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Artykuły w czasopismach na temat „Apocalypticism”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 10 marca 2023

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1

Anthony, Sean W. "The Mahdī and the Treasures of al-Ṭālaqān". Arabica 59, nr 5 (2012): 459–83. http://dx.doi.org/10.1163/157005812x618907.

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Abstract This study highlights a hitherto neglected trope of Muslim apocalyptic literature—namely, that in a region known as al-Ṭālaqān there awaits the future Mahdī a great treasure that will gain him a mighty army to aid him fight the final battle against evil. Tracing the trope’s origin in Zoroastrian apocalypticism and its subsequent dissemination in a wide array of Muslim apocalyptic traditions, this paper argues that this apocalyptic trope ultimately entered into Muslim apocalypticism, in particular Šīʿite apocalypticism, during a Zaydī revolt against the ʿAbbāsids led by the Ḥasanid Yaḥyā b. ʿAbd Allāh in the year 176/792. The paper then explores how the revolt of Yaḥyā b. ʿAbd Allāh shaped the function of the ‘treasures of al-Ṭālaqān’ trope in Muslim apocalypticism and how Yaḥyā’s personality and the revolt he inspired continued to leave an indelible imprint on Imāmī apocalypticism thereafter.

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Nel, M. "Die Hellenisties-Romeinse wêreld en die ontstaan van apokaliptiek en gnostisisme". Verbum et Ecclesia 23, nr 2 (7.08.2002): 452–67. http://dx.doi.org/10.4102/ve.v23i2.1214.

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The Hellenistic and Roman world and the origin of the apocalypticism and gnosticism The world view and culture created by the oikoumene of the Hellenistic-Roman era (331 BC to early fourth century AD) was conducive to the rise of several philosphico-religious movements, like Mithraism and other mystery religions; Stoicism, Epicureanism and Middle Platonism; apocalypticism and wisdom literature in Hellenistic Judaism and Gnosticism. These movements have in common that they originated in a world defined by change and insecurity, leading to an attitude of alienation, despair and agony amongst many people. These people looked for a soter, and the philosophico-religious movements offered such soteria, salvation from an alien and evil world and entrance to a new world. Jewish apocalypticism flourished during the period from the third century BC to the first century AD, when orthodox rabbi’s started purifying Jewish religion from all foreign hellenistic elements like the dualistic views of apocalypticism. When this happened Christianity had already adopted the essence of Jewish apocalypticism. During the second century AD some Christians were disappointed that the parousia had not realised as expected imminently, and from their disappointment grew their involvement in gnostic Christian movements, centered around strong leaders (guru’s). Our age is also characterised by change and insecurity, just as the case was during the Hellenistic-Roman age, and the hypothesis of the article concludes with the assertion that the phenomenal growth in the New Age movement and neo-paganism can be explained in the same terms as apocalypticism and gnosticism.

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3

Crossley, James. "The End of Apocalypticism: from Burton Mack’s Jesus to North American Liberalism". Journal for the Study of the Historical Jesus 19, nr 2 (3.03.2021): 171–90. http://dx.doi.org/10.1163/17455197-19020001.

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Abstract This article takes a different look at the work of Burton Mack on apocalypticism and the post-historical Jesus crystallisation of the Christian ‘myth of innocence’ in terms of the social history of scholarship. After a critical assessment of previous receptions of Mack’s work from the era of the ‘Jesus wars’, there is a discussion of Mack’s place in broader cross-disciplinary tendencies in the study of apocalypticism with reference to the influence of liberal and Marxist approaches generally and those of Norman Cohn and Eric Hobsbawm specifically. Mack’s approach to apocalypticism should be seen as a thoroughgoing updating of Cold War liberal constructions of apocalypticism for an era of American ‘culture wars’, from Reagan to Trump. Part of this updating has also meant that, while much of his work against the apocalyptic Christian myth of innocence has been explicitly aimed at the de-legitimising the Right, it also continues the old Cold War intellectual battles by implicitly de-legitimising anything deemed excessively Marxist.

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4

McLaughlin, R. Emmet. "Apocalypticism and Thomas Müntzer". Archiv für Reformationsgeschichte - Archive for Reformation History 95, nr 1 (1.12.2004): 98–131. http://dx.doi.org/10.14315/arg-2004-0105.

