Apocalypticism
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Apocalypticism is the religious belief that the end of the world is imminent, even within one's own lifetime.Template:Refn This belief is usually accompanied by the idea that civilization will soon come to a tumultuous end due to some sort of catastrophic global event.Template:Refn
Apocalypticism is one aspect of eschatology in certain religions,Template:Refn the part of theology concerned with the final events of human history,Template:Refn or the ultimate destiny of humanity (societal collapse, human extinction, and so on).Template:Refn
Religious apocalypticismEdit
Religious views and movements often focus on cryptic revelations about a sudden, dramatic, and cataclysmic intervention of God in human history; the judgment of humankind; the salvation of the faithful elect; and the eventual rule of the elect with God in Heaven and/or in a renewed Earth.Template:Refn Arising originally in Zoroastrianism,Template:Refn apocalypticism was developed more fully in Judaic, Christian, and Islamic eschatological speculations.Template:Refn
Esoteric aspectsEdit
Apocalypticism is often conjoined with the belief that esoteric knowledge will likely be revealed in a major confrontation between good and evil forces, destined to change the course of history.<ref name="Paul O. Ingram 1986. P. 148-149">Paul O. Ingram, Frederick John Streng. Buddhist-Christian Dialogue: Mutual Renewal and Transformation. University of Hawaii Press, 1986. pp. 148-149.</ref> Apocalypses can be viewed as good, evil, ambiguous or neutral, depending on the particular religion or belief system promoting them.Template:Refn However, it is not exclusively a religious idea and there are end times or transitional scenarios based in modern science, technology, political discourse, and conspiracy theories.Template:Refn
Abrahamic religionsEdit
ChristianityEdit
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Most scholars participating in the third quest for the historical Jesus believe that Jesus was an eschatological prophet who believed the "Kingdom of God" was coming within his own lifetime or within the lifetime of his contemporaries.<ref>Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 1. The quest of the historical Jesus. pp. 1–15.</ref><ref>Ehrman, Bart D.. Jesus: Apocalyptic Prophet of the New Millennium. Oxford. 1999. p. 127.</ref><ref>Template:Cite journal</ref> Simultaneously, some of these scholars tend to see Jesus's predictions as mistaken<ref name = "Sanders 13">Sanders, E. P. The Historical Figure of Jesus. Penguin, 1993. Chapter 13, The Coming of the Kingdom.</ref> although some others view it from the perspective of the conditional nature of judgement prophecy.<ref>Christopher Hays. When the Son of Man Didn't Come. Fortress Press 2017.</ref><ref>Mark Keown. "An Imminent Parousia and Christian Mission: Did the New Testament Writers Really Expect Jesus's Imminent Return?" in Christian Origins and the Establishment of the Early Jesus Movement, Brill 2017, pp. 242–263</ref> A number of interpretations of the term "Kingdom of God" have thus appeared in its eschatological context, e.g., apocalyptic, realized or inaugurated eschatologies, yet no consensus has emerged among scholars.<ref>Familiar Stranger: An Introduction to Jesus of Nazareth by Michael James McClymond (2004) pp. 77-79</ref><ref>Studying the Historical Jesus: Evaluations of the State of Current Research by Bruce Chilton and Craig A. Evans (1998) pp. 255-257</ref> The major focus for Jesus's eschatological teachings in the Gospels is the Olivet Discourse in Mark 13, where "Jesus speaks as if Peter, James, and John will personally experience the parousia."<ref name="eue">John-Christian Eurell. "The Delay of the Parousia and the Changed Function of Eschatological Language". Journal of Early Christian History 2020.</ref> In the Gospel of Matthew, the major focus for Jesus's eschatological teachings is in Matthew Template:Bibleverse-nb. Many scholars point to Jesus' association with John the Baptist as confirmation for his apocalyptic intentions.<ref>According to Bart Ehrman, John's preparation for the end through baptismal forgiveness of sins is comparable to the sentiments of other apocalyptic movements of the late Second Temple period. Ehrman argues that in the synoptic Gospels, where Jesus is deliberate in beginning his preaching with John the Baptist, this is a reflection on the nature of his apocalyptic ministry.</ref><ref>Template:Cite book</ref>
Paul the Apostle states in his letters to the early Christian communities in Asia Minor that he expects to be alive when the end of the world comes, and this passage in 1 Thessalonians Template:Bibleverse-nb is often cited as proof, although its interpretation is disputed.<ref>J Andrew Doole. "Did Paul Really Think He Wasn't Going to Die? Paul, the Parousia, and the First Person Plural in 1 Thess 4:13–18". Novum Testamentum 2020.</ref> In contrast, other passages in the Pauline epistles are seen as describing the nearness of the parousia whether or not Paul himself will live to see it.<ref name="eue" /> However, these statements find tensions with other New Testament passages, conflicting with texts which form the basis for later Christian apocalyptic theology. This includes a passage from the apocalyptic discourse of Matthew 24, where Jesus states "only the Father" knows of the hour of the coming of the Son of Man. While later Christians favor Matthew 24 over Mark 13, modern critical scholars recognize this contradiction as evidence of shifting Christian belief. This is a shift that suggests the apocalyptic moment will occur at a later date, not in the lifetime of Jesus' followers.<ref>Template:Cite book</ref> On the other hand, N.T. Wright observes that Paul's eschatology develops in his later epistles, after turbulent experiences in Ephesus, that he would probably not see the Second Coming in his lifetime. Wright argues that this shift was due to perspective and not belief.<ref>N.T. Wright (2018), Hope Deferred? Against the Dogma of Delay, page 58, University of St. Andrews</ref>
