000			03377naaaa2200313uu 4500
001			https://directory.doabooks.org/handle/20.500.12854/72743
005			20220220001352.0
020			_a9781315387666-17
020			_a9781138229914
020			_a9780367593391
024	7		_a10.4324/9781315387666-17 _cdoi
041	0		_aEnglish
042			_adc
072		7	_aHBLA _2bicssc
100	1		_avan den Heever, Gerhard _4auth
245	1	0	_aChapter 12 The usefulness of violent ends : apocalyptic imaginaries in the reconstruction of society
260			_bTaylor & Francis _c2018
300			_a1 electronic resource (45 p.)
506	0		_aOpen Access _2star _fUnrestricted online access
520			_aThroughout 2015 and 2016 there have been constant violent protests, destruction of university property, and clashes between protesters and police and security personnel on various campuses. An apocalyptic worldview is essentially a violent worldview. In the eschatological lore that animates ISIS ideologically, the city of Dabiq in northern Syria near the Turkish border is the site of the end-time apocalyptic war. In the vision of the author of the Dabiq article, immersion in Western society is to be a hypocrite or an about-to-be apostate. The changes in social constitution of Spanish society also brought with them increasing clamour for a political voice. As the Republican government set about its programme of re-engineering Spanish society, to a large extent the Catholic Church became the central focus of the cultural wars escalating in the country. Two political forces played a central role in the unfolding of the civil war: the army and the Catholic Church.
536			_aAustralian Research Council
540			_aCreative Commons _fhttps://creativecommons.org/licenses/by-nc-nd/4.0/ _2cc _4https://creativecommons.org/licenses/by-nc-nd/4.0/
546			_aEnglish
650		7	_aAncient history: to c 500 CE _2bicssc
653			_aReligious conflict in the ancient world|Religious persecution in the ancient world|Religious conflict in late antiquity|Religious persecution in late antiquity|Religious violence in late antiquity|Religious violence in the ancient world|Iconoclasm in the ancient world|Iconoclasm in the late antiquity|The Funerary Speech for John Chrysostom|John of Ephesus’s Church History|Disability and early christianity|Deformity and early christianity|Religious persecution and early christianity|Religious violence and early christianity|Religious conflict and early christianity|pseudo-Clementine Homilies|Religious Violence in Late Antique Egypt|destruction of the Serapeum at Alexandria|Abbot Shenoute|Closure of temple of Isis Philae|Panopolis|Cologne Mani Codex|Manichaean Kephalaia|Gnostic-Manichaean Christianity|Hagiasma of Chonai|Jan Bremmer|Pieter J. J. Botha|Chris L. de Wet|Christine Shepardson|Alan H. Cadwallader|Christoph Stenschke|Maijastina Kahlos|Jitse H. F. Dijkstra|Peter Van Nuffelen|Elizabeth DePalma Digeser|Gerhard van den Heever
773	1	0	_0OAPEN Library ID: https://library.oapen.org/handle/20.500.12657/51408 _7nnaa
856	4	0	_awww.oapen.org _uhttps://library.oapen.org/bitstream/20.500.12657/51408/1/9781315387666_10.4324_9781315387666-17.pdf _70 _zDOAB: download the publication
856	4	0	_awww.oapen.org _uhttps://directory.doabooks.org/handle/20.500.12854/72743 _70 _zDOAB: description of the publication
999			_c53124 _d53124