Translating the Apocalyptic Literature of Revelation: The Defeat of the Pagan Empire of Babylon

Revelation, the Book of, and the defeat of pagan empire

http://www.postost.net/lexicon/revelation-book-defeat-pagan-empire

 

by Andrew Perriman

May 18, 2012

 

We had a very interesting session on the Book of Revelation in Harlesden last Tuesday evening. The big hermeneutical question it raised, in my view, is whether we live in the story it tells or after the story it tells. Barney suggested that we live in it and compared its complex allusive discourse cleverly and engagingly to the Meatrix. In many respects the analogy works well: it certainly helps us to understand the coded nature of the Book of Revelation better. But there is a critical point, I think, at which the analogy breaks down. Factory farming is a contemporary issue for us. Is that true of the issues addressed in the Book of Revelation? I don’t think so. We live in the Meatrix allegory. We do not live in the main story of that is being told in largely Revelation. We live after it, and have to learn from it, in rather different ways.

 

So what is the main story that is being told here? One way to make sense of the Book of Revelation is to see it as a rampant extemporization on the judgment scene in Daniel 7, in a heightened apocalyptic key. It has the same sort of meaning and frame of reference as Daniel 7, but Daniel’s motif has been gloriously elaborated upon, richly embroidered, with evocative, elusive snatches of melodies from other Old Testament compositions, and perhaps from more obscure Jewish pieces, woven into it. What follows is based on the two chapters on Revelation in my book The Coming of the Son of Man. It is no more than an outline. It leaves a lot of questions unanswered and a lot of answers unquestioned. That can’t be helped.

 

The defeat of pagan empire in Daniel 7

 

Daniel 7 is a critical Old Testament text for interpretation of the New Testament. It is not a difficult passage to understand—at least, not if we take its historical setting seriously. The four symbolic beasts which emerge from the sea of chaos are four successive empires. The fourth beast is especially vicious and destructive. For Daniel it represents the Hellenistic empire of Alexander the Great, and the little horn which appears among ten others on the beast’s head is the Syrian king Antiochus Epiphanes, whose violent campaign to suppress Jewish worship and identity in the second century BC led to the Maccabean revolt. This context can be readily demonstrated from later chapters of the book.

 

The little horn, shrieking its outrageous blasphemies, makes war against the saints of the Most High, but thrones are set up on the earth and judgment is passed. The fourth beast is destroyed, and the faithful saints of the Most High, represented in Daniel’s vision as a figure in human rather than beastly form—”one like a son of man”—are brought before the throne of God. They are given authority to rule over the nations. As Tom Wright says in How God Became King:

 

This is not… simply about the rescue, or salvation, of God’s people from their present plight. It is about their being rescued in order to be enthroned. (192)

 

This is what I have been saying all along. The Bible is not primarily about salvation. It is primarily about kingdom. But Israel could not get to kingdom other than by a narrow and difficult way of salvation.

 

Daniel’s story of faithfulness, suffering, judgment, eventual vindication, and the defeat of empire is retold in the New Testament. It is retold by Jesus with particular reference to God’s judgment against Jerusalem. In the later chapters of Daniel it becomes apparent that the crisis provoked by Antiochus Epiphanes caused a division in Israel between the apostate and the faithful. Jesus’ disciples were to be vindicated, therefore, by the catastrophe of AD 70. The same story is retold by Paul in order to encourage the churches in the Greek-Roman world as they encountered sometimes violent opposition from paganism. John tells both stories in Revelation: [of Israel's demise (Jesus) and of the church's persecution (Paul)].

 

Chapter 1: John’s vision of Jesus as “one like a son of man”

 

The importance of Daniel’s motif for the Book of Revelation is immediately apparent from the description of Jesus as “one like a son of man”, the “faithful witness, the firstborn of the dead, and the ruler of kings on earth” in Revelation 1. Jesus suffered, died, overcame death and was vindicated first, and therefore holds the “keys of Death and Hades” (1:18). John identifies himself as one who shares with his readers “in the tribulation and the kingdom and the patient endurance that are in Jesus” (1:9). He reassures them that Jesus is “coming with the clouds”, and that as a result both Jews and Gentiles will “see” that God has given “kingdom”—the right to judge and rule—to his Son Jesus Christ (1:7). That is, they are participating directly in the suffering and vindication of the Son of Man who represents them.