This view, generally known as "consistent eschatology", was influential during the early to the mid-20th century and continues to be influential today in proposed portraits of the historical Jesus. However, C. H. Dodd and others have insisted on a "realized eschatology", based on the belief that the ministry of Jesus had fulfilled prophetic hopes. Many conservative scholars have adopted the paradoxical position that the "Kingdom of God" describes a kingdom that is both "present" and "still to come", claiming Pauline eschatology as support.<ref name="Geddert">Template:Cite book</ref>Template:Rp<ref>According to N.T. Wright, "the kingdom has already come with power, when Jesus was raised from the dead..." "The notion of God's already-launched kingdom appears explicitly in Rom 5:12-21, setting the tone for the whole of chapters 6, 7, and 8. The "reign" of death is contrasted in Rom 5:19 with the "reign" of "those who receive the abundance of grace;" and then, in v.21, with the reign of grace that has been inaugurated through Jesus." According to Wright, "these are clearly present realities with future consequences."</ref><ref>N.T. Wright Hope Deferred? Against the Dogma of Delay. Early Christianity 2018 pp.59-60.</ref> While the notion of an apocalyptic Jesus remains a mainstream view among scholars, it has been challenged by proponents of other portraits. Scholars of the Jesus Seminar have rejected the historicity of Jesus' apocalyptic expectations, arguing that the evidence for it in the Gospels is largely tied to the discourses of Jesus on the "Son of Man", which they do not consider to be historical; they further attribute the apocalyptic expectations of the early Church as emerging from their belief in the resurrection of Jesus, where resurrection was tied to eschatological expectations in Jewish theology.<ref>John Dominic Crossan, The Historical Jesus: The Life of a Mediterranean Jewish Peasant (San Francisco: HarperCollins, 1991), 227–60.</ref><ref>Marcus Borg, "A Temperate Case for a Non-eschatological Jesus," Forum, 2 (1986), pp. 81–102.</ref> Some argued that the earlier traditions in the Q Source and Gospel of Thomas showed that apocalyptic eschatology was not present in earlier layers of the Jesus tradition.<ref>Stephen J. Patterson, "The End of Apocalypse: Rethinking the Eschatological Jesus," Theology Today 52 (1995): 29–58</ref> The approach by the Jesus Seminar is not short of many critics.<ref>Dale C. Allison, Constructing Jesus: Memory, Imagination, and History (London: SPCK, 2010), 116–136</ref>
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Recent scholarship has re-evaluated the apocalyptic ideas in the early Christian gospels not as a literal timetable or prediction of the end times, but as relating to the destruction of the Jewish Temple in 70 AD, and the wider cosmic importance that the Temple had for Jews that would warrant apocalyptic language among diasporic Jewish communities in the Roman Empire.<ref>N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996), pp. 329–365</ref><ref name="Green, J.B. 2018">Green, J.B., Brown, J., & Perrin, N. (2018). Dictionary of Jesus and the Gospels: A Compendium of Contemporary Biblical Scholarship. IVP.</ref><ref>Kinman, B. (1999). Parousia, Jesus "A-Triumphal" Entry, and the Fate of Jerusalem. Journal of Biblical Literature, 118(2), 279-294,</ref> For ancient Jews, the Temple was treated as a symbolic or even literal meeting point between Heaven and Earth, thereby its destruction would have wider cosmic consequences. Similarly, apocalyptic language was used throughout the Hebrew Bible to describe political and historical catastrophes, and not the end of the world.<ref>J.E. Goldingay, Daniel (Dallas, Tex.: Word, 1989), 137-193</ref><ref>J.J. Collins, Daniel, (Minneapolis: Fortress, 1993), 274-324</ref><ref>N.T. Wright (2018), Hope Deferred? Against the Dogma of Delay, page 51-52, University of St. Andrews</ref><ref>J. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (Oxford: Oxford University Press, 2006), 111-144</ref> Thus, scholars such as R.T. France and N.T. Wright argue that the Gospels use apocalyptic language borrowed from the Old Testament to describe the destruction of the Temple in 70 AD, and passages such as Mark Template:Bibleverse-nb concerning the "coming" of the Son of Man (as described in Daniel 7) are not about the Second Coming, but rather about the vindication and enthronement of the Son of Man at the Right Hand of God, where he is bestowed new authority with the Temple's destruction.<ref>R. T. France, The Gospel of Mark, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 2002), 498–543</ref><ref>N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996), pp. 329–365</ref> This interpretation goes back to the 18th-century scholar John Gill that the "coming of the Son of Man" sayings in Matthew 24, for example, were allegory for God's judgement on the Jews for their rejection of Jesus as the Messiah and not his Second Coming, which is instead the subject in Matthew 25 for the far future.<ref>Gill's Exposition of the Entire Bible on Matthew 24, accessed 19 February 2017</ref> Wright argues specifically that the apocalyptic imagery in Mark 13 was written as a vindication of Jesus, since "in some sense he is himself seen by the evangelists as the true temple."<ref>N.T. Wright, Hope Deferred? Against the Dogma of Delay. Early Christianity 2018 pp.78-79.</ref> Similarly, these and other scholars argue for a "now and not yet" approach to the Kingdom of God in the Gospels and Pauline epistles.<ref name="Green, J.B. 2018"/><ref>N.T. Wright, Hope Deferred? Against the Dogma of Delay. Early Christianity 2018 pp.59-60.</ref>
Various Christian eschatological systems have developed among different Christian denominations throughout the history of Christianity, providing different frameworks for understanding the timing and nature of apocalyptic predictions.<ref>Goldsworthy, G. "The Gospel in Revelation – Gospel and Apocalypse" Template:Webarchive, Paternoster Press, 1994, Template:ISBN.</ref> Some like dispensational premillennialism tend more toward an apocalyptic vision, while others like postmillennialism and amillennialism, while teaching that the end of the world could come at any moment, tend to focus on the present life and contend that one should not attempt to predict when the end should come, though there have been exceptions such as postmillennialist Jonathan Edwards, who estimated that the end times would occur around the year 2000.<ref>Tattersall, L. "Letters from heaven – Bible talks from the book of Revelation" Template:Webarchive, Perspective Vol. 10 No. 3&4, 2003.</ref>
Year 1000Edit
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There is no current consensus among historians about widespread apocalypticism in the year 1000. Richard Landes, Johannes Fried, and others think there were widespread expectations, both hopes and fears.<ref>Template:Cite journal</ref><ref name=":0">Template:Cite book</ref><ref>Template:Cite journal</ref> The notion of a widespread expectation of the year 1000 first appeared during the Renaissance.<ref name=":0" /> Historians denounced it as a myth around 1900.<ref>Template:Cite journal</ref>
There are many recorded instances of both fascination with the advent of the year 1000, and examples of apocalyptic excitement leading up to the year 1000, the most explicit and revealing examples provided by Rodulfus Glaber.
