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Journal articles on the topic 'Apocalypticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Anthony, Sean W. "The Mahdī and the Treasures of al-Ṭālaqān". Arabica 59, № 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 Yaḥ

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2

Chandra, Tan Michael. "Exploring Environmental Apocalypticism." Ars & Humanitas 18, no. 1 (2024): 101–13. http://dx.doi.org/10.4312/ars.18.1.101-113.

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In the Anthropocene Era, overpopulation presents a pressing environmental challenge. As humans take center stage as ecological actors, recognizing that previously unsustainable human-nonhuman relationships fall short of safeguarding the planet for future generations becomes clear. Dystopian literature is a powerful vehicle for contextualizing the potential environmental apocalypticism that could define our future – a world shaped by irreversible catastrophes and societies grappling desperately with adaptation. This paper delves into the recurring theme of overpopulation across three dystopian

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3

Nel, M. "Die Hellenisties-Romeinse wêreld en die ontstaan van apokaliptiek en gnostisisme." Verbum et Ecclesia 23, no. 2 (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 man

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4

Crossley, James. "The End of Apocalypticism: from Burton Mack’s Jesus to North American Liberalism." Journal for the Study of the Historical Jesus 19, no. 2 (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 sho

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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, no. 4 (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 preparedne

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6

Velji, Jamel. "Seeing Salvation." Studies in Religion/Sciences Religieuses 46, no. 3 (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 lasti

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7

McLaughlin, R. Emmet. "Apocalypticism and Thomas Müntzer." Archiv für Reformationsgeschichte - Archive for Reformation History 95, no. 1 (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 kein

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8

McGinn, Bernard. "Augustine's Attack on Apocalypticism." Nova et vetera 16, no. 3 (2018): 775–96. http://dx.doi.org/10.1353/nov.2018.0060.

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9

Coyle, J. Kevin. "Augustine and Apocalyptic: Thoughts on the Fall of Rome, the Book of Revelation, and the End of the World." Florilegium 9, no. 1 (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, event

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10

DiTommaso, Lorenzo. "Apocalypses and Apocalypticism in Antiquity." Currents in Biblical Research 5, no. 3 (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

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11

Baldwin, Anna, and 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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12

Izumi, H. "Theological Meaning of the Apocalypticism." THEOLOGICAL STUDIES IN JAPAN, no. 31 (1992): 9–34. http://dx.doi.org/10.5873/nihonnoshingaku.1992.9.

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13

Hanson, Paul D. "Biblical Apocalypticism: the Theological Dimension." Horizons in Biblical Theology 7, no. 2 (1985): 1–20. http://dx.doi.org/10.1163/187122085x00088.

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14

Coggins, Richard. "Book Review: Prophecy and Apocalypticism." Theology 100, no. 794 (1997): 136–37. http://dx.doi.org/10.1177/0040571x9710000221.

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15

Marcus, Joel. "Modern and Ancient Jewish Apocalypticism." Journal of Religion 76, no. 1 (1996): 1–27. http://dx.doi.org/10.1086/489733.

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16

Daniel, Randolph E. "Medieval Apocalypticism, Millennialism and Violence." Terrorism and Political Violence 14, no. 1 (2002): 275–300. http://dx.doi.org/10.1080/714005602.

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17

Almond, Philip. "John Napier and the mathematics of the ‘middle future’ apocalypse." Scottish Journal of Theology 63, no. 1 (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 nec

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18

Rhodes, William. "The Apocalyptic Aesthetics of the List: Form and Political Economy in Wynnere and Wastoure." Journal of Medieval and Early Modern Studies 52, no. 1 (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 fo

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19

Wöll, Steffen. "Shuffling Narratives: Apocalypticism, Postmodernism, and Zombies." Anglica. An International Journal of English Studies, no. 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 m

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20

Hogeterp, Albert. "Conflicted Boundaries in Wisdom and Apocalypticism." Journal for the Study of Judaism 39, no. 1 (2008): 143–45. http://dx.doi.org/10.1163/157006308x258195.

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21

Coss, P. R. "Review: Reformist Apocalypticism and Piers Plowman." Literature & History 1, no. 1 (1992): 84–86. http://dx.doi.org/10.1177/030619739200100113.

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22

Bull, Malcolm. "The End of Apocalypticism?The Encyclopedia of Apocalypticism. John J. Collins , Bernard McGinn , Stephen J. Stein." Journal of Religion 80, no. 4 (2000): 658–62. http://dx.doi.org/10.1086/490718.

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23

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, no. 1 (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-Ful

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24

Halevi, Leor. "Bernard, Explorer of the Muslim Lake: a Pilgrimage From Rome To Jerusalem, 867." Medieval Encounters 4, no. 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 r

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25

Barkved, Frode. "Apokalypse nå!" AURA - Tidsskrift for akademiske studier av nyreligiøsitet 14 (May 6, 2025): 1–27. https://doi.org/10.31265/aura.872.