 

Chapters 2-3: Letters to struggling communities of the Son of Man

 

The letters to the seven churches (Rev. 2-3) are an exhortation to communities that are having in different ways to go through “tribulation” to remain faithful in the hope of finally conquering or overcoming death, just as Jesus overcame death. Those who do “conquer” will share in the vindication and rule of Jesus as Son of Man: they will eat of the tree of life, they will not be hurt by the second death, they will rule over the nations, and they will sit with Christ on his throne. So the relation between Jesus and the churches to which he dictates these letters corresponds to the relation between the symbolic “son of man” figure and the saints of the Most High against whom the little horn makes war in Daniel 7.

 

Chapters 4-5: Only Jesus is worthy to open the scroll of divine judgment

 

In chapters 4-5 we have, first, a vision of the worship of God in heaven. In the right hand of the God who “created all things” is a scroll, sealed with seven seals, and an angel proclaims loudly, “Who is worthy to open the scroll and break its seals?” At first no one is found who is worthy, and John weeps because his own fate at this time of tribulation is bound up with the opening of the scroll. But then we learn that Jesus is worthy to break the seals and open the scroll because by his death he “ransomed people for God from every tribe and language and people and nation”, who will come to “reign on the earth”.

 

Chapters 6-9: The opening of the seals sets the stage for the coming judgment against Israel

 

As the seals on the scroll are opened the conditions for judgment against Israel are set in place: the four horsemen of judgment are unleashed, the righteous Jewish dead are assured of eventual vindication, righteous Jews in Judea are sealed against the coming destruction, the multinational church that will emerge from this period of tribulation praises God for his salvation. The opening of the final seal introduces half an hour of calm before storm. The prayers of the persecuted saints for vindication are about to be answered. The seven trumpets in chapter 9 present in symbolic Old Testament language the coming of the armies of Rome as the means by which God will judge his unjust, immoral and idolatrous people.

 

Chapters 10-14: Jesus as “Son of Man” will judge the nations

 

The opened scroll is now given to John as the period of judgment against Jerusalem gets under way, and he is told that he “must again prophesy about many peoples and nations and languages and kings” (10:11). What he will say, essentially, is that the pagan power which destroys the land of Israel will also be destroyed by God (11:18). The allegory of Revelation 12-13 narrates the beginning of the conflict between the Jewish-Christian community in Judea and churches of the Greek-Roman world and the destructive and blasphemous beasts that represented hostile pagan imperialism.

 

The narrative of judgment against Rome begins, however, with a vision of the faithful martyrs who have overcome the beast and who, therefore, stand alongside the Lamb as “firstfruits for God and the Lamb”. Three angels then proclaim the coming judgment against “Babylon the great”, the city which has corrupted the nations of the earth with the “wine of the passion of her sexual immorality” (14:8); and in view of the coming eschatological turmoil John calls for the “endurance of the saints” (14:12). We are then explicitly reminded again of the connection with Daniel 7:

 

Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, “Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.” So he who sat on the cloud swung his sickle across the earth, and the earth was reaped. (14:14-16)

 

Chapters 15-19: Beastly Rome is destroyed and kingdom is given to the martyrs

 

Jesus has not only proved himself worthy to open the scrolls of judgment against Israel; he has also been given authority as the “one like a son of man” to judge the nations. The seven plagues then depict, again in fitting Old Testament language, the coming judgment against both the beast of aggressive Roman imperialism and the prostitute of Rome’s debased culture, culminating in the exultant declarations of God’s victory over the supreme enemy of his people in Revelation 18-19. At this point the satanic power behind Rome is confined to the abyss. The martyrs are raised to life and reign with Christ throughout the coming ages. The kingdom of God and of his Christ has finally come.