Specifically in Western Europe, during the year 1000, Christian philosophers held many debates on when Jesus was actually born and the debates continue to today.<ref name="Castro Contributor 2014">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> This caused confusion between the common people on whether or not the apocalypse would occur at a certain time. Because both literate and illiterate people commonly accepted this idea of the apocalypse, they could only accept what they heard from religious leaders on when the disastrous event would occur. Religious leader Abbo of Fleury believed that Jesus was born 21 years after year 1 which was commonly accepted by close circles of his followers. Abbot Heriger of Lobbes, argued that the birth of Jesus occurred not during the year 1 but rather during the 42nd year of the common era. Eventually many scholars came to accept that the apocalypse would occur sometime between 979–1042.<ref name="Mario1000">Template:Cite journal</ref> Under the influence of the Sibylline Oracles and figures such as Otto III and Abbot Adso of Montier-en-Der many felt that the apocalypse would soon occur.Template:Citation needed
Some historians, such as Richard Landes, think there were extensive apocalyptic expectations at the approach of the year 1000 and again at the approach of 1000 anno passionis (1033).<ref name="JSTORapoc1">Template:Cite journal</ref> Alessandro Barbero, on the other hand, claims that the fear of the year 1000 is a myth and there was no widespread apocalyptic sentiment. As evidence, he cites that on 31 December 999 Pope Sylvester II granted certain privileges and guarantees to the Abbey of Fulda, without any indication that either the pope or the abbot believed that the world was soon to end. Similarly, Barbero points out a document from 3 October 999 in which Otto III grants future concessions to Farfa Abbey. Another document in 999 shows two brothers taking a 29-year loan on lands of the abbey of San Marciano in Tortona, suggesting that even common people did not believe the world was ending.<ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> On the other hand, the fact that Otto III visited the tomb of Charlemagne, the emperor of the year 6000 (Annus Mundi) on Pentecost of the year 1000 suggests that even the man who appointed Sylvester pope, had his own views on the matter.
Fifth Monarchy MenEdit
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The Fifth Monarchists or Fifth Monarchy Men were an extreme Puritan sect<ref name="vecono" >Template:Cite news</ref> active from 1649 to 1660 during the Interregnum, following the English Civil Wars of the 17th century.<ref>Fifth Monarchy Men: Study in Seventeenth Century English Millenarianism by Bernard Capp Template:Webarchive Template:ISBN</ref> They took their name from a prophecy in the Book of Daniel that four ancient monarchies (Babylonian, Persian, Macedonian, and Roman) would precede the kingdom of Christ. They also referred to the year 1666 and its relationship to the biblical Number of the Beast indicating the end of earthly rule by carnal human beings. They were one of a number of nonconformist dissenting groups that emerged around this time.
Isaac Newton and the end of the world in 2060Edit
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In late February and early March 2003, a large amount of media attention circulated around the globe regarding largely unknown and unpublished documents, evidently written by Isaac Newton, indicating that he believed the world would end no earlier than 2060. The story garnered vast amounts of public interest and found its way onto the front page of several widely distributed newspapers, including the UK's The Daily Telegraph, Canada's National Post, and Israel's Maariv and Yediot Aharonot, and was also featured in an article in the scientific journal Canadian Journal of History.<ref name="Snobelen">Template:Cite journal</ref>
The two documents detailing this prediction are currently housed within the Jewish National and University Library in Jerusalem.<ref name="Snobelen" /> Both were believed to be written toward the end of Newton's life, circa 1705, a time frame most notably established by the use of the full title of Sir Isaac Newton within portions of the documents.
These documents do not appear to have been written with the intention of publication and Newton expressed a strong personal dislike for individuals who provided specific dates for the Apocalypse purely for sensational value. Furthermore, he at no time provides a specific date for the end of the world in either of these documents.<ref name="Snobelen" /> See Isaac Newton's religious views for more details.
The first document, part of the Yahuda collection,<ref>Yahuda MS 7.3o, f. 8r</ref> is a small letter slip, on the back of which is written haphazardly in Newton's hand:
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The second reference to the 2060 prediction can be found in a folio,<ref>Yahuda MS 7.3g, f. 13v</ref> in which Newton writes:
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Newton may not have been referring to the post 2060 event as a destructive act resulting in the annihilation of the globe and its inhabitants, but rather one in which he believed the world, as he saw it, was to be replaced with a new one based upon a transition to an era of divinely inspired peace. In Christian and Islamic theology this concept is often referred to as The Second Coming of Jesus Christ and the establishment of the Kingdom of God on Earth. In a separate manuscript,<ref name="Snobelen 2001 pp. 95-118">Template:Cite book</ref> Isaac Newton paraphrases Revelation 21 and 22 and relates the post 2060 events by writing:
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Millerism and The Great DisappointmentEdit
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The Great Disappointment in the Millerite movement was the reaction that followed Baptist preacher William Miller's proclamations that Jesus Christ would return to the Earth by 1844, what he called the Advent. His study of the Daniel 8 prophecy during the Second Great Awakening led him to the conclusion that Daniel's "cleansing of the sanctuary" was cleansing of the world from sin when Christ would come, and he and many others prepared, but October 22, 1844 came and they were disappointed.<ref name="news.adventist.org">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="pbs.orgmillerite">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="amazingdiscoveries.org">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="adventistreview.org">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
These events paved the way for the Adventists who formed the Seventh-day Adventist Church. They contended that what had happened on October 22 was not Jesus's return, as Miller had thought, but the start of Jesus's final work of atonement, the cleansing in the heavenly sanctuary, leading up to the Second Coming of Christ.<ref name="news.adventist.org"/><ref name="pbs.orgmillerite"/><ref name="amazingdiscoveries.org"/><ref name="adventistreview.org"/>
Seventh-day AdventismEdit
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The ideological descendants of the Millerites are the Seventh-day Adventists. They are a Protestant Christian denomination<ref>Template:Cite encyclopedia</ref> which is distinguished by its observance of Saturday,<ref>More precisely, Friday sunset to Saturday sunset; see When Does Sabbath Begin? on the Adventist website. Template:Webarchive</ref> the seventh day of the week in both the Jewish calendar, and calendars in use in the Christian world (such as the Gregorian calendar), as the Sabbath, and its emphasis on the imminent Second Coming (advent) of Jesus Christ. The denomination grew out of the Millerite movement in the United States during the mid-19th century and it was formally established in 1863.<ref name="webhistory">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Among its founders was Ellen G. White, whose extensive writings are still held in high regard by the adherents of the Seventh-day Adventist Church.<ref>Ronald L. Numbers, Prophetess of health: a study of Ellen G. White (3rd ed. 2008) pp. xxiii–xxiv</ref>