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ZUSAMMENFASSUNG Thomas Müntzer wird häufig als Apokalyptiker bezeichnet. Dieses Mißverständnis resultiert vor allem aus der Ungenauigkeit, mit der die Forschung den Begriff „apokalyptisch“ verwendet. Daher wird eine präzise Definition des Begriffs vorgeschlagen, die sich aus der Offenbarung des Johannes ableitet. Legt man eine solche Definition zugrunde, so wird man Müntzers Schriften weder im Hinblick auf ihr Genre noch ihr Weltbild oder ihren Umgang mit der Bibel als „apokalyptisch“ bezeichnen können. Darüber hinaus berief sich Müntzer nicht auf apokalyptische Traditionen und schuf auch keine apokalyptische Gemeinschaft. Vielmehr sah er sich als Prophet in der Tradition Elias, Jesajas, Jeremias, Hesekiels und Johannes des Täufers. Daraus resultiert ein gewandeltes Verständnis von Müntzer, der als Prophet das erneuerte Königreich Gottes, nicht aber das bevorstehende Weltende vorhersagte.

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5

McGinn, Bernard. "Augustine's Attack on Apocalypticism". Nova et vetera 16, nr 3 (2018): 775–96. http://dx.doi.org/10.1353/nov.2018.0060.

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Cheek, Ryan. "Zombie Ent(r)ailments in Risk Communication: A Rhetorical Analysis of the CDC’s Zombie Apocalypse Preparedness Campaign". Journal of Technical Writing and Communication 50, nr 4 (6.12.2019): 401–22. http://dx.doi.org/10.1177/0047281619892630.

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Apocalypticism is a powerful brew of eschatological belief and political imagination that is extremely persuasive. This article addresses the intersections between apocalyptic rhetoric and the technical communication of risk, disease outbreak, and disaster preparedness by analyzing the Centers for Disease Control and Prevention’s zombie apocalypse preparedness campaign. Specifically, I argue that the framing of the Centers for Disease Control and Prevention’s campaign relies on and extends problematic iterations of apocalypticism and undermines the educational objectives of disaster preparedness and response. I conclude with suggestions for how technical communicators designing public awareness and outreach campaigns can use existential risk rhetoric for engagement without succumbing to the pernicious side effects of apocalypticism.

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7

Velji, Jamel. "Seeing Salvation". Studies in Religion/Sciences Religieuses 46, nr 3 (20.02.2017): 359–76. http://dx.doi.org/10.1177/0008429816687306.

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This article develops Marshall Hodgson’s initial observations concerning the affinities between the theologies of Paul of Tarsus and the Nizari Ismaili declaration of the qiyāma, or resurrection, of 1164. In both theologies we find potent expressions of apocalypticism. I examine various features of this apocalypticism, including how divine disclosures reorganized sacred history, temporality and soteriology. I also pay particular attention to the hermeneutical mechanisms involved in the reconstruction of religious authority. In both situations, we see how apocalypticism accorded a new and lasting genealogy to followers of these divine disclosures while locating the salvific figure as the epicenter of an existence that exclusively spans this world and the next.

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8

Coyle, J. Kevin. "Augustine and Apocalyptic: Thoughts on the Fall of Rome, the Book of Revelation, and the End of the World". Florilegium 9, nr 1 (styczeń 1987): 1–34. http://dx.doi.org/10.3138/flor.9.001.

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Periodically in Christian history there emerges a speculative trend known as “apocalypticism” which, simply put, is the reading of current events as the fulfillment of “biblical prophecy.” As understood here, biblical prophecy ascribes particular importance to select passages of the Bible, notably Daniel 7 and Ezechiel 38-39 in the Old Testament and Revelation 20-21 in the New — passages regarded as “apocalyptic,” a word meaning simply “revealed” but here practically synonymous with impending catastrophe. Apocalypticism assumes that such passages foretell certain events of human history, events now coming to pass or soon to take place. This speculation recurs, in Lowell Streiker’s words, “whenever societal stress (depression, recession, threat of war) elicits the belief that things are getting worse and will probably stay that way.” In other words, apocalypticism is always a response to a sense of mounting crisis.

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9

DiTommaso, Lorenzo. "Apocalypses and Apocalypticism in Antiquity". Currents in Biblical Research 5, nr 3 (czerwiec 2007): 367–432. http://dx.doi.org/10.1177/1476993x07077969.

