Apocalypticism is the obsession with the end/destruction of the world.
Throughout history, various forms of apocalypse have been imagined, including divine, nuclear, climate change, plagues/superviruses, asteroid, robot/AI, alien, superhero/supervillain, and zombie.
Examples of influential media include "The Day After" (1983 TV movie) and "WarGames" (1983 film).
Religious Apocalypticism (Mormonism/Latter-day Saints):
Mormons believe they are living in the "latter days" and anticipate an imminent Second Coming of Christ, often linked to a destructive apocalypse followed by a millennium.
In the 70s and 80s, Mormon families stored a "year supply" of food, sometimes including unusual items like a barrel of wheat.
Mormonism emerged from 19th-century millenarianism, with a literal belief in the Second Coming and the building of New Jerusalem in Jackson County, Missouri.
Early members, like Martin Harris, were so confident in the imminent end that they made extreme wagers.
The Community of Christ (a different denomination with shared history) has a headquarters temple on the "temple lot" in Jackson County, honoring the idea of New Jerusalem, though they no longer envision a literal apocalypse.
Utah Mormons still actively prepare for end times, with some "preppers" being overzealous, leading leaders to advise against excessive food storage.
Defining Apocalyptic Terms:
Apocalypse: Originally means "disclosure" or "revelation" in Greek, referring to hidden knowledge revealed by a prophet, often through angelic guidance. It doesn't originally mean "cataclysmic destruction" as it does today.
Armageddon: Not a future battle or war, but a place name (Megiddo) referring to a historical battle where King Josiah of Judah was killed by Pharaoh Neko II. In the Book of Revelation, the "battle" at Har Megiddo is metaphorical, signifying the Christian gospel's victory.
Origins of Apocalyptic Ideas:
In pre-literate societies, there was often an ongoing cycle of "eternal return" (day, month, year, life cycle).
The idea of history ending emerged with the development of literature and the awareness of a discernible past (e.g., ancient ruins in Egypt).
Apocalyptic authors often exhibit "temporal narcissism" or "chronocentrism," believing they live in the most important moment in time.
The concept of a new, better world arising after the violent destruction of the current one (apocalypticism) likely came into Judeo-Christian tradition during the Persian period, possibly influenced by Zoroastrianism.
Zoroastrianism involves a cosmic struggle between good and evil, with a physical destruction and renewal of the world. These ideas became prominent during the Second Temple period of Judaism.
Apocalypticism in the Second Temple Period:
This period saw the rise of apocalyptic tradition, replacing earlier prophetic tradition (where God spoke directly to prophets).
God became more cosmic and remote, leading to visions with angelic intermediaries.
Apocalyptic writers often claimed to be ancient figures (e.g., Daniel, Enoch) to gain authority for their pseudo-graphical texts.
The Book of Daniel, written between 167 and 164 BC, claims to be from the Babylonian period and features visions brought by the angel Gabriel. Its prophecies are remarkably accurate up to 167 BC, then fail dramatically.
Common characteristics of apocalyptic writers: belief they are at the end of times and being totally wrong about it.
Apocalyptic prophecies often build on each other, with later authors reinterpreting and recalculating earlier failed timelines (e.g., Ezekiel to Daniel to John the Revelator).
When Apocalyptic Prophecies Fail:
Spectacular failure often leads to increased loyalty of followers due to the "sunk cost fallacy" (already committed to the belief, so double down).
Apocalyptic doctrines can function like conspiracy theories, where a besieged group believes they have special knowledge.
Misinterpretations of the Book of Revelation:
Reading future history into Revelation is an old practice, with people convinced its signs point to their own time.
Modern ideas like the "Rapture" and the "Antichrist" are not explicitly mentioned in the Book of Revelation itself; they are conflations from other biblical texts.
John the Revelator's actual intent was a message of hope to persecuted first/second-century Christians in Asia Minor.
The Book of Revelation is a separate text, not intended as part of a single "Bible."
The Four Horsemen (war, famine, pestilence, death) are already loosed on the earth in the text's context; the vision foresees a time when they will cease.
The text is about God destroying those who destroy the world, ending injustice, and culminates in a hopeful vision of a "New Jerusalem" with open gates.
Conclusion:
Stating a specific end date doesn't necessarily hurt apocalyptic prophets; it can solidify loyalty among remaining followers.
While all biblical apocalyptic prophecies have failed in their predictions of an immediate end, their misreading continues.
The urgency of immediate end times can dangerously empower leaders in small religious communities.
Apocalyptic imagery can be a powerful motivator for both ill (e.g., Nazi Germany) and good (e.g., working to abolish poverty and suffering).
The ongoing delight in imagining the world's end will likely persist until the end of the world.
Discussions touched on modern potential apocalypses: financial collapse, resource depletion (e.g., phosphorus for fertilizer), and the "population bomb."
Despite concerns, some argue for hope, citing past averted crises like Y2K and the ozone layer.
Revelation can also be read metaphorically for personal spiritual journeys and the liberation from unjust systems.