MormonismEdit
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Like many 19th-century American Restorationist Christian denominations, the Mormon tradition teaches that adherents are living shortly before the Second Coming of Christ.<ref name="Mormon Millenarian">Template:Cite book</ref> The term "latter days" is used in the official names of several Mormon churches, including the Church of Jesus Christ of Latter-day Saints. LDS president Wilford Woodruff preached multiple times that many then-living adherents "would not taste death" before witnessing the return of Christ.<ref>Template:Cite book</ref> According to LDS Church teachings, the true gospel will be taught in all parts of the world prior to the Second Coming.<ref name="Matthew 24:14">Matthew 24:14 Template:Webarchive KJV</ref> Church members believe that there will be increasingly severe wars, earthquakes, hurricanes, and other man-made and natural disasters prior to the Second Coming.<ref>Template:Mormonverse</ref>
Jehovah's WitnessesEdit
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The eschatology of Jehovah's Witnesses is central to their faith and religious beliefs. They believe that Jesus Christ has been ruling in heaven as king since 1914 (a date they believe was prophesied in Scripture), and that after that time a period of cleansing occurred, resulting in God's selection of the Bible Students associated with Charles Taze Russell to be his people in 1919. They also believe the destruction of those who reject their message<ref>Template:Cite journal</ref> and thus willfully refuse to obey God<ref>You Can Live Forever in Paradise on Earth, Watch Tower Bible & Tract Society, 1989, p. 155.</ref><ref>Revelation – Its Grand Climax at Hand!, Watch Tower Bible & Tract Society, 1988, p. 6.</ref> will shortly take place at Armageddon, ensuring that the beginning of the new earthly society will be composed of willing subjects of that kingdom.
The group's doctrines surrounding 1914 are the legacy of a series of emphatic claims regarding the years 1799,<ref name=indisputableJEHOVAH>The Watchtower, March 1, 1922, p. 73, "The indisputable facts, therefore, show that the 'time of the end' began in 1799; that the Lord's second presence began in 1874."</ref> 1874,<ref name=indisputableJEHOVAH /> 1878,<ref name="OurFaith1875JEHOVAH">Template:Cite journal</ref> 1914,<ref name="TheWatchtowerJEHOVAH">The Watchtower, July 15, 1894, p. 1677 Template:Webarchive: "We see no reason for changing the figures—nor could we change them if we would. They are, we believe, God's dates, not ours. But bear in mind that the end of 1914 is not the date for the beginning, but for the end of the time of trouble."</ref> 1918<ref name="SeptemberJEHOVAH">September 1, 1916 The Watchtower, pp. 264–265 Template:Webarchive</ref> and 1925<ref name="MillionsNowJEHOVAH">Millions Now Living Will Never Die, 1920, p. 97, "Based upon the argument heretofore set forth, then, that the old order of things, the old world, is ending and is therefore passing away, and that the new order is coming in, and that 1925 shall mark the resurrection of the faithful worthies of old and the beginning of reconstruction, it is reasonable to conclude that millions of people now on the earth will be still on the earth in 1925. Then, based upon the promises set forth in the divine Word, we must reach the positive and indisputable conclusion that millions now living will never die."</ref> made in the Watch Tower Society's publications between 1879 and 1924. Claims about the significance of those years, including the presence of Jesus Christ, the beginning of the "last days", the destruction of worldly governments and the earthly resurrection of Jewish patriarchs, were successively abandoned.<ref>Template:Cite book</ref> In 1922 the society's principal journal, Watch Tower, described its chronology as "no stronger than its weakest link", but also claimed the chronological relationships to be "of divine origin and divinely corroborated...in a class by itself, absolutely and unqualifiedly correct"<ref>"The Strong Cable of Chronology", Watch Tower, July 15, 1922, p. 217, "The chronology of present truth is, to begin with, a string of dates... Thus far it is a chain, and no stronger than its weakest link. There exist, however, well established relationships among the dates of present-truth chronology. These internal connections of the dates impart a much greater strength than can be found in other [secular, archeological] chronologies. Some of them are of so remarkable a character as clearly to indicate that this chronology is not of man, but of God. Being of divine origin and divinely corroborated, present-truth chronology stands in a class by itself, absolutely and unqualifiedly correct."</ref> and "indisputable facts",<ref name=indisputableJEHOVAH /> while repudiation of Russell's teachings was described as "equivalent to a repudiation of the Lord".<ref>The Watchtower, May 1, 1922, p. 132, "To abandon or repudiate the Lord's chosen instrument means to abandon or repudiate the Lord himself, upon the principle that he who rejects the servant sent by the Master thereby rejects the Master. ... Brother Russell was the Lord's servant. Then to repudiate him and his work is equivalent to a repudiation of the Lord, upon the principle heretofore announced."</ref>
The Watch Tower Society has stated that its early leaders promoted "incomplete, even inaccurate concepts".<ref>Jehovah's Witnesses – Proclaimers of God's Kingdom (Watch Tower Society, 1993), chapter 10.</ref> The Governing Body of Jehovah's Witnesses says that, unlike Old Testament prophets, its interpretations of the Bible are not inspired or infallible.<ref>Revelation – It's Grand Climax, Watch Tower Bible & Tract Society, 1988, p. 9.</ref><ref>Template:Cite book</ref><ref>Template:Cite journal</ref> Witness publications say that Bible prophecies can be fully understood only after their fulfillment, citing examples of biblical figures who did not understand the meaning of prophecies they received. Watch Tower publications often cite Proverbs 4:18, "The path of the righteous ones is like the bright light that is getting lighter and lighter until the day is firmly established" (NWT) to support their view that there would be an increase in knowledge during "the time of the end", as mentioned in Daniel 12:4. Jehovah's Witnesses state that this increase in knowledge needs adjustments. Watch Tower publications also say that unfulfilled expectations are partly due to eagerness for God's Kingdom and that they do not call their core beliefs into question.<ref>Why have there been changes over the years in the teachings of Jehovah's Witnesses?,"Jehovah's Witnesses", Reasoning From the Scriptures, 1989, Watchtower Bible and Tract Society, p. 205</ref><ref>"Allow No Place for the Devil!", The Watchtower, March 15, 1986, p. 19</ref><ref>"Keep in Step With Jehovah's Organization", Watchtower, January 15, 2001, p. 18.</ref>
ChristadelphiansEdit
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For Christadelphians, Armageddon marks the "great climax of history when the nations would be gathered together "into a place called in the Hebrew tongue Armageddon", and the judgment on them would herald the setting up of the Kingdom of God."<ref>The Christadelphian: Vol. 107, 1970, pp. 555–556.</ref> After this Christadelphians believe that Jesus will return to the earth in person to set up the Kingdom of God in fulfilment of the promises made to Abraham and David.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> This includes the belief that the coming Kingdom will be the restoration of God's first Kingdom of Israel, which was under David and Solomon.<ref>Template:Cite book</ref><ref name="Hughesdelph">Template:Cite book</ref><ref name="Owendelph">Template:Cite book</ref> For Christadelphians, this is the focal point of the gospel taught by Jesus and the apostles.
