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Artykuły w czasopismach na temat „Apocalyptic”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 30 lipca 2024

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1

DiTommaso, Lorenzo. "History and apocalyptic eschatology: a reply to J.Y. Jindo". Vetus Testamentum 56, nr 3 (2006): 413–18. http://dx.doi.org/10.1163/156853306778149647.

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AbstractJ.Y. Jindo proposes that "history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology." The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam—and continues to play some role today—the scope and influences of this historiography might be greater than hitherto envisioned.

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GIBSON, KENNETH. "John Dury's Apocalyptic Thought: A Reassessment". Journal of Ecclesiastical History 61, nr 2 (19.03.2010): 299–313. http://dx.doi.org/10.1017/s0022046909008914.

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The Protestant divine John Dury has long been identified as holding millenarian beliefs. However a closer reading of his apocalyptic commentaries and a more clearly defined use of terms reveals that Dury's apocalyptic beliefs are more complex than previously recognised. This article offers a detailed analysis of his preface to the European millenarian tract Clavis apocalyptica to demonstrate that apocalyptic and millenarian belief in the seventeenth century is in need of a careful reassessment.

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3

Hartelius, E. Johanna, i Jason Micheli. "‘The Living Word Has Its Way with You’: The Apocalyptic Homiletics of Rev. Fleming Rutledge". Journal for the History of Rhetoric 23, nr 3 (1.09.2020): 227–52. http://dx.doi.org/10.5325/jhistrhetoric.23.3.0227.

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ABSTRACT This article examines the tandem functions of rhetoric and theology through a case study of the apocalyptic homiletics of Rev. Fleming Rutledge, one of the first women ordained to the Episcopal priesthood. We propose that apocalyptic rhetoric might be understood not only with reference to its topics (such as a cataclysmic end of days) or context (social disarray), but as a disclosive and revelatory announcement. Central to this disclosure is the homilist’s orientation to agency and the etymology of apocalypsis from the Greek apokaluptein, to reveal by unveiling (kalumna, veil). Through a reading of Rutledge’s sermons (1978–2006), contrasting them with mainline Protestant preaching from the 1970s onward, we identify three qualities of apocalyptic homiletics: revelation, catechism, and a totalizing perspective. Offering a distinct theology of rhetoric, the article expands the field of apocalyptic rhetoric by approaching revelation as a theological and rhetorical disclosure-through-intervention, involving the rhetor with divine becoming and perfection.

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4

Jones, Angela. "Musical Apocalypse: Tom Waits’ Bone Machine". FORUM: University of Edinburgh Postgraduate Journal of Culture & the Arts, nr 05 (12.12.2007): 1–16. http://dx.doi.org/10.2218/forum.05.586.

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Apocalypse derives from the Greek apocalypsis, meaning the act of uncovering, unveiling, or revelation. While the apocalyptic theme or genre continues to inform and inspire a number of different media and discourses into the twenty-first century, the representation of apocalypse within popular music remains a largely overlooked field of enquiry. Therefore in this paper I would like to discuss Tom Waits' 1992 CD, Bone Machine, as a popular musical rendition of the apocalyptic theme, in order to explore what the apocalyptic might sound like, were it to be rendered musically. To do so, I will be drawing on Jacques Derrida's essay "Of an Apocalyptic Tone Recently Adopted in Philosophy," in which he formulates an understanding of the apocalyptic as "tone": the "revelator of some unveiling in process." Like Derrida's apocalyptic tone, Bone Machine can be interpreted as registering an idea of the apocalyptic as process and movement, wherein the act of revelation is conceived as a continual, often turbulent and confusing, unveiling. This apocalyptic process is registered both through the album's production - wherein the sounds are continually being stripped back and built on to one another to form unstable, transient song structures - and through its vocal delivery - which foregrounds the way in which tone can subvert and destabilize the meaning of the lyrics. The result is an idea of apocalypse which is not simply an ending to a narrative trajectory, nor which relies on genre-specific imagery or themes, but rather which obscures as much as it reveals, always drawing attention back to itself as a revelatory gesture. Indeed, the apocalyptic tone destabilizes and undermines some of the dominant assumptions central to narrative-based understandings of apocalypse, and as such my analysis aims to foreground the ways in which Bone Machine enables an original and, at times, subversive musical perspective on what has proven to be a remarkably resilient cultural theme.