 

Chapters 20-22: And last but not least…

 

John is not greatly interested in what happens in the history of the world—in the thousand years—following the overthrow of pagan Rome. But it is important to him that the immediate historical crisis faced by the churches is set in the larger context of the renewal of all things. Israel’s God will have the last word. There will be a final judgment. All that is evil and immoral will be thrown into the lake of fire, which is an image of final destruction, not of eternal conscious torment; and God will dwell in the midst of his new creation.

 

 

 

Translating the Apocalyptic Literature of Revelation: The Woman and the Dragon and the People of God

The woman and the dragon

http://www.postost.net/2013/11/woman-dragon

 

by Andrew Perriman

November 6, 2013

 

Preparing some lectures on Revelation, I came across Ian Paul’s very helpful introduction to the book in Exploring the New Testament: Letters and Revelation v. 2. With Revelation, probably more than with any other New Testament text, it is difficult to deal with its meaning apart from its form. How we understand its literary character—as some sort of apocalyptic text—inevitably determines how we make sense of what it has to say about the future of God’s people.

 

The point can be illustrated nicely from the visionary allegory of the woman and the dragon in Revelation 12. Ian highlights the significance of both the mythological and the Old Testament backgrounds for interpreting the passage. I want to explore this a bit further here, not least because it lends support to my general contention that the New Testament is fundamentally about how the God of Israel comes to judge and rule the nations, not in some abstract theological sense but [as it occurs] in history.

 

“The Great Gig in the Sky”

 

A woman appears in heaven. She is pregnant, crying out in the agony of giving birth. A red dragon, with seven heads and ten horns and seven diadems on its heads, stands before her, waiting to devour the child. A boy is born—“one who is to rule all the nations with a rod of iron”—but is caught up to the throne of God. The woman flees into the wilderness. The dragon is cast down from heaven by Michael and his angels. The achievement of those who “have conquered him by the blood of the Lamb and by the word of their testimony” is celebrated—the “kingdom of the world has become the kingdom of our Lord and of his Christ”. But it means trouble for people on earth, “for the devil has come down to you in great wrath”.



Woodcut from Luther Bible 1534



On earth the dragon pursues the woman, but she is given the wings of a great eagle so that she can escape into the wilderness to be “nourished for a time, and times, and half a time”. The dragon attempts to sweep her away in a flood, but the earth swallows up the flood. This enrages the dragon, which goes off “to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus”. It stands on the sand of the sea, from which a beast “with ten horns and seven heads, with ten diadems on its horns and blasphemous names on it heads” is about to emerge.

 

The story prefigured in the Old Testament

 

Much of the substance of the story comes from the Old Testament, and we arrive at a good approximation of its meaning simply by stringing these texts together.

 

1. Jerusalem is pictured by the prophets as a woman in labour:

 

Before she was in labour she gave birth; before her pain came upon her she delivered a son. Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth in one moment? For as soon as Zion was in labour she brought forth her children. (Is. 66:7–8)

 

Therefore he shall give them up until the time when she who is in labour (Jerusalem in exile) has given birth; then the rest of his brothers shall return to the people of Israel. (Mic. 5:3)

 

2. The pagan empire that makes war against Israel is drawn as a devouring dragon or a destructive, blasphemous multi-headed beast:

 

King Nebuchadnezzar of Babylon has devoured me (Jerusalem); he has apportioned me; he has seized me, a slim vessel; he has swallowed me like a dragon... (Jer. 28:34 LXX = 51:34)

 

Then I desired to know the truth about the fourth beast…, and about the ten horns that were on its head, and the other horn that came up and before which three of them fell, the horn that had eyes and a mouth that spoke great things, and that seemed greater than its companions. As I looked, this horn made war with the saints and prevailed over them, until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom. (Dan. 7:19–22)

 

3. The king is YHWH’s son, who is given the nations as his heritage to rule with a rod of iron:

 

I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” (Ps. 2:7–9)

 

4. The angel Michael will fight on behalf of Israel at a time of extreme political-religious crisis:

 

At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book. (Dan. 12:1)

 

5. God saves his people from the pagan oppressor by bearing them into the wilderness on eagles’ wings:

 

You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. (Ex. 19:4)

 