Realized eschatologyEdit
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Realized eschatology is a Christian eschatological theory popularized by J. A. T. Robinson, Joachim Jeremias, Ethelbert Stauffer (1902–1979),<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and C. H. Dodd (1884–1973), that holds that the eschatological passages in the New Testament do not refer to the future, but instead refer to the ministry of Jesus and his lasting legacy.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Eschatology is therefore not the end of the world but its rebirth instituted by Jesus and continued by his disciples, a historical (rather than transhistorical) phenomenon. Those holding this view generally dismiss end times theories, believing them to be irrelevant; they hold that what Jesus said and did, and told his disciples to do likewise, are of greater significance than any messianic expectations.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Harold CampingEdit
American Christian radio host Harold Camping stated that the Rapture and Judgment Day would take place on May 21, 2011,<ref>Template:Cite news</ref><ref>Template:Cite news</ref> and that the end of the world would take place five months later on October 21, 2011, based on adding the 153 fish of John 20 to May 21.<ref name="Harold Camping: End-Time Scenario">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=autogenerated1>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The Rapture, as indicated in 1 Thessalonians 4:17 ({{#invoke:Lang|lang}} Template:Gloss, rapture derivable from the Latin translation {{#invoke:Lang|lang}}) is the taking up of believers to a meeting in the air with the Lord Jesus, but for Camping the rapture was also associated with the End of the World.<ref name="Harold Camping: End-Time Scenario"/>
Camping, who was then president of the Family Radio Christian network, claimed the Bible as his source and said May 21 would be the date of the Rapture and the day of judgment "beyond the shadow of a doubt".<ref>Template:Cite newsTemplate:Dead linkTemplate:Cbignore</ref> Camping suggested that it would occur at 6 pm local time, with the Rapture sweeping the globe time zone by time zone,<ref name=Amira>Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> while some of his supporters claimed that around 200 million people (approximately 3% of the world's population) would be raptured.<ref name=JudgmentDay32>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Camping had previously claimed that the Rapture would occur in September 1994.
The vast majority of Christian groups, including most Protestant and Catholic believers, did not accept Camping's predictions;<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> some explicitly rejected them,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> citing Bible passages including the words of Jesus stating "about that day or hour no one knows" (Matthew 24:36). An interview with a group of church leaders noted that all of them had scheduled church services as usual for Sunday, May 22.<ref>Church Leaders Across Denominations Reflect on Camping's Prediction Template:Webarchive NBC29, May 17, 2011. Retrieved May 18, 2011.</ref>
Following the failure of the prediction, media attention shifted to the response from Camping and his followers. On May 23, Camping stated that May 21 had been a "spiritual" day of judgment, and that the physical Rapture would occur on October 21, 2011, simultaneously with the destruction of the universe by God.<ref name = "G&M">Radio host says Rapture actually coming in October Template:Webarchive – Globe and Mail. May 23, 2011. Retrieved May 23, 2011.</ref><ref name="autogenerated2">Template:Cite news</ref> However, on October 16, Camping admitted to an interviewer that he did not know when the end would come.<ref name="retire">Template:Cite news</ref>
In March 2012, Camping "humbly acknowledged" in a letter to Family Radio listeners that he had been mistaken, that the attempt to predict a date was "sinful", and that critics had been right in pointing to the scriptural text "of that day and hour knoweth no man". He added that he was searching the Bible "even more fervently [...] not to find dates, but to be more faithful in our understanding."<ref>Letter from Harold Camping to the "Family Radio Family" Template:Webarchive, reproduced at Charisma News, March 7, 2012</ref>
David MeadeEdit
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David Meade is the pen name of an American end-times conspiracy theorist and book author who has yet to disclose his real name. Meade, who describes himself as a "Christian numerologist",<ref name="Guarino2">Template:Cite news</ref> claims to have attended the University of Louisville, where he "studied astronomy, among other subjects",<ref name="washingtonpostmeade2">Template:Cite news</ref><ref name="glum2">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> but, because his real name is unknown, The Washington Post reported that the university could not confirm whether he had ever been a student there.<ref name="washingtonpostmeade2" /> He is also a writer, researcher and investigator who has written and self-published at least 13 books.<ref name="washingtonpostmeade2" /><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> He made appearances and interviews on Coast to Coast AM, The Washington Post, Glenn Beck Program, YouTube with pastor Paul Begley, and the Daily Express. He is best known for making numerous predictions, which have passed, regarding the end times, including that a hidden planet named Nibiru (sometimes known as Planet X) would destroy the Earth.