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5

Denny, Christopher. "“All Will Be Well”: Julian of Norwich's Counter-Apocalyptic Revelations". Horizons 38, nr 2 (2011): 193–210. http://dx.doi.org/10.1017/s0360966900008124.

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To resolve the impasse between various competing apocalypticisms, I suggest the writings of Julian of Norwich exemplify an eschatology that incorporates features of what Catherine Keller calls counter-apocalyptic while avoiding the risks of deconstructionist theology. Julian faced an impasse as she struggled to reconcile the traditional apocalyptic claim of the church that some human beings were damned with her own revelatory experience that “all would be well.” According to the long text of the Revelation of Divine Love, in facing this crisis Julian did not abandon the belief in divine omnipotence. Like Keller's position, Julian's apophatic counter-apocalyptices chews understandings of Christiane eschatology as the simple disclosure of divine power and justice. Instead, Julian's counter-apocalyptic is founded upon the vulnerability of Christ's body. Julian's vision of Christ's kenotic love transcends the impasse between eschatological determinism and Keller's process theology, and his love establishes a stronger foundation for a truly liberating eschatology.

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6

Leppäkari, Maria. "Apocalyptic Scapegoats". Journal of Religion and Violence 1, nr 1 (2013): 38–47. http://dx.doi.org/10.5840/jrv20131118.

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Dellamora, Richard. "Apocalyptic Irigaray". Twentieth Century Literature 46, nr 4 (2000): 492. http://dx.doi.org/10.2307/827844.

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Remes, Justin. "Apocalyptic Premeditations". Journal of Religion and Popular Culture 22, nr 2 (czerwiec 2010): 1. http://dx.doi.org/10.3138/jrpc.22.2.001.

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9

Watkins, John. "Apocalyptic Diplomacy". Diplomatica 1, nr 1 (10.04.2019): 73–93. http://dx.doi.org/10.1163/25891774-00101010.

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Does the us president seek a war to end all war in the Middle East? Apocalyptic thinking is hardly a novelty when it comes to the United States, or to diplomacy. A look back at the 17th century, and the evolution of international thinking since, reminds us how durable such thinking can be.

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10

Byala, Gregory. "Apocalyptic Moderns". Samuel Beckett Today / Aujourd’hui 30, nr 1 (9.03.2018): 145–59. http://dx.doi.org/10.1163/18757405-03001010.

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Abstract This article examines the influence that D.H. Lawrence had on the development of Beckett’s thinking. Drawing on Beckett’s letters and literary works, it argues that Lawrence played an important role in shaping Beckett’s negative attitude toward sexual accomplishment.

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11

Hamm, Mark S. "Apocalyptic Violence:". Theoretical Criminology 8, nr 3 (sierpień 2004): 323–39. http://dx.doi.org/10.1177/1362480604044612.

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Dein, Simon, i Roland Littlewood. "Apocalyptic suicide". Mental Health, Religion & Culture 3, nr 2 (listopad 2000): 109–14. http://dx.doi.org/10.1080/713685605.

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13

DiTommaso, Lorenzo. "Apocalyptic Historiography". Early Christianity 10, nr 4 (2019): 435. http://dx.doi.org/10.1628/ec-2019-0028.

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14

Menzel i D'Aluisio. "Apocalyptic Optimism". Scientific American 283, nr 4 (październik 2000): 96–98. http://dx.doi.org/10.1038/scientificamerican1000-96.

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15

Strozier, Charles B. "Apocalyptic visions." Peace and Conflict: Journal of Peace Psychology 7, nr 1 (2001): 95–96. http://dx.doi.org/10.1207/s15327949pac0701_13.