The [Old Testament] already gives us an outline interpretation of Revelation 12. At a time of severe political-religious crisis a righteous Jewish community in Jerusalem painfully gives birth to a Son, who is immediately caught up to the throne of God. This “birth” is not the incarnation of Jesus but his resurrection. The king is “begotten” on the day that he is given the nations as his heritage, eventually to judge and rule over them (cf. Ps. 2:7-9). The community then comes under attack from the aggressive pagan empire but gains victory over it “by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death” (Rev. 12:11). The realistic victory of the persecuted Jewish-Christian community over Rome is prefigured in heaven by the defeat of the dragon by Michael—the “great prince who has charge of your people”. Such a political-religious event - [some say, Constatine's Ottoman Empire; other's say all the ages of man where Jesus is worshipped as Savior and Lord, R.E. Slater] - not the final renewal of all things—is the coming of the kingdom of God (Rev. 12:10).

 

The [Greek] Python myth

 

The shape of the story, however, appears to reflect a type of “combat myth” that is evidenced widely in the ancient world. David Aune writes:

 

The legendary narrative pattern of a combat between a hero and his adversary or the mythic narrative pattern of a primordial cosmic struggle between two divine beings and their allies for sovereignty was widespread throughout the ancient world. In mythical combats the antagonist is often depicted as a monster, serpent, or dragon; the protagonist typically represents "order and fertility," while the antagonist represents "chaos and sterility".1



The serpent Python is killed by Apollo



Perhaps the closest parallel to Revelation 12 is the version of the Python myth found in the Fabulae of the 1st century AD Latin writer Hyginus. A dragon known for issuing oracles is threatened by the birth of a divine child. He pursues the woman in a remote region, but she is carried off by a god to an island, which disappears beneath the waves. The woman gives birth to Apollo, who quickly kills Python. It is commonly understood as a mythical account of how Apollo took control of the oracle at Delphi. This translation comes from Ian Paul’s very helpful chapter on Revelation in Exploring the New Testament: Letters and Revelation, v. 2:

 

Python, son of Terra, was a huge dragon. He was accustomed to giving oracles on Mount Parnassus before the time of Apollo. He was informed by an oracle that he would be destroyed by the offspring of Leto. At that time Zeus was living with Leto. When [Zeus’ wife] Hera learned of this, she decreed that Leto should give birth at a place where the sun does not reach. When Python perceived that Leto was pregnant by Zeus, he began to pursue (her) in order to kill her. But, by order of Zeus, the North Wind (Aquilo) lifted Leto up and carried her to Poseidon; Poseidon[(Zeus' brother)] protected her, but in order not to rescind Hera’s decree, he carried her to the island Ortygia and covered the island with waves.

 

When Python did not find Leto, he returned to Parnassus. But Poseidon returned the island Ortygia to the upper region, and it was later called the island of Delos. There, holding on to an olive tree, Leto gave birth to Apollo and Artemis, to whom Hephaestus gave arrows as a gift. Four days after they were born, Apollo avenged his mother. He went to Parnassus and killed Python with arrows.2

 

Refracted light

 

What we appear to have, then, in literary terms, is a reconstructed Old Testament narrative about Israel, empire, and the future rule of YHWH’s king, refracted through the prism of the Python myth [(or, around the general idea of an apocalyptic story, in its general construction, and socio-political implications at that time, rather than its more usual reconstruction as a "one-for-one corollary" with concrete historical events by modern evangelists - RE Slater)]. This is how John transposes the biblical argument into a form that more directly challenges, if not specifically the ideology of emperor worship, then certainly the power of Rome as a political-religious force violently opposed to the people of God. His brightly coloured dragon myth expresses the conviction of the persecuted churches that the God of Israel would sooner or later take control of the empire.

 

 

Footnotes

 

1. D.E. Aune, Revelation 6–16 (WBC 52B, 1998), 667.

2. Translation from M. Grant, The Myths of Hyginus (1960).

 

 

 

How the "Great Recession of 2008-2010" Has Affected Today's Youth

 

Study: Youth attitudes shift in Great Recession

 

MARTHA IRVINE
Published: Jul 11, 2013

 

Drew Miller, poses for a photograph, at a building under construction, Wednesday, July 10, 2013 in Silver Spring, Md. Miller quit a steady government contract job to take a chance on a company that's using "smart technologies" to help big corporations cut lighting costs. (AP Photo/Alex Brandon)

                

CHICAGO (AP) - Drew Miller clearly remembers the day his father was laid off.

