Abstract
Külli Tõniste, Associate Professor of Biblical Studies and Theology at Baltic Methodist Theological Seminary in Tallinn, Estonia, integrates canonical and literary criticism to develop and demon-strate a methodology for a theological reading of Revelation. This is a revised version of her 2010 Ph.D. thesis at the London School of Theology. She claims “the purpose of this work is to propose a methodology for a canon-centered reading of Revelation and to demonstrate it in an interpretation of Rev. 21–22” (p. 1). In addition to this stated goal, Tõniste's work functions as a very good introduction to the use of the Old Testament throughout Revelation.
In Chapter 1, Tõniste makes the foun-dational claim that
All parts of Scripture should be viewed as equally inspired, and used as a primary source for Christian theology and prac-tice. Any part of the Scripture should be read in the light of the whole [p. 2].
This claim raises questions of definition (What is meant by Scripture, what constitutes the unity of Scripture?) and methodology (How does a reader attempt to read every part of Scripture in light of the whole?). Tõniste seeks answers to these questions in canonical and literary criticism (particularly intertextuality) by discussing the history and current state of these approaches in biblical studies. Readers with little prior knowledge of these areas will find her discussion clear and concise, a helpful guide through a massive amount of literature. Her discussion of how interdisciplinary biblical scholars have subtly shifted the meaning of “intertextuality” away from its poststructural ideology is particularly valuable (pp. 22–24) along with her clear discussion of how to identifiy intertextual allusions and echoes (pp. 24–28).
In Chapter 2, Tõniste focuses on the genre and literary structure of Revelation because the book itself must function as its own primary hermeneutical framework before trying to read it intertextually in the context of the canon. She helpfully seeks to develop a structure from the main themes in the book: movement in the spir-it, sets of seven, the openings of heaven, calls to the prophetic task, visions of cos-mic combat, the beasts, the seals/marks, cities, worship, conquering and rewards, final judgment, and the coming of the Lord. This is a good approach to studying the structure, but several small questions remain: how are these main themes identified (this is not always evident) and does the seventh seal and trumpet really lack content (p. 58)?
In Chapter 3. Tõniste surveys all the intertextual references in Revelation to determine the sources, contexts, and themes John draws from Old Testament literature. She focuses on Isaiah (visionary language, Christological titles and descriptions, es-chatological judgment and salvation), Daniel (Dan 2 and 7), Ezekiel (the call of the prophet, throne visions, the two scrolls, the judgment of earth, the Babylon visions, Gog and Magog, the restoration promise, temple and city), Jeremiah (the judgment of Babylon), and Zechariah (the seven Spirits of God, the two witnesses, pure garments, the four horsemen, Jerusalem and the temple, Babylon and the nations). The chapter closes with a discussion of intertextual allusions and echoes to the New Testament writings (the coming of the Son of Man, coming like a thief). Tõniste concludes that Ezekiel forms the structural grid for Revelation while Daniel has a minor impact on the structure of the book. Isaiah, Jeremiah, and Zechariah function as sources of inspiration, vocabulary, and themes.
Chapter 4 functions as the heart of the study, as Tõniste provides her intertexual reading of Revelation 21–22. She begins by discussing the literary function of endings in order to explore the significance of Revelation 21–22 as the ending of the book itself and the entire Christian canon. Endings
depend on the rest of the story … reveal the full meaning of what went on be-fore … mirror beginnings … resolve the crisis and show what the characters have learned … provide closure … and send the reader into action” [pp. 133–37].
She explores intertextual connections around the themes of new creation, marital covenant, promised inheritance, the city-temple, the kingship of Yahweh and the Lamb, the Garden of Eden, and the coming of the Lord. A summary chart on pages 197–98 provides a very helpful overview of the intertextual connections between Revelation 21–22 and the rest of the Christian canon.
In a concluding chapter Tõniste restates her main arguments and describes how the integration of canonical and literary criti-cism enabled her to read Revelation 21–22 in its literary unity in light of the intertextual layout of the book of Revelation and its canonical location. I think her proposal does chart the way forward for the reading of biblical texts within the literary context of the Christian canon for the purpose of developing Christian theology. Readers interested only in historical issues may not value this overarching goal, but they will still find great value in Tõniste's intertextual observations. Any reader interested in canonical criticism and intertextuality in Revelation will find this study incredibly informative and stimulating.