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16

Duff, Nancy J. "Christian Apocalyptic". Theology Today 75, nr 1 (kwiecień 2018): 5–8. http://dx.doi.org/10.1177/0040573617745451.

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17

Branston, Gill. "Apocalyptic imaginings". Environmental Communication 10, nr 6 (15.09.2016): 807–10. http://dx.doi.org/10.1080/17524032.2016.1209320.

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18

Chowdhury, Robyn. "Apocalyptic romance". New Scientist 248, nr 3312 (grudzień 2020): 27. http://dx.doi.org/10.1016/s0262-4079(20)32174-6.

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19

Farmelo, Graham. "Apocalyptic visions". Lancet 355, nr 9209 (marzec 2000): 1105–6. http://dx.doi.org/10.1016/s0140-6736(00)92051-8.

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20

Woods, John. "Apocalyptic relevance". Argumentation 6, nr 2 (maj 1992): 189–202. http://dx.doi.org/10.1007/bf00154325.

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21

Broderick, Mick. "Apocalyptic desire". Peace Review 8, nr 2 (czerwiec 1996): 267–71. http://dx.doi.org/10.1080/10402659608425963.

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22

Dellamora, Richard. "Apocalyptic Irigaray". Twentieth-Century Literature 46, nr 4 (2000): 492–512. http://dx.doi.org/10.1215/0041462x-2000-1004.

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23

Stimilli, Elettra. "Apocalyptic Time". Political Theology 21, nr 5 (3.07.2020): 391–92. http://dx.doi.org/10.1080/1462317x.2020.1782606.

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Eriksson, Anders. "Apocalyptic argumentation". Journal of Argumentation in Context 12, nr 1 (9.05.2023): 116–34. http://dx.doi.org/10.1075/jaic.22007.eri.

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Abstract Our time is an apocalyptic time, but the argumentation in this apocalyptic time has hardly been studied by scholars of argumentation. This article shows how both Donald Trump and the jihadist warriors of ISIS appeal to an apocalyptic worldview in their argumentation. The three topos of evil, time and authority from Stephen O’Leary’s Arguing the Apocalypse are used in the analysis. Both Trump supporters and jihadist warriors see themselves as fighting for God and their enemies as representing evil forces. For scholars of argumentation the role of arguments woven into narratives that become whole worldviews needs to be studied more thoroughly.

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25

Harris, Leslie. "Apocalyptic television". Communicare: Journal for Communication Studies in Africa 14, nr 2 (7.11.2022): 1–17. http://dx.doi.org/10.36615/jcsa.v14i2.1922.

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Since the beginning of the decade the world has shrunk through the growth of global mass communication and Information highways. Greater access to Information makes the consumer more susceptible to propaganda, disguised by Information providers as objective information. A prime example of this manipulation occurred during the Gulf War of 1991 . Through effective use of propaganda techniques the Bush administration created a situation torclng the western world to Involve itself in a domestic dispute In the Middle East Prime benenclarles were the Bush Administration, and George Bush himself, who at the time was seeking re-election as president of the United States. Analysis of media coverage of the war, particularly the coverage on CNN, will show how the mass media assisted the administration In creating and sustaining the climate for war. Two of the world's current "hot spots" will be considered briefly against the framework of the Gulf War- the military intervention in Haiti for Its .Similarities and change In South Afnea for the perspective it provides on television coverage of world events.

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26

Struhl, Karsten J. "Apocalyptic Hope in a Time of Apocalyptic Despair". Radical Philosophy Review 23, nr 2 (2020): 389–400. http://dx.doi.org/10.5840/radphilrev2020232109.

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Eggemeier, Matthew. "Christianity or Nihilism? The Apocalyptic Discourses of Johann Baptist Metz and Friedrich Nietzsche". Horizons 39, nr 1 (2012): 7–26. http://dx.doi.org/10.1017/s0360966900008513.