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The article examines how Rudolf Steiner’s anthroposophy and apocalypticism have been interpreted by anthroposophists who were confronted with Nazism in the 1930s/40s, as well as the impact these ideas have had within recent conspiracy theories related to the coronavirus. The article examines Steiner’s theodicy and how it is linked to so-called “resistance beings” who are said to have infiltrated and still infiltrate politics and technology. Discussing the term “occult imprisonment”, I reflect on the extent to which conspiracy narratives based on Steiner’s anthroposophy and apocalypticism place

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26

Pfau, Thomas. "Godzenie skończoności i eschatologii u Rilkego i T.S. Eliota." Konteksty Kultury 17, no. 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 insof

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27

Estok, Simon C. "Intermedial Apocalypticism and the Growing Anthropocene Crises." Ekphrasis. Images, Cinema, Theory, Media 24, no. 2 (2020): 208–24. http://dx.doi.org/10.24193/ekphrasis.24.11.

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28

Carabbe, Lester L. "The Social Setting of Early Jewish Apocalypticism." Journal for the Study of the Pseudepigrapha 2, no. 4 (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, no. 2 (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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30

Craft, Carolyn M. "Book Review: Reformist Apocalypticism and Piers Plowman." Christianity & Literature 40, no. 2 (1991): 181–83. http://dx.doi.org/10.1177/014833319104000215.

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31

Kloppenborg, John S. "Symbolic Eschatology and the Apocalypticism of Q." Harvard Theological Review 80, no. 3 (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 the

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32

Waddell, Robby. "Apocalypticism, Prophecy and Magic in Early Christianity." Pneuma 31, no. 2 (2009): 325. http://dx.doi.org/10.1163/027209609x12470371388920.

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33

Frisch, Alexandria. "On Animals, Autonomy, and Apocalypticism in Daniel." Biblical Interpretation 31, no. 5 (2023): 546–67. http://dx.doi.org/10.1163/15685152-31050003.

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Abstract Daniel is a book concerned about living in and under imperial rule, whether it be following Daniel’s exploits in court tales or envisioning the end of empire in dreams. At the same time, Daniel is also about bodies—human and animal, divine and earthly, real and imagined. The variety of bodies mirrors what Cary Wolfe dubs a “species grid” (Wolfe and Elmer, 2003), which categorizes bodies from the fully realized subject of the “humanized human” to the “animalized human” and the “humanized animal” and, finally, the objectified “animalized animal.” This article uses and adapts this grid t

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34

DeCarlo, Daniel. "The Jeffersonian Roots of Today's Neocon Apocalypticism." Rossiya v globalnoi politike 23, no. 2 (2025): 93–100. https://doi.org/10.31278/1810-6439-2025-23-2-93-100.

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The lust for apocalyptic violence shared by America’s leadership class is unlikely to be going away anytime soon, regardless of what figurehead happens to be inhabiting the White House at any given time. A fact that it is better to simply accept and discuss honestly regardless of how uncomfortable it may be to contemplate at first.

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35

Nel, M. "Danielboek as apokaliptiek." Verbum et Ecclesia 22, no. 2 (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

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36

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, no. 4 (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 leftis

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37

Marsden, Simon. "Ecological Apocalypse in the Poetry of Patrick and Emily Brontë." Religions 12, no. 7 (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 fathe

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38

Phillips, Elizabeth. "Narrating Catastrophe, Cultivating Hope: Apocalyptic Practices and Theological Virtue." Studies in Christian Ethics 31, no. 1 (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 theo

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39

Pramuk, Christopher. "Apocalypticism in a Catholic Key: Lessons from Thomas Merton." Horizons 36, no. 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 form

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40

Arnal, William E., and Adela Yarbro Collins. "Cosmology and Eschatology in Jewish and Christian Apocalypticism." Journal of Biblical Literature 118, no. 4 (1999): 740. http://dx.doi.org/10.2307/3268131.

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41

Titlestad, Michael. "Nostalgia and apocalypticism in two post-apartheid films." English in Africa 43, no. 3 (2016): 61. http://dx.doi.org/10.4314/eia.v43i3.4.

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42

Mixon, Harold, and Mary Frances Hopkins. "Apocalypticism in secular public discourse: A proposed theory." Central States Speech Journal 39, no. 3-4 (1988): 244–57. http://dx.doi.org/10.1080/10510978809363253.

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43

Hussey, S. S. "Kerby-Fulton, K., Reformist Apocalypticism and Piers Plowman." Notes and Queries 39, no. 1 (1992): 88–89. http://dx.doi.org/10.1093/nq/39.1.88.

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44

T Daniel, Subin, and Binod Mishra. "The Anthropocene and Apocalypticism in Jeet Thayil’s Low." 3L The Southeast Asian Journal of English Language Studies 30, no. 3 (2024): 80–31. http://dx.doi.org/10.17576/3l-2024-3003-06.

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45

McNeish, Wallace. "From revelation to revolution: apocalypticism in green politics." Environmental Politics 26, no. 6 (2017): 1035–54. http://dx.doi.org/10.1080/09644016.2017.1343766.

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46

Emmerson, Richard K. "Reformist Apocalypticism and Piers Plowman. Kathryn Kerby-Fulton." Modern Philology 90, no. 2 (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, no. 803 (1998): 373. http://dx.doi.org/10.1177/0040571x9810100522.

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48

Reeves, Marjorie. "Apocalypticism in the Western Tradition by Bernard McGinn." Catholic Historical Review 82, no. 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 (January 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, no. 2 (1989): 125–32. http://dx.doi.org/10.1215/10439455-3.2.125.

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