Miller, now 25, was a freshman at an Ohio college, full of hope and ready to take on the world. But here was this "red flag ... a big wake-up call," he says. The prosperous years of childhood were over, and his future was likely to be bumpier than he'd expected.

Across the country, others of Miller's generation heard that same wake-up call as the Great Recession set in. But would it change them? And would the impact last?

The full effect won't be known for a while, of course. But a new analysis of a long-term survey of high school students provides an early glimpse at ways their attitudes shifted in the first years of this most recent economic downturn.

Among the findings: Young people showed signs of being more interested in conserving resources and a bit more concerned about their fellow human beings.

Compared with youths who were surveyed a few years before the recession hit, more of the Great Recession group also was less interested in big-ticket items such as vacation homes and new cars - though they still placed more importance on them than young people who were surveyed in the latter half of the 1970s, an era with its own economic challenges.

Either way, it appears this latest recession "has caused a lot of young people to stop in their tracks and think about what's important in life," says Jean Twenge, a psychology professor at San Diego State University who co-authored the study with researchers from UCLA.

The analysis, released Thursday, is published in the online edition of the journal Social Psychological and Personality Science.

Its data comes from "Monitoring the Future," an annual survey of young people that began in the mid-1970s. The authors of the study compared responses of high school seniors from three time periods - 1976-1978 and 2004-2006, as well as 2008-2010, the first years of the Great Recession.

They found that at the beginning of this latest recession, more of the 12th-graders were willing to use a bicycle or mass transit instead of driving - 36 percent in 2008-2010, compared with 28 percent in the mid-2000s. However, that was still markedly lower than the 49 percent of respondents in the 1970s group who said the same.

There were similar patterns for other responses, such as those who said they:

-Make an effort to turn heat down to save energy: 78 percent (1976-1978); 55 percent (2004-2006); and 63 percent (2008-2010).

-Want a job directly helpful to others: 50 percent (1976-1978); 44 percent (2004-2006); and 47 percent (2008-2010).

-Would eat differently to help the starving: 70 percent (1976-1978); 58 percent (2004-2006); and 61 percent (2008-2010).

Psychologist Patricia Greenfield said the findings fit with other research she's done that shows that people become more community-minded, and less materialistic, when faced with economic hardship. "To me, it's a silver lining," says Greenfield, another of the study's contributors, along with lead author Heejung Park, an advanced doctoral student in psychology at UCLA.

Their analysis found that, of the three groups, the Great Recession group was still most likely to want jobs where they could make a "significant" amount of money. But the authors say that may simply be attributable to the ever-rising cost of day-to-day expenses, from groceries to electric and gas bills.

In comparison, they note that the Great Recession group also showed a bit less interest in luxury items than the students who were surveyed in the mid-2000s.

For instance, 41 percent of high school seniors questioned 2008-2010 said it was important to own a vacation home, compared with 46 percent in 2004-2006. Again, both percentages are higher than the 34 percent who said the same in 1976-1978.

These findings have a margin of error of plus-or-minus 1 percentage point, or less.

Tina Wells, CEO of Buzz Marketing Group, which tracks youth trends, says the analysis fits with what she's seen in her own work.

Many young people, she says, are living in what she calls "millennial purgatory," unemployed or under-employed, working in jobs below their qualifications, and sometimes still living at home with their parents. During the Great Recession the unemployment rate for 15- to 24-year-olds has risen above 20 percent - more than double the overall rate.

"If you're 22 and trying to jump-start your life right now, it's not so easy," Wells says.

As a result, various 20-somethings have tempered their career expectations in different ways.

Until the economy improves, "I've been opting for security over the perfect job," says Calvin Wagner, a 24-year-old accountant in suburban Cincinnati. As he bides his time, working for a small company with little chance for advancement, he's studying for the exam to become a certified public accountant.