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This paper, in two parts, discusses the significant scholarship on apocalypses and apocalypticism in antiquity published since Mysteries and Revelations: Apocalyptic Studies since the Uppsala Conference (Collins and Charlesworth [eds.] 1991). Part II contains the second half of the section on (4) origins and influences, here the prophetic and sapiential traditions of Israel. This is followed by sections on (5) apocalyptic historiography and (6) the development of apocalypticism in antiquity and late antiquity, plus (7) a brief conclusion. The bibliographies are partspecific, but their entries are integrated.

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10

Baldwin, Anna, i Kathryn Kerby-Fulton. "Reformist Apocalypticism and 'Piers Plowman'". Yearbook of English Studies 23 (1993): 316. http://dx.doi.org/10.2307/3507995.

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11

Izumi, H. "Theological Meaning of the Apocalypticism". THEOLOGICAL STUDIES IN JAPAN, nr 31 (1992): 9–34. http://dx.doi.org/10.5873/nihonnoshingaku.1992.9.

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12

Hanson, Paul D. "Biblical Apocalypticism: the Theological Dimension". Horizons in Biblical Theology 7, nr 2 (1985): 1–20. http://dx.doi.org/10.1163/187122085x00088.

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13

Coggins, Richard. "Book Review: Prophecy and Apocalypticism". Theology 100, nr 794 (marzec 1997): 136–37. http://dx.doi.org/10.1177/0040571x9710000221.

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Marcus, Joel. "Modern and Ancient Jewish Apocalypticism". Journal of Religion 76, nr 1 (styczeń 1996): 1–27. http://dx.doi.org/10.1086/489733.

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15

Daniel, Randolph E. "Medieval Apocalypticism, Millennialism and Violence". Terrorism and Political Violence 14, nr 1 (marzec 2002): 275–300. http://dx.doi.org/10.1080/714005602.

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Almond, Philip. "John Napier and the mathematics of the ‘middle future’ apocalypse". Scottish Journal of Theology 63, nr 1 (24.12.2009): 54–69. http://dx.doi.org/10.1017/s0036930609990226.

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AbstractThis article explores the notion of ‘middle future’ apocalypticism through the work of the late sixteenth-century Scottish theologian and the discoverer of logarithms, John Napier. Middle future apocalypticism envisaged the end of the world, not in the immediate or far distant future but (rather like modern environmental apocalypticism) within the next 100–200 years. It enabled the understanding of the present in apocalyptic terms, and set out the requisite conditions, tasks and obligations – social, political and personal – essential for bringing to reality those events which were necessary precursors of the coming of Christ. John Napier's 1593 A Plaine Discovery of the whole Reuelation of Saint Iohn was the first Scottish work on the book of Revelation. Though later to be derided by historians of mathematics and science, in its time, it was highly influential, not only in Scotland and England but also in Protestant communities on the Continent. I explore the complex mathematics which Napier brings to bear and suggest that the middle future apocalypticism of Napier, as demonstrated in the carefully articulated mathematics of history in this work, is both socially conservative and socially active. Living in the seventh age, as Napier believed he did, did not entail either ‘downing tools’ and passively awaiting the end, nor actively hastening the end by radical social upheaval. But it did mean in the here and now fighting the Antichrist of Rome, bringing in Reformed religion and spreading the true Gospel.

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17

Wöll, Steffen. "Shuffling Narratives: Apocalypticism, Postmodernism, and Zombies". Anglica. An International Journal of English Studies, nr 29/1 (2020): 87–107. http://dx.doi.org/10.7311/0860-5734.29.1.06.

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Zombies and the tropes that surround them have become a staple of popular culture and a familiar presence in movies, television series, graphic novels, and video games. From their Caribbean folklore origins, the undead are palimpsestic metaphors for social issues and cultural anxieties. This article examines the rarely studied tensions between apocalyptic desires to resurrect narrative stability through monstrous bodies and postmodern voices that utilize zombies to decompose societal conventions. Despite this supposed antagonism, the article suggests that zombies amalgamate these contrasting mindsets by assuming a role of pop-cultural mediators that bridge the gap between increasingly divisive cultural epistemologies.

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18

Hogeterp, Albert. "Conflicted Boundaries in Wisdom and Apocalypticism". Journal for the Study of Judaism 39, nr 1 (2008): 143–45. http://dx.doi.org/10.1163/157006308x258195.