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ABSTRACTThis paper explores the apocalyptic discourses of Johann Baptist Metz and Friedrich Nietzsche, examining in particular Metz's juxtaposition of Nietzsche's approach to time as eternal recurrence with biblical apocalyptic's approach to time with an end. While framing his criticism of Nietzsche in terms of these differing approaches to time, Metz's opposition focuses on Nietzsche's affirmation of even the most brutal experiences of suffering in the world as mere moments in the innocence of becoming. In contrast to attempts in Western thought to either justify (Leibniz, Hegel) or affirm (Nietzsche) suffering as a necessary byproduct of the creation of the best possible world (Leibniz), historical progress (Hegel), or the innocence of becoming (Nietzsche), Metz retrieves the biblical apocalyptic spirituality of protest, resistance, and political compassion as the authentic response to innocent suffering.

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Dunne, John Anthony. "Suffering and covenantal hope in Galatians: a critique of the ‘apocalyptic reading’ and its proponents". Scottish Journal of Theology 68, nr 1 (9.01.2015): 1–15. http://dx.doi.org/10.1017/s0036930614000866.

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AbstractThis article addresses the so-called ‘apocalyptic reading of Paul’, taking the representative work of J. Louis Martyn and Martinus C. de Boer as its primary focus. The chief contention is that the ‘apocalyptic reading’ does not resemble the historical phenomenon of Jewish apocalyptic literature, although the scope of this article has been intentionally limited to Galatians. The present study is composed of two halves. The first half offers a critique of what it means for Paul to be an apocalyptic thinker according to Martyn and de Boer. Their emphasis is on discontinuity, duality and dichotomy, which coheres neither with first-century apocalyptic literature and its antecedents, nor with the letter to the Galatians. Their nuanced notion of apocalyptic has led to an unnecessary bifurcation between apocalyptic and covenant (not to mention Heilsgeschichte) in the interpretation of Paul. However, this article suggests that the dichotomy has been misplaced, both in relation to the discontinuity that Paul does articulate (i.e. with the law), and the dichotomy reflected in apocalyptic literature, namely, the division between the present evil age and the glorious age to come. Thus, it is argued that Martyn and de Boer's focus on discontinuity hardly constitutes apocalyptic in a first-century historical sense. Rather, their specific emphasis owes its articulation to the theology of Karl Barth. After arguing that the ‘apocalyptic reading’ lacks historical precision (and possibly theological forthrightness), the second half of the study argues that some neglected features of Galatians, such as suffering and persecution, cohere with the apocalyptic character of the letter, and are common features of apocalyptic broadly. In fact, the division between apocalyptic and covenant in scholarship on Galatians is bridged by the themes of conflict and crisis. This is because apocalyptic hope often arises in the absence of the realisation of covenantal promises and expectations; a covenantal disconnect is created and aggravated by crises and hardships of various sorts, hence the need for apocalyptic hope. Suffering therefore ties together the strands of apocalyptic and covenant in Galatians. If Martyn and de Boer's ‘apocalyptic reading’ was truly apocalyptic in a first-century historical sense, it would have integrated the imagery of suffering and persecution found in the letter.

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Bashaw, Jennifer Garcia. "Taking the fear out of apocalyptic preaching". Review & Expositor 115, nr 1 (luty 2018): 62–75. http://dx.doi.org/10.1177/0034637318754382.

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In the last century of the American Church, fear has characterized much of apocalyptic preaching. Fear of apocalyptic texts has inhibited the preaching of them in some pulpits; fear of the future and fear of others has dominated the apocalyptic message in others. This article answers the question, “How did apocalyptic preaching get so out of hand and what can we do to fix it?” by providing a brief overview of apocalyptic preaching in America and by offering interpretive strategies and homiletical suggestions for preaching apocalyptic texts responsibly and without fear.

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Morris, Neil, i Martin P. Johnson. "Apocalyptic Thinking, Autonomy, and Sociotropy". Psychological Reports 90, nr 3_suppl (czerwiec 2002): 1069–74. http://dx.doi.org/10.2466/pr0.2002.90.3c.1069.

