spaces of hope. The articulation of these spaces is drawn from our exploration of the interconnection between community development and Christian spirituality; both of which implicitly seek to engender and realize hope. The hopes expressed and the expressions of hopes realized within the communities, require an understanding of eschatology and embodied subjectivity within Christian spirituality to appreciate the embodied spaces of hope here articulated. Combining this theological contextualization of hope with the "visceral philosophy" of Irigaray and Deleuze provides a richer vision of these embodied spaces of hope. In particular, insight is given into the messianic character of both embodiment and hope and consequentially the way this messianic spatiality informs the character of the hoped for community development.

This paper examines the role of the concluding myth of the Phaedo in the context of the dialogue as a whole, arguing that the myth's exploration of the relationship between action, condition of soul and form of life provides valuable information about Plato's conception of the kind of political environment necessary for human flourishing. It identifies three features of the myth essential to this exploration: its self-critical construction of the perspective of the makers of this myth, its focus on the conditions under which violent deeds are committed and its envisaging of the form of human community necessary for the expiation of such deeds.

This paper examines the role of the concluding myth of the Phaedo in the context of the dialogue as a whole, arguing that the myth's exploration of the relationship between action, condition of soul and form of life provides valuable information about Plato's conception of the kind of political environment necessary for human flourishing. It identifies three features of the myth essential to this exploration: its self-critical construction of the perspective of the makers of this myth, its focus on the conditions under which violent deeds are committed and its envisaging of the form of human community necessary for the expiation of such deeds.

Apocalyptic thinking has a long religious and political tradition, but what place does it occupy within the temporal universe of contemporary capitalism? In this essay, we use the figure of the eschaton to draw out the loaded and ambiguous character of the future as it emerges through the condition of indebtedness. This entails a departure from political economy accounts of capitalist futurity, which stress the structural logic of financial speculation, in favour of an existential account that begins instead with the cosmology of money and debt. We argue that finance capital's fixation on the future has produced a very specific form of apocalyptic imagination, characteristic of financial society and built on a libidinal economy of leverage. Rather than offering an ecstatic end to the global process of financialization, financial eschatologies bind the contemporary subject to debt and indebtedness to the very end: an endless apocalypse, premised on the ends of finance itself.

Intro -- Contents -- Acknowledgments -- Introduction -- Appendix to the Introduction -- Part One -- Chapter 1: The Trinitarian Conception of Eternity and Omnipresence in the Theology of Wolfhart Pannenburg -- Chapter 2: Co-presence and Prolepsis in Light of Mathematics, Physics, and Cosmology -- Chapter 3: From Hegel to Cantor -- Chapter 4: Covariant Correlation of Eternity and Omnipresence in Light of Special Relativity -- Part Two -- Chapter 5: A New Flowing Time Interpretation of Special Relativity Based on Pannenburg's Eternal Co-presence and the Covariant Theological Correlation of Eternity and Omnipresence -- Chapter 6: Duration, Co-presence, and Prolepsis -- Notes -- Index.

Using The JohnLock Conspiracy (TJLC), developed by the fandom of the BBC television series Sherlock (2010–17), as an exemplar, we analyze how the functionality of Tumblr supported the development of a fandom eschatology. In this instance, eschatology is not religious but secular: fans claimed to know what the final end of the Sherlock series was to be, and they interpreted various signs as indicating that this would happen. The infrastructure and interactive design of Tumblr as a platform creates a foundation permitting fan group radicalization. Because of Tumblr's infrastructure and gratification system, forming a tight-knit group is difficult. By developing and using eschatology as a belief system, fans create boundaries, decide membership and proper behavior, and enable the policing of other fans.