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Coss, P. R. "Review: Reformist Apocalypticism and Piers Plowman". Literature & History 1, nr 1 (marzec 1992): 84–86. http://dx.doi.org/10.1177/030619739200100113.

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Bull, Malcolm. "The End of Apocalypticism?The Encyclopedia of Apocalypticism. John J. Collins , Bernard McGinn , Stephen J. Stein". Journal of Religion 80, nr 4 (październik 2000): 658–62. http://dx.doi.org/10.1086/490718.

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Rhodes, William. "The Apocalyptic Aesthetics of the List: Form and Political Economy in Wynnere and Wastoure". Journal of Medieval and Early Modern Studies 52, nr 1 (1.01.2022): 119–45. http://dx.doi.org/10.1215/10829636-9478510.

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Lists can suggest both a complete written account and the open-ended accumulation of terms. In this, their frequent appearance in apocalyptic texts formally mirrors apocalypticism's combination of divinely created order and the chaotic description of catastrophic events. Medieval and early modern poetic prophecies often list local manifestations of disorder and exclude the cosmic frame of divine order, making poems like Wynnere and Wastoure, which draws heavily on the tradition of poetic prophecy, seem not particularly apocalyptic. But the list-like passages in Wynnere and Wastoure join its focus on economics to the implicit apocalypticism of its prophetic passages. The sense that lists can appear as both an ordered account and a disordered accumulation allows the lists of Wynnere and Wastoure to suggest the comforting bounds of an apocalyptic framework while performing its dissolution by a vision of political economy based on endless cycles of winning and wasting.

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Beal, Jane. "Justin M. Byron-Davies, Revelation and Apocalypse in Late Medieval Literature: The Writings of Julian of Norwich and William Langland. Cardiff: University of Wales Press, 2020. P. 211." Mediaevistik 34, nr 1 (1.01.2021): 468–70. http://dx.doi.org/10.3726/med.2021.01.118.

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Abstract: Justin M. Byron-Davis, who completed his doctorate under the direction of Professor Diane Watts at the University of Surrey, has written a literary and theological study of the influence of the biblical Apocalypse on the Revelations of Julian of Norwich and The Vision of Piers Plowman of William Langland. His work follows in the academic footsteps of Morton Bloomfield (Piers Plowman as Fourteenth-Century Apocalypse, 1962), Richard K. Emmerson (Antichrist in the Middle Ages, 1981; and Emmerson, edited with Bernard McGinn, The Apocalypse in the Middle Ages, 1992), and Kathryn Kerby-Fulton (Reformist Apocalypticism and Piers Plowman, 2007), among others. He builds on a firm scholarly foundation and shares new insights about biblical apocalypticism in late-medieval English literature.

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23

Halevi, Leor. "Bernard, Explorer of the Muslim Lake: a Pilgrimage From Rome To Jerusalem, 867". Medieval Encounters 4, nr 1 (1998): 24–50. http://dx.doi.org/10.1163/157006798x00025.

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AbstractBernard the Monk's Itinerarium is a ten-page guidebook for pilgrims traveling from Rome and Bari to Babylon and Jerusalem. It has not been studied as a source for Mediterranean history. Bernard shows how the late ninth-century Mediterranean economy was characterized by religious ideology. Islam and Christianity acted differently in establishing the "ethos" of an economy of exchange. While Muslim law and authority channeled the exchange, Christian apocalypticism wished for its end. Bernard's apocalypticism was in particular a response to the Muslim occupation of southern Italy. Such a response has been regarded as typical of the "age of ignorance" about Islam. But Bernard was surprisingly knowledgeable, and his account illustrates a largely unknown chapter in the history of the Christian encounter with Islam.

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Estok, Simon C. "Intermedial Apocalypticism and the Growing Anthropocene Crises". Ekphrasis. Images, Cinema, Theory, Media 24, nr 2 (15.12.2020): 208–24. http://dx.doi.org/10.24193/ekphrasis.24.11.

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Carabbe, Lester L. "The Social Setting of Early Jewish Apocalypticism". Journal for the Study of the Pseudepigrapha 2, nr 4 (kwiecień 1989): 27–47. http://dx.doi.org/10.1177/095182078900200403.