Like many of the survey respondents, Ashley Rousseau, a 25-year-old in Miami, says she's now more focused on a job that helps her community in some way than in landing "a corner office."

"The recession made it even more clear that I'm not going to find job satisfaction from a high-paying career," says Rousseau, who's getting her MBA and works at the medical school at Florida International University, which she says "improves the medical care in the community."

"I'm proud to be part of that mission," she says.

Miller, the 25-year-old whose dad was laid off, left Ohio when he couldn't find work there in his field, electrical engineering. He moved to Alexandria, Va., after finding a government contracting job. But he recently decided to take a chance on a new company that's using "smart technology" to help big corporations cut electrical usage for lighting their spaces.

Though it meant taking a small pay cut, he says having a job that helps the environment was a "huge" motivator.

It remains to be seen, however, how members of this generation will cope with this economic adversity.

Brent Donnellan, an associate professor of psychology at Michigan State University, has found that how parents handle the stress of an economic situation affects a child's resilience. But so does the child's personality. Perhaps not surprisingly, Donnellan says, studies have found that young people who have more self-control and who do well in school tend to weather economic hardship better.

Still others wonder if the shifts in attitudes noted in the study will last.

Lane Kenworthy, who's looked at the impact of various recessions, isn't so sure.

"In almost every case, public opinion has roughly gone back right back to what it was before," says Kenworthy, a professor of sociology and political science at the University of Arizona, who co-wrote a chapter on this topic for a book titled "The Great Recession."

The biggest exception, he says, is the Great Depression of the 1930s, when unemployment rose as high as 25 percent.

That major economic downturn saw a big shift toward the Democratic party, he says, and an embracing of government programs such as Social Security.

The downturn of the 1970s - which caused public opinion to sway Republican - was the only other noteworthy exception he found, he says.

Kenworthy says this recession might impact young people more because they tend to be more impressionable than their elders. But he says a lot will hinge on how long the economic downturn lasts - and how deeply they feel the pain.

Miller, in Virginia, says he still sees a lot of his peers living beyond their means and that worries him.
"I hope that mentality will change to say, 'Hey, we have to plan ahead' because this could happen again," he says.

But Monica Raofpur, a recent graduate of the University of Texas at Dallas, doubts the Great Recession will forever change her generation.

"People usually adapt to their surroundings and make decisions based on what is going on in the present, not in the past," says Raofpur, a sales consultant in the tech industry.

The UCLA/San Diego State study was funded by the Russell Sage Foundation, which focuses social issues and has funded several projects related to the Great Recession.

__

On the Internet:
Russell Sage Foundation: http://www.russellsage.org
___

Martha Irvine is an AP national writer. She can be reached at mirvine@ap.org or at http://twitter.com/irvineap.


 

Talk in Belfast: The Apocalypse Isn’t Coming; Its Already Happened

http://peterrollins.net/?p=3024

by Peter Rollins

posted August 23, 2011

The Apocalypse Ins't Coming; It's Already Happened

MONDAY 5TH SEPTEMBER | BLACK BOX CAFE | 7:30PM

I have just arranged to give a seminar in my home city of Belfast. The venue is quite small so please come a little early if you want to guarantee getting a spot. If you plan to attend let me know via the comment box, or on facebook, so that I have an idea of how many people to expect! Also, there will be a request for donations. Thanks.

Here is a brief description of what I will be exploring:

Fundamentalist Christianity has long expressed a view of apocalypse as some future event that will consume the present world and replace it with a new one. Yet while this is a bloody and destructive vision I will argue that it is inherently conservative in nature and nowhere near violent enough to warrant the name “apocalypse”. For those who hold to such a vision are willing to imagine absolutely everything around them changing so that their present values and beliefs can remain utterly unchanged. In contrast I will argue that a Christian apocalypse describes something much more radical, namely an event that fundamentally ruptures and re-configures our longings, hopes and desires rather than simply positing a future world where they will be fulfilled.

This talk will outline an alternative theological vision that transcends the usual distinctions between theist and atheist, sacred and secular, belief and doubt. A vision that turns away from the actually existing church and outlines a faith that is not concerned with the question of life after death but rather with the possibility of life before death.