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As the millennium approached there was a unique opportunity to examine beliefs about impending apocalyptic events. In March, 1998 60 English participants, 20 to 35 years of age, including 20 Jehovah's Witnesses, 20 Roman Catholics, and 20 Methodists, completed a four-dimension scale of Positive and Negative Autonomy and Positive and Negative Sociotropy and a questionnaire, Apocalyptic Thinking, on the millennium containing questions on apocalyptic beliefs. The aim of the study was to investigate the apocalyptic beliefs of a number of Christian denominations and examine the relationship between scores on apocalyptic thinking about the millennium and group cohesion. Jehovah's Witnesses scored highest on all scales except Positive Autonomy, and the Catholics had higher Negative Sociotropy and Apocalyptic Thinking scores than the Methodists. Negative Sociotropy scores correlated positively with Apocalyptic Thinking scores for all groups. These data suggest significant positive relationship between these Christian endorsements of the likelihood of apocalyptic events at the millennium and the extent to which they perceive nonmembers of their denomination as ‘outsiders’.

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31

Nel, M. "Danielboek as apokaliptiek". Verbum et Ecclesia 22, nr 2 (11.08.2001): 366–78. http://dx.doi.org/10.4102/ve.v22i2.655.

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The tales in the Book of Daniel (Dan 1-6) do not have typical apocalyptic features. The tales form part of a book that also includes visions (Dan 7-12) that exhibit definite apocalyptic features. The question is posed: must the tales be interpreted as apocalyptic literature because the writer in the second century placed it as a prologue to the book with its apocalyptic message of the end of all known kingdoms? To answer the question, it is first necessary to define what apocalyptic literature comprises. This is a difficult question, because each apocalyptic work has unique features. To answer the question on the historic and social origin of apocalypticism difficulty is also encountered because the modern researcher does not have precise historical information relating to the phenomenon of apocalypticism. This article concludes that each apocalyptic work should be investigated on its own right, and that the tales in the Book of Daniel should be interpreted with the writer's apocalyptic aims in mind.

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Congdon, David W. "Apocalypse as Perpetual Advent: The Apocalyptic Sermons of Rudolf Bultmann". Theology Today 75, nr 1 (kwiecień 2018): 51–63. http://dx.doi.org/10.1177/0040573618763574.

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The apocalyptic interpretation of the New Testament was developed in the mid-twentieth century in explicit opposition to the work of Rudolf Bultmann, and this conflict has persisted despite the changes that have taken place within the field of apocalyptic theology. This article interrogates the relation between Bultmann and apocalyptic in two ways. First, it takes a second look at the history of twentieth-century theology and shows that the work of Ernst Käsemann, who was instrumental in retrieving apocalyptic as normative for Christian thought, contained two distinct definitions of apocalyptic, only one of which Bultmann rejected. The other definition became the dominant position in later apocalyptic scholarship. Second, the article gives a fresh hearing to Bultmann’s theology by exploring his often overlooked Advent and Christmas sermons. Whereas current work in apocalyptic theology focuses on Paul’s theology of the cross, Bultmann develops a distinctively existential apocalyptic on the basis of John’s theology of advent.

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Morris, Neil, i Martin P. Johnson. "Apocalyptic Thinking, Autonomy, and Sociotropy". Psychological Reports 90, nr 3_part_2 (czerwiec 2002): 1069–74. http://dx.doi.org/10.1177/003329410209000303.2.