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DiTommaso, Lorenzo. "Apocalypses and Apocalypticism in Antiquity (Part I)". Currents in Biblical Research 5, nr 2 (luty 2007): 235–86. http://dx.doi.org/10.1177/1476993x06075475.

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This paper, in two parts, discusses the significant scholarship on apocalypses and apocalypticism in antiquity published since Mysteries and Revelations: Apocalyptic Studies since the Uppsala Conference (Collins and Charlesworth [eds.] 1991). Part 1 contains (1) the introduction, sections on studies that address issues of (2) taxonomy and definitions, and (3) function and settings, plus the first half of the section dealing with (4) origins and influences, specifically Ancient Near Eastern and classical. The bibliographies are part-specific, but their entries are integrated.

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27

Craft, Carolyn M. "Book Review: Reformist Apocalypticism and Piers Plowman". Christianity & Literature 40, nr 2 (marzec 1991): 181–83. http://dx.doi.org/10.1177/014833319104000215.

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Kloppenborg, John S. "Symbolic Eschatology and the Apocalypticism of Q". Harvard Theological Review 80, nr 3 (lipiec 1987): 287–306. http://dx.doi.org/10.1017/s0017816000023671.

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The relationship of the preaching and teaching of Jesus to apocalyptic has been a vexed one ever since Albert Schweitzer's assault on the liberal “Lives of Jesus” and his advocacy of consistent eschatology along with his characterization of Jesus’ teachings as interim ethics. While many of the details of Schweitzer's hypothesis failed to be persuasive, his insistence that Jesus’ activity be seen in the context of apocalypticism has made a profound impact on subsequent historical Jesus scholarship and, in spite of his own noncommital stance with regard to the Two Document Hypothesis, on the theological characterization of Q.

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29

Waddell, Robby. "Apocalypticism, Prophecy and Magic in Early Christianity". Pneuma 31, nr 2 (2009): 325. http://dx.doi.org/10.1163/027209609x12470371388920.

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Pfau, Thomas. "Godzenie skończoności i eschatologii u Rilkego i T.S. Eliota". Konteksty Kultury 17, nr 2 (2020): 135–51. http://dx.doi.org/10.4467/23531991kk.20.012.12446.

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Balance of Apocalypticism and Eschatology in Rainer Maria Rilke and T.S. Eliot This text takes up the relation of the modernist lyric (Rainer Maria Rilke and T.S. Eliot) to Martin Heidegger’s existentialist conception of time and the naturalistic anthropology it has spawned. Building on that, I argue that Rilke’s Duino Elegies not only anticipate central motifs of existentialism but, in qualified ways, part ways with that outlook. I then take up the second of Eliot’s Four Quartets to show that, more emphatically than Rilke, Eliot maintains that poetry of any substance can only be written insofar as it is grounded in an eschatological framework. East Coker in particular shows Eliot’s seeking to balance the apocalypticism of a world once again mired in global warfare with a hope, however, subdued, for mankind’s eventual redemption.

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Arnal, William E., i Adela Yarbro Collins. "Cosmology and Eschatology in Jewish and Christian Apocalypticism". Journal of Biblical Literature 118, nr 4 (1999): 740. http://dx.doi.org/10.2307/3268131.

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Titlestad, Michael. "Nostalgia and apocalypticism in two post-apartheid films". English in Africa 43, nr 3 (9.12.2016): 61. http://dx.doi.org/10.4314/eia.v43i3.4.

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Mixon, Harold, i Mary Frances Hopkins. "Apocalypticism in secular public discourse: A proposed theory". Central States Speech Journal 39, nr 3-4 (wrzesień 1988): 244–57. http://dx.doi.org/10.1080/10510978809363253.

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Hussey, S. S. "Kerby-Fulton, K., Reformist Apocalypticism and Piers Plowman". Notes and Queries 39, nr 1 (1.03.1992): 88–89. http://dx.doi.org/10.1093/nq/39.1.88.

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McNeish, Wallace. "From revelation to revolution: apocalypticism in green politics". Environmental Politics 26, nr 6 (25.06.2017): 1035–54. http://dx.doi.org/10.1080/09644016.2017.1343766.

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Emmerson, Richard K. "Reformist Apocalypticism and Piers Plowman. Kathryn Kerby-Fulton". Modern Philology 90, nr 2 (listopad 1992): 246–51. http://dx.doi.org/10.1086/392060.