Meade predicted that planet Nibiru would collide with Earth on September 23, 2017, destroying it.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> After his prediction failed, he revised the apocalypse to October, where he stated that the seven-year tribulation would possibly start followed by a millennium of peace.<ref>Template:Cite magazine</ref> In 2018, Meade again made several predictions for that year, for instance, that North Korea becoming a superpower in March 2018 and that Nibiru would destroy the Earth in spring.Template:Citation needed Meade announced that the apocalypse would begin in March 2018, but he did not predict the exact date.Template:Citation needed After March 2018 passed, he moved the apocalypse to April 23, 2018, in which he also predicted the Sun, Moon, Jupiter, and Virgo will signal the rapture, and that Nibiru would destroy the Earth that day.<ref name="Nzheraldmeade2">Template:Cite news</ref> However, before that date he said that reports that he predicted the end on 23 April were "fake news", but that the rapture—but not the end of the world—would take place on an unspecified date between May and December 2018.
Branch DavidiansEdit
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The Branch Davidians (also known as The Branch) are a religious group that originated in 1955 from a schism among the Shepherd's Rod/Davidians. The Branch group was initially led by Benjamin Roden. Branch Davidians are most associated with the Waco siege of 1993, which involved David Koresh. There is documented evidence (FBI negotiation transcripts between Kathryn Shroeder and Steve Schneider with interjections from Koresh himself) that David Koresh and his followers did not call themselves Branch Davidians.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In addition, David Koresh, through forgery, stole the identity of the Branch Davidian Seventh-day Adventists for the purpose of obtaining the Mount Carmel Center property.<ref>Template:Cite book</ref> The doctrinal beliefs of the Branch Davidians differ on teachings such as the Holy Spirit and his nature, and the feast days and their requirements. Both groups have disputed the relevance of the other's spiritual authority based on the proceedings following Victor Houteff's death. From its inception in 1930, the Davidians/Shepherd's Rod group believed themselves to be living in a time when biblical prophecies of a final divine judgment were coming to pass as a prelude to Christ's Second Coming.
In the late 1980s, Koresh and his followers abandoned many Branch Davidian teachings. Koresh became the group's self-proclaimed final prophet. "Koreshians" were the majority resulting from the schism among the Branch Davidians, but some of the Branch Davidians did not join Koresh's group and instead gathered around George Roden or became independent. Following a series of violent shootouts between Roden's and Koresh's group, the Mount Carmel compound was eventually taken over by the "Koreshians". In 1993, the ATF and Texas Army National Guard raided one of the properties belonging to a new religious movement centered around David Koresh that evolved from the Branch Davidians for suspected weapons violations. It is unknown who shot first, but the ATF surrounded and tried to invade the home of the Branch Davidians. This raid resulted in a two-hour firefight in which four ATF agents were killed; this was followed by a standoff with government agents that lasted for 51 days. The siege ended in a fire that engulfed the Mount Carmel compound which led to the deaths of 76 Branch Davidians inside.<ref>Dick J. Reavis, The Ashes of Waco: An Investigation (New York: Simon and Schuster, 1995), p. 13 Template:Webarchive. Template:ISBN</ref><ref>Template:Cite book</ref>
IslamEdit
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Islamic eschatology is the aspect of Islamic theology concerning ideas of life after death, matters of the soul, and the "Day of Judgement," known as {{#invoke:Lang|lang}} (Template:Langx, {{#invoke:IPA|main}}, "the Day of Resurrection") or Yawm ad-Dīn ({{#invoke:Lang|lang}}, {{#invoke:IPA|main}}, "the Day of Judgment").Template:Citation needed The Day of Judgement is characterized by the annihilation of all life, which will then be followed by the resurrection of the dead and judgment by God. It is not specified when {{#invoke:Lang|lang}} will happen, but according to prophecy elaborated by hadith literature, there are major and minor signs that will foretell its coming.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Multiple verses in the Qur'an mention the Last Judgment.<ref name="EoQ2ISLAM">Template:Cite book</ref><ref name= "EoI2ISLAM"/>
The main subject of Surat al-Qiyama is the resurrection. The Great Tribulation is described in the hadith and commentaries of the ulama, including al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaymah.<ref name="EoI2ISLAM">Template:Cite book</ref><ref name="Cite quran|74|38|s=ns2">Template:Cite quran</ref> The Day of Judgment is also known as the Day of Reckoning, the Last Day, and the Hour (al-sā'ah).<ref name="cite quran|71|18|s=ns3">Template:Cite quran</ref><ref name="cite quran|31|34|s=ns3">Template:Cite quran</ref><ref name="cite quran|74|47|s=ns3">Template:Cite quran</ref><ref name="cite quran|2|8|s=ns3">Template:Cite quran</ref>
Unlike the Quran, the hadith contains several events, happening before the Day of Judgment, which are described as several minor signs and twelve major signs. During this period, terrible corruption and chaos would rule the earth, caused by the Masih ad-Dajjal (the Antichrist in Islam), then Jesus will appear, defeating the Dajjal and establish a period of peace, liberating the world from cruelty. These events will be followed by a time of serenity when people live according to religious values.<ref name="Mahdi13ISLAM">Template:Cite book</ref>
Similarly to other Abrahamic religions, Islam teaches that there will be a resurrection of the dead that will be followed by a final tribulation and eternal division of the righteous and wicked.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Islamic apocalyptic literature describing Armageddon is often known as fitna, Al-Malhama Al-Kubra (The Great Massacre) or ghaybah in Shī'a Islam. The righteous are rewarded with the pleasures of Jannah (Paradise), while the unrighteous are punished in Jahannam (Hell).
JudaismEdit
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Moses of Crete, a rabbi in the 5th century, claimed to be the Jewish Messiah and promised to lead the people, like the ancient Moses, through a parted sea back to Palestine. His followers left their possessions and waited for the promised day, when, at his command, many cast themselves into the sea, some finding death, others being rescued by sailors.<ref>Donna Kossy, Kooks Template:ISBN?Template:Page needed</ref>
Ancient Norse religionEdit
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Ragnarök is an important eschatological event in the Ancient Norse religion and its mythology, and has been the subject of scholarly discourse and theory in the history of Germanic studies and is attested primarily in the Poetic Edda, compiled in the 13th century from earlier traditional sources and the Prose Edda, composed in the 13th century by the Icelandic scholar, lawspeaker, and historian Snorri Sturluson. In the Prose Edda and in a single poem in the Poetic Edda, the event is referred to as {{#invoke:Lang|lang}} or Template:Langnf, respectively), a usage popularised by 19th-century composer Richard Wagner with the title of the last of his Der Ring des Nibelungen operas, Götterdämmerung (1876), which is "Twilight of the Gods" in German. There are various theories and interpretations of Ragnarök.