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As the millennium approached there was a unique opportunity to examine beliefs about impending apocalyptic events. In March, 1998 60 English participants, 20 to 35 years of age, including 20 Jehovah's Witnesses, 20 Roman Catholics, and 20 Methodists, completed a four-dimension scale of Positive and Negative Autonomy and Positive and Negative Sociotropy and a questionnaire, Apocalyptic Thinking, on the millennium containing questions on apocalyptic beliefs. The aim of the study was to investigate the apocalyptic beliefs of a number of Christian denominations and examine the relationship between scores on apocalyptic thinking about the millennium and group cohesion. Jehovah's Witnesses scored highest on all scales except Positive Autonomy, and the Catholics had higher Negative Sociotropy and Apocalyptic Thinking scores than the Methodists. Negative Sociotropy scores correlated positively with Apocalyptic Thinking scores for all groups. These data suggest significant positive relationship between these Christian endorsements of the likelihood of apocalyptic events at the millennium and the extent to which they perceive nonmembers of their denomination as ‘outsiders’.

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Congdon, David. "Reconsidering Apocalyptic Cinema: Pauline Apocalyptic and Paul Thomas Anderson". Journal of Religion and Popular Culture 24, nr 3 (2012): 405–18. http://dx.doi.org/10.1353/rpc.2012.0043.

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Jones, Ben. "The challenges of ideal theory and appeal of secular apocalyptic thought". European Journal of Political Theory 19, nr 4 (9.08.2017): 465–88. http://dx.doi.org/10.1177/1474885117722074.

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Why do thinkers hostile or agnostic toward Christianity find in its apocalyptic doctrines—often seen as bizarre—appealing tools for interpreting politics? This article tackles that puzzle. First, it clarifies the concept of secular apocalyptic thought and its relation to Christianity. I propose that, to avoid imprecision, the study of secular apocalyptic thought should focus on cases where religious apocalyptic thought's influence on secular thinkers is clear because they explicitly reference such thought and its appeal (e.g. Engels's fascination with Christian apocalyptic thought). Second, it argues that the political appeal of apocalyptic thought—and, specifically, what I term cataclysmic apocalyptic thought (CAT)—partly lies in offering resources to navigate persistent challenges in ideal theory. The ideal theorist faces competing goals: formulating an ideal that is utopian and feasible. One potential approach to this challenge is CAT, which embraces a utopian ideal and declares it feasible through identifying crisis as the vehicle to realize it.

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Tampubolon, Yohanes Hasiholan. "SUMBANGAN TEKS APOKALIPTIK TERHADAP GERAKAN SOSIAL POLITIK DALAM GEREJA". Jurnal Ledalero 18, nr 2 (17.12.2019): 267. http://dx.doi.org/10.31385/jl.v18i2.188.267-287.

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<p><strong>Abstract:</strong> This article will identify apocalyptic texts in the Protestant canonical book and then explain about Martin Luther and Thomas Muntzer’s approach to apocalyptic texts. They see historical events from an apocalyptic perspective but contradict their application in social and political life. The author considers that apocalyptic texts are very influential in the socio-political movements that have been practiced by Muntzer and Luther. After seeing the approach and application of Muntzer and Luther to apocalyptic texts, the author explains the views of Marxist thinkers about the relationship of the Protestant reform movement and revolutionary theory.</p><p><br /><strong>Keywords:</strong> movement, revolutionary, reformation, apocalyptic, Luther, Muntzer.</p>

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Meggitt, Justin J. "The Problem of Apocalyptic Terrorism". Journal of Religion and Violence 8, nr 1 (2020): 58–104. http://dx.doi.org/10.5840/jrv202061173.

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The concept of “apocalyptic terrorism” has become common in the study of terrorism since the turn of the millennium and some have made considerable claims about its analytical and practical utility. However, it raises substantial problems. Following a brief survey of the way that the idea has been employed, this paper identifies difficulties inherent in its current use. In addition to those of a definitional kind, these include the treatment of “apocalyptic” as a synonym for “religious”; the assumption that apocalyptic is always primary and totalizing; homogenizing claims about the character of apocalyptic radicalism; mistaken assumptions about the causes and character of apocalyptic violence; problematic cross-cultural and non-religious applications of the term “apocalyptic”; the neglect of hermeneutics; and the dearth of contributions by specialists in the study of religion. The argument concludes that there are good grounds for abandoning the notion of “apocalyptic terrorism” entirely, but given that this is unlikely, it should be employed far more cautiously, and a narrower, more tightly defined understanding of the concept should be advocated by those engaged in the study of terrorism.