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Davies, Philip R. "Book Review: Apocalypticism in the Dead Sea Scrolls". Theology 101, nr 803 (wrzesień 1998): 373. http://dx.doi.org/10.1177/0040571x9810100522.

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Reeves, Marjorie. "Apocalypticism in the Western Tradition by Bernard McGinn". Catholic Historical Review 82, nr 3 (1996): 528–30. http://dx.doi.org/10.1353/cat.1996.0044.

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Newman, Barbara. "Kathryn Kerby-Fulton, Reformist Apocalypticism and Piers Plowman". Yearbook of Langland Studies 05 (styczeń 1991): 199–202. http://dx.doi.org/10.1484/j.yls.2.302907.

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Wimberley, Richard E. "Prophecy, Eroticism, and Apocalypticism in Popular Music: Prince". Black Sacred Music 3, nr 2 (1.09.1989): 125–32. http://dx.doi.org/10.1215/10439455-3.2.125.

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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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de Bruin-Molé, Megen. "Salvaging Utopia: Lessons for (and from) the Left in Rivers Solomon’s An Unkindness of Ghosts (2017), The Deep (2019), and Sorrowland (2021)". Humanities 10, nr 4 (8.10.2021): 109. http://dx.doi.org/10.3390/h10040109.

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In response to this special issue’s question of whether mainstream science fiction has become stuck in presentism and apocalypticism, this article examines how utopia is expressed and salvaged in the work of Rivers Solomon. Using three of Solomon’s novels and the theoretical lenses of black utopia studies and salvage-Marxism, I suggest that scholars and activists should approach this question from a different perspective. While Solomon’s novels may seem dystopian from the perspective of liberalism or whiteness, they can also clearly be placed within the long, if marginalized, history of leftist and black utopian thought. Likewise, where the ‘traditional’ utopia (a concept I interrogate) is often imagined as grounded in hope and futurity, black utopia and salvage-Marxism reject these concepts as counterproductive to the actual work of social justice and utopia-building. Despite their presentism and apocalypticism, then, I argue Solomon’s novels are very much utopian: they simply locate their utopian desire in radical kinship and salvage, rather than universalism or futurity.

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Marsden, Simon. "Ecological Apocalypse in the Poetry of Patrick and Emily Brontë". Religions 12, nr 7 (19.07.2021): 546. http://dx.doi.org/10.3390/rel12070546.

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This essay considers relationships between nature, ecology and apocalypse in the poetry of Patrick Brontë (1777–1861) and Emily Brontë (1818–1848). It argues that though Patrick’s poetry emphasises the spiritual benefits of human connection with the natural world, his apocalypticism leads him to see no eschatological future for the natural world. Emily’s poetry is more attentive to destruction and violence in the natural world, but it also offers an eschatological vision of a future in which all of creation participates. Reading Emily’s poetry in theological conversation with that of her father, this essay argues that Emily reinterprets Patrick’s evangelical apocalypticism in the light of her understanding of God as the eternal source of all finite being. Drawing on a theological view of creation as God’s eternal relationship with the earth, Emily suggests that meaningful eschatological hope can be located only in a future in which the whole of creation participates with the human.

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Phillips, Elizabeth. "Narrating Catastrophe, Cultivating Hope: Apocalyptic Practices and Theological Virtue". Studies in Christian Ethics 31, nr 1 (4.11.2017): 17–33. http://dx.doi.org/10.1177/0953946817737504.

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Apocalypticism has been widely denounced as a framework that devalues the world and its history, funding moral dualism. While this is certainly true of many forms of apocalypticism, it is not an accurate understanding of ancient apocalyptic texts. This article establishes a framework of theological virtue ethics drawn particularly from Herbert McCabe, in which human rationality and Christian morality are understood as political, linguistic, narrative, bodily and sacramental. From within this framework, Anathea Portier-Young’s work is considered, relating early Jewish apocalyptic to trauma theory and describing how these texts narrated socio-political catastrophe in order to open up possibilities of resistance and hope. These considerations point us towards a constructive understanding of apocalyptic imagination and praxis within a political, linguistic, narrative, bodily and sacramental framework. Contemporary employments of Afro-pessimism in Black theology, particularly in J. Kameron Carter, then interrogate the proposed apocalyptic imagination, asking whether Christian apocalyptic praxis can cultivate hope in the face of the catastrophe of modern racism.