Cyclic time and Hoddmímis holtEdit
Rudolf Simek theorizes that the survival of Líf and Lífþrasir at the end of Ragnarök is "a case of reduplication of the anthropogeny, understandable from the cyclic nature of the Eddic eschatology". Simek says that Hoddmímis holt "should not be understood literally as a wood or even a forest in which the two keep themselves hidden, but rather as an alternative name for the world-tree Yggdrasill. Thus, the creation of mankind from tree trunks (Askr, Embla) is repeated after the Ragnarök as well". Simek says that in Germanic regions, the concept of mankind originating from trees is ancient, and additionally points out legendary parallels in a Bavarian legend of a shepherd who lives inside a tree, whose descendants repopulate the land after life there has been wiped out by plague (citing a retelling by F. R. Schröder). In addition, Simek points to an Old Norse parallel in the figure of Örvar-Oddr, "who is rejuvenated after living as a tree-man (Ǫrvar-Odds saga 24–27)".<ref name=simekrag>Template:Cite book</ref>Template:Rp
{{#invoke:Lang|lang}}, {{#invoke:Lang|lang}}, and ChristianityEdit
Theories have been proposed about the relation between Ragnarök and the 9th-century Old High German epic poem Muspilli about the Christian Last Judgment, where the word {{#invoke:Lang|lang}} appears, and the 9th-century Old Saxon epic poem Heliand about the life of Christ, where various other forms of the word appear. In both sources, the word is used to signify the end of the world through fire.<ref name=simekrag/>Template:Rp Old Norse forms of the term also appear throughout accounts of Ragnarök, where the world is also consumed in flames, and, though various theories exist about the meaning and origins of the term, its etymology has not been solved.<ref name=simekrag/>Template:Rp
Proto-Indo-European basisEdit
Parallels have been pointed out between the Ragnarök of Norse religion and the beliefs of other related Proto-Indo-European peoples. Subsequently, theories have been put forth that Ragnarök represents a later evolution of a Proto-Indo-European belief along with other cultures descending from the Proto-Indo-Europeans. These parallels include comparisons of a cosmic winter motif between the Norse Fimbulwinter, the Iranian Bundahishn and Yima.Template:Sfn Víðarr's stride has been compared to the Vedic god Vishnu in that both have a "cosmic stride" with a special shoe used to tear apart a beastly wolf.<ref name= malloryrag>Template:Cite book</ref>Template:Rp Larger patterns have also been drawn between "final battle" events in Indo-European cultures, including the occurrence of a blind or semi-blind figure in "final battle" themes, and figures appearing suddenly with surprising skills.<ref name =malloryrag/>Template:Rp
Volcanic eruptionsEdit
Hilda Ellis Davidson theorizes that the events in Völuspá occurring after the death of the gods (the sun turning black, steam rising, flames touching the heavens, etc.) may be inspired by the volcanic eruptions on Iceland. Records of eruptions on Iceland bear strong similarities to the sequence of events described in Völuspá, especially the eruption at Laki that occurred in 1783.<ref name =davidsonrag>Template:Cite book</ref>Template:Rp Bertha Phillpotts theorizes that the figure of Surtr was inspired by Icelandic eruptions, and that he was a volcano demon.<ref name =davidsonrag/>Template:Rp Surtr's name occurs in some Icelandic place names, among them the lava tube Surtshellir, a number of dark caverns in the volcanic central region of Iceland.<ref>Template:Cite journal</ref>
{{#invoke:Lang|lang}}Edit
Parallels have been pointed out between a poem spoken by a jötunn found in the 13th-century þáttr Bergbúa þáttr ("the tale of the mountain dweller"). In the tale, Thórd and his servant get lost while traveling to church in winter, and so take shelter for the night within a cave. Inside the cave they hear noises, witness a pair of immense burning eyes, and then the being with burning eyes recites a poem of 12 stanzas. The poem the being recites contains references to Norse mythology (including a mention of Thor) and also prophecies (including that "mountains will tumble, the earth will move, men will be scoured by hot water and burned by fire"). Surtr's fire receives a mention in stanza 10. John Lindow says that the poem may describe "a mix of the destruction of the race of giants and of humans, as in Ragnarök" but that "many of the predictions of disruption on earth could also fit the volcanic activity that is so common in Iceland."<ref name=lindowrag>Template:Cite book</ref>Template:Rp
Modern influencesEdit
In late 2013 and early 2014, English-language media outlets widely reported that Ragnarök was foretold to occur on 22 February 2014.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Apparently patterned after the 2012 phenomenon, the claim was at times attributed to a "Viking Calendar". No such calendar is known to have existed, and the source was a "prediction" made to media outlets by the Jorvik Viking Centre in York, England, intended to draw attention to an event that the institution was to hold on that date. The Jorvik Viking Centre was criticized for misleading the public to promote the event. In a 2014 article on the claims, philologist Joseph S. Hopkins perceives the media response as an example of a broad revival of interest in the Viking Age and ancient Germanic topics.<ref name=hopkinsrag>Template:Cite journal</ref>
Mayan calendar and the year 2012Edit
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The 2012 phenomenon was a range of eschatological beliefs that cataclysmic or otherwise transformative events would occur on or around 21 December 2012.<ref>Sources:
- {{#invoke:citation/CS1|citation
|CitationClass=web }}
- Template:Cite news
- Template:Cite journal</ref> This date was regarded as the end-date of a 5,126-year-long cycle in the Mesoamerican Long Count calendar,<ref name=yucalandia>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref> and as such, festivities to commemorate the date took place on 21 December 2012 in the countries that were part of the Maya civilization (Mexico, Guatemala, Honduras, and El Salvador), with main events at Chichén Itzá in Mexico, and Tikal in Guatemala.<ref name=ChiItza>Template:Cite news</ref><ref name=NYT122112>Template:Cite news</ref><ref name=Hff>Template:Cite news</ref>
Various astronomical alignments and numerological formulae were proposed as pertaining to this date. A New Age interpretation held that the date marked the start of a period during which Earth and its inhabitants would undergo a positive physical or spiritual transformation, and that 21 December 2012 would mark the beginning of a new era.<ref name="anasatas">Template:Cite journal</ref> Others suggested that the date marked the end of the world or a similar catastrophe. Scenarios suggested for the end of the world included the arrival of the next solar maximum, an interaction between Earth and the supermassive black hole at the center of the galaxy,<ref name="NASA1">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> or Earth's collision with a mythical planet called Nibiru.