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Syrtsova, O. "Apocryphal Apocalyptic Literature". Russian Studies in Philosophy 38, nr 4 (kwiecień 2000): 72–79. http://dx.doi.org/10.2753/rsp1061-1967380472.

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Chayes, Irene H., i Morton D. Paley. "The Apocalyptic Sublime." Eighteenth-Century Studies 21, nr 1 (1987): 95. http://dx.doi.org/10.2307/2739029.

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Aron, Jacob. "Post-apocalyptic adventures". New Scientist 254, nr 3384 (kwiecień 2022): 36. http://dx.doi.org/10.1016/s0262-4079(22)00759-x.

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Batsaki, Yota. "The Apocalyptic Herbarium". Environmental Humanities 13, nr 2 (1.11.2021): 391–413. http://dx.doi.org/10.1215/22011919-9320211.

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Abstract Anselm Kiefer’s monumental Secret of the Ferns (2007) redirects the artist’s apocalyptic sensibility, honed in response to the Holocaust, to the slow violence of extinction. The installation adopts a foundational practice of early modern natural history: the herbarium’s preservation and presentation of dried, pressed plant specimens. It also mobilizes the symbolic associations of ferns, which Kiefer calls “the first plants” but which are reimagined in the gallery space as the last plants in a postapocalyptic future. The framed specimens hang in a massive hall, with two abandoned concrete bunkers spewing out coal in the center—an allusion to ferns as the source of fossil fuels. Coal appears again in the enigmatic charcoal inscriptions on the frames that allude to ferns’ rich associations with rituals of magic and transformation. The overall mood is of a temporality at the end of time, a proleptic elegy that anticipates the extinction of even the most common and resilient plants, and the human cultures associated with them. Transmuted from mnemonic device to vehicle of commemoration, Kiefer’s apocalyptic herbarium elicits grief and mourning—but also, perhaps, what Judith Butler has called “the transformative effect of loss.”

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Straus, M. J. "The apocalyptic prayer". Minnesota Review 2005, nr 63-64 (1.03.2005): 44. http://dx.doi.org/10.1215/00265667-2005-63-64-44.

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Wiegman, Robyn. "Feminism's Apocalyptic Futures". New Literary History 31, nr 4 (2000): 805–25. http://dx.doi.org/10.1353/nlh.2000.0053.

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Campbell, Douglas A. "Paul's Apocalyptic Politics". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 22, nr 2 (maj 2013): 129–52. http://dx.doi.org/10.1177/106385121302200201.

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Sinykin, Dan. "The Apocalyptic Baldwin". Dissent 64, nr 3 (2017): 15–19. http://dx.doi.org/10.1353/dss.2017.0066.

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Bourke, Joanna. "Apocalyptic road movie". Lancet 375, nr 9708 (styczeń 2010): 20. http://dx.doi.org/10.1016/s0140-6736(09)62173-5.

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Johnson, E. Elizabeth. "Apocalyptic Family Values". Interpretation: A Journal of Bible and Theology 56, nr 1 (styczeń 2002): 34–44. http://dx.doi.org/10.1177/002096430005600104.

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Rudaleviciene, P., T. Stompe i A. Narbekovas. "308 – Apocalyptic delusions". European Psychiatry 28 (styczeń 2013): 1. http://dx.doi.org/10.1016/s0924-9338(13)75721-3.

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Smith, Jeanette C. "Contemporary apocalyptic rhetoric". Government Publications Review 19, nr 6 (listopad 1992): 701–2. http://dx.doi.org/10.1016/0277-9390(92)90022-4.

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Drabinski, John E. "Césaire's Apocalyptic Word". South Atlantic Quarterly 115, nr 3 (lipiec 2016): 567–84. http://dx.doi.org/10.1215/00382876-3608642.

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