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Pramuk, Christopher. "Apocalypticism in a Catholic Key: Lessons from Thomas Merton". Horizons 36, nr 2 (2009): 235–64. http://dx.doi.org/10.1017/s036096690000637x.

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ABSTRACTIn the wake of Karl Rahner, a range of theologians have made a compelling case that theology cannot afford to dismiss popular fascination with “the End-times,” nor downplay the apocalyptic tenor of the New Testament itself. Nevertheless in Catholic theology apocalypticism remains something of an oddity, a message in search of a credible form. This essay explores the apocalyptic tenor of Thomas Merton's mature period (1957–68) in order to propose some crucial distinctions between apocalyptic in an authentically “Catholic,” “analogical,” or “ironic” mode, and other, more dialectical forms of apocalyptic that have long dominated American religious and popular consciousness. Bringing Merton into dialogue with Russian sophiology, William Lynch, Johannes Baptist Metz, and others, the author highlights Merton's contribution to the difficult question of form: that is, how apocalypticism might be communicated in a way that seizes on the historical urgency of the gospel but also refuses to cede to a mythological, dialectical, or dangerously idolatrous imagination.

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Carlson, John B., i Mark Van Stone. "The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and global popular culture". Proceedings of the International Astronomical Union 7, S278 (styczeń 2011): 178–85. http://dx.doi.org/10.1017/s1743921311012609.

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AbstractThis essay introduces the papers from the specially organized session on the theme ‘The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and popular culture’. The papers that follow address this topical theme in the contexts of Maya and Western cultures as well as academic and popular cultures.

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Krebs, Jill. "“Prayer is the answer”: Apocalypticism, Our Lady, and Catholic Identity". Religion and American Culture: A Journal of Interpretation 26, nr 1 (2016): 1–30. http://dx.doi.org/10.1525/rac.2016.26.1.1.

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AbstractApocalyptic beliefs are common in modern Marian apparitions and represent an important area of tension between believers and skeptics—tension that in part determines the official Church stance toward, as well as popularity and longevity of, the apparition. Apocalypticism therefore is an important component of Catholic identity for many Marian devotees. Drawing from a case study of a modern apparition site in rural Emmitsburg, Maryland, I argue that apocalyptic beliefs shape Catholic identity by framing social and religious changes as evidence of coming chastisement; galvanize action among believers, who both prepare for and attempt to avert apocalypse; and validate the Catholic identity of those individuals marginalized within their communities because of those same apocalyptic beliefs. Using Christian Smith's subcultural identity theory of religious persistence and strength, as well as literature on apparitional movements, I describe the dynamics of apocalyptic belief in modern Marian apparitions, explore how the tension engendered by apocalypticism promotes strong identity through symbolic boundary marking, and argue that such beliefs shape Catholic identity for apocalyptic Catholics.

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Crossley, James. "The Apocalypse and Political Discourse in an Age of COVID". Journal for the Study of the New Testament 44, nr 1 (5.07.2021): 93–111. http://dx.doi.org/10.1177/0142064x211025464.

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It was almost inevitable that something as dominant as the COVID crisis of 2020–2021 would change how the Bible has been understood in mainstream political discourses. It is also unsurprising that the language associated with apocalypticism would come to the fore. Building on recent scholarship, this article looks at some of the language about ‘the apocalypse’ and apocalypticism, including that associated with Revelation and the New Testament, and how understandings of the Bible in contemporary political discourses have now been updated. The focus is primarily on England/Britain, America and New Zealand because these countries have been the object of much of the work on the reception history of the Bible in politics. This article also analyses the dominant cliches about the Bible as a source of liberalism, neoliberalism, left-leaning radicalism, and the far right. Examples include the use of apocalyptic themes in relation to QAnon and conspiracy theories, ready-made ironic language to describe lockdown, radical social transformation, and constructing political positions outside the traditional liberal consensus.

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Ahmed. "The Ecological Crisis, Apocalypticism, and the Internalization of Unfreedom". World Review of Political Economy 11, nr 1 (2020): 115. http://dx.doi.org/10.13169/worlrevipoliecon.11.1.0115.

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Johnson, Laura. "(Environmental) Rhetorics of Tempered Apocalypticism in An Inconvenient Truth". Rhetoric Review 28, nr 1 (styczeń 2009): 29–46. http://dx.doi.org/10.1080/07350190802540708.

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