本文由瑪拿西與英國基督徒的關係切入，描繪十七世 紀中葉英國千禧年思想。筆者認同帕卜金從神學角度論述千 禧年思想，而非從政治運動角度出發；並同意十七世紀英國 的千禧年思想家帶有濃厚的親猶太色彩。本文從猶太印地安 理論談起，筆者指出，十七世紀中葉英國千禧年思想並非某 特定政治立場的禁臂：從第五王國同志、到哈特利士人圈、 以及到擁王派都有千禧年論者。此外，筆者質疑帕卜金定義 的千禧年論者，因為其中有些人根本沒有談論、甚至並不期 待世上會有千年王國。再者，筆者強調，千禧年思想的親猶 太傾向關键在於英國千禧年論者把千年王國與第五王國畫上 等號；否則瑪拿西的彌賽亞思想便難以見容於英國千禧年思 想。最後，筆者主張英國千禧年思想在1655年白殿會議失敗 後，有明顯的轉向。

This paper gives an overview of mid-seventeenth-century English millenarianism by tracing Menasseh ben Israers Christian relations. Following Richard Popkin, I treat millenaiianism not so much a political movement as a theological thought and agree that seventeenth-centur}^ English millenaiians were predominandy philo-semitic. Starting with the Jewish Indian theoty, my paper demonstrates that millenatianism in mid-seventeenth-centut*)^ England was a widespread theological expectation that could not be politically pigeonlioled. It was shared the Fifth Monarchy Men, the Hardib circle, and even the royalists. Moreover, I chaRenge PopkinJs definition of millenarianism by pointing out that some of the “millenarians” did not mention 01: even believe in the futxire terrestrial miEennial kingdom. Furthermore, I maintain that one of the theological cornerstones of philo-semitic millenarianism was the identification of the millennial kingdom with the Fifth Monarchy，without which Menasseh’s messianism could not easily lend itself to English millenarianism. Lastly, I atgae that the failiire of the Whitehall Conference of 1655 marked a transformation of English millenarianism.