Scholars from various disciplines quickly dismissed predictions of concomitant cataclysmic events as they arose. Professional Mayanist scholars stated that no extant classic Maya accounts forecast impending doom, and that the idea that the Long Count calendar ends in 2012 misrepresented Maya history and culture,<ref name="Milbrath">Milbrath 1999, p. 4</ref><ref name="Stuart">David Stuart, The Order of Days: The Maya World and the Truth about 2012, Harmony Books, 2011</ref><ref name="webster">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> while astronomers rejected the various proposed doomsday scenarios as pseudoscience,<ref name="Brown 2009">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Nibiru and Doomsday 2012: Questions and Answers">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> easily refuted by elementary astronomical observations.<ref name="NASA2">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
UFO religionsEdit
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UFO religions sometimes feature an anticipated end-time scenario in which extraterrestrial beings will bring about a radical change on Earth and/or "lift" the religious believers to a higher plane of existence. One such religious group's failed expectations of such an event, the Seekers, served as the basis for the classic social psychology research on cognitive dissonance conducted by the American psychologists Leon Festinger, Henry Riecken, and Stanley Schachter and published in their book When Prophecy Fails: A Social and Psychological Study of a Modern Group That Predicted the Destruction of the World (1956).<ref name="NovaReligio 1999">Template:Cite journal</ref> Some adherents of UFO religions believe that the arrival or rediscovery of alien civilizations, technologies, and spirituality will enable human beings to overcome current ecological, spiritual, political, and social problems on planet Earth. Issues such as hatred, war, bigotry, poverty, and so on are said to be resolvable through the use of superior alien technology and spiritual abilities. Such belief systems are also described as millenarian in their outlook.<ref>Template:Citation</ref><ref name="Grünschloß 1998">Template:Cite journal</ref> In the late 1990s, religious scholar Andreas Grünschloß applied the term "cargoism" to adherents of UFO religions regarding their millenarian beliefs about the arrival of intelligent aliens on technologically advanced spacecrafts on planet Earth, in comparison to the Melanesian islanders's faith in the return of John Frum carrying the cargo with him on the islands.<ref name="Grünschloß 1998"/>
ZoroastrianismEdit
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The Zoroastrian eschatological ideas are only alluded to in the surviving texts of the Avesta, and are known of in detail only from the texts of Zoroastrian tradition, in particular in the 9th-century text Bundahishn. The accompanying story, as it appears in the {{#invoke:Lang|lang}} (GBd 30.1ff), runs as follows:<ref name="Boycezora">Template:Citation.</ref> At the end of the "third time" (the first being the age of creation, the second of mixture, and the third of separation), there will be a great battle between the forces of good ({{#invoke:Lang|lang}}) and those of evil ({{#invoke:Lang|lang}}), in which the good will triumph. On Earth, the Saoshyant will bring about a resurrection of the dead in the bodies they had before they died. This is followed by a last judgment through ordeal. The {{#invoke:Lang|lang}} Airyaman and Atar will melt the metal in the hills and mountains, and the molten metal will then flow across the earth like a river. All mankind—both the living and the resurrected dead—will be required to wade through that river, but for the righteous ({{#invoke:Lang|lang}}) it will seem to be a river of warm milk, while the wicked will be burned. The river will then flow down to hell, where it will annihilate Angra Mainyu and the last vestiges of wickedness in the universe.<ref name="MacKenziezora">Template:Citation.</ref>
The narrative continues with a projection of Ahura Mazda and the six Amesha Spentas solemnizing a final act of worship ({{#invoke:Lang|lang}}), and the preparation of parahaoma from "white haoma". The righteous will partake of the {{#invoke:Lang|lang}}, which will confer immortality upon them. Thereafter, humankind will become like the Amesha Spentas, living without food, without hunger or thirst, and without weapons (or possibility of bodily injury). The material substance of the bodies will be so light as to cast no shadow. All humanity will speak a single language and belong to a single nation without borders. All will share a single purpose and goal, joining with the divine for a perpetual exaltation of God's glory.<ref>Template:Citation</ref>
Although {{#invoke:Lang|lang}} is a restoration of the time of creation, there is no return to the uniqueness of the primordial plant, animal and human; while in the beginning there was one plant, one animal and one human, the variety that had since issued would remain forever.<ref name="Boycezora" /> Similarly, the host of divinities brought into existence by Ahura Mazda continue to have distinct existences, "and there is no prophecy of their re-absorption into the Godhead".<ref name="Boycezora" />
See alsoEdit
Template:Portal Template:Div col
- 1975 in Prophecy!
- Anti-nuclear movement
- Antichrist
- Apocalyptic and post-apocalyptic fiction
- Apocalyptic literature
- Climate apocalypse
- Cult
- Dark forest hypothesis
- Dispensationalism
- Essenes
- Global catastrophic risk
- Gog and Magog
- List of dates predicted for apocalyptic events
- List of messiah claimants
- List of people claimed to be Jesus
- Mutual assured destruction
- Order of the Solar Temple
- Peoples Temple
- Premillennialism
- Preterism
- Preppers
- Sabbateans
- Singularitarianism
- Ultimate fate of the Universe
- Unfulfilled Christian religious predictions
- When Prophecy Fails
- White Minaret
ReferencesEdit
Template:Theology Template:Doomsday Template:Authority control