Apocalypticism

Apocalyptic is one of Apocalypse (Greek: αποκάλυψις, " revelation ", " Revelation " ) derived conception of art that is applied to phenomena that similar ideas bring forth, as they are found in the Jewish and Christian apocalypses of antiquity. In the foreground are mostly doomsday ideas. A clear, undisputed in the scientific definition of apocalyptic does not exist.

• 2.1 Individual sense of threat
• 2.2 Negative worldview
• 2.3 heterogeneity
• 2.4 reference to the present
• 2.5 Creative creation
• 2.6 "world" view
• 2.7 apocalyptic and society

Term

Formation

Friedrich gap defined the term " apocalyptic " for the first time in 1832 as end-time prophecy. Apocalyptic is defined via the similarities of the Jewish and Christian apocalypses. Characteristic are next to a particular, periodisierenden understanding of history, a visionary shape and image-rich language, pseudonymity, an educated and artistic style as well as the occurrence of an angelus interpres, who taught and explained the divine revelation. This definition is still considered apocalyptic is gloom and doom in the background effect.

Term extensions and definition problems

Based on this definition popularized the term has been applied to phenomena other religions that came into question as the origin of the Judeo -Christian tradition ( Persia, Mesopotamia, Egypt) or were influenced by it. In a further step, finally, the transfer phenomena took place, which had no ( direct ) connection to Christianity and to some extent not even were religious in nature. With the original definition of many of these phenomena, however, are incompatible.

Also proved Lückes definition in research as insufficient. In particular, the distinction between apocalyptic and eschatological phenomena was hardly possible precisely. In addition, it was also unclear whether apocalyptic served only as a generic term for apocalypses, or had a significance beyond that.

Because of these ambiguities, a meeting took place in 1979 in Uppsala, which should bring about a clarification of the issues. Agreement among the representatives of very different humanities were, however, only in the fact that the previous use of the term was inadequate. In a definition, however, they could not agree.

Today's use

In essence, today agreed that apocalyptic could not just be a generic name. Apocalypse is the genus to which the apocalypses are to be counted. However, apocalyptic was a behind -standing phenomenon. Furthermore, be distinguished messianism and millenarianism of the apocalyptic.

Disagreement, however, is whether a Apokalyptikdefinition must be preceded by a definition of the Apocalypse. This question answered in the affirmative, among other things, the Apocalypse Group of the genre - Project of the Society of Biblical Literature for the Old Testament scholar John J. Collins and the New Testament scholar Hartmut Stegemann. Both, however, be based on fundamentally different conceptions of apocalypses. While Collins beyond the outer form defined ( narrative report of a revelation of transcendent reality), Stegemann sees apocalypses as ordering literature and compares it with today's science: apocalypses originated because of sociological circumstances that made ​​it necessary that new ( scientific ) knowledge (especially in astronomy ) had to claim a divine origin, in order to prevail can.

The requirement that the Apocalypse must first be defined, but leads to a Apokalyptikdefinition in which the making of apocalyptic literature must be mandatory. This would exclude a whole series in religious studies indisputably classified apocalyptic phenomena, especially in connection with cargo cults. Therefore, is gradually through a sociological understanding of apocalyptic. It is no longer asked what connects all known apocalypses, but tried every apocalypse and apocalyptic each phenomenon on his background to question ( Sitz im Leben ). As a result, there is an understanding of apocalyptic as a crisis phenomenon. Apocalyptic is therefore both signs as well as expression and possible solution sociologically relevant identity crises.

Some characteristics of apocalyptic phenomena

Individual sense of threat

Although apocalyptic is a sociological phenomenon, it begins in the individual that feels fundamentally threatened in the innermost core of his identity. It is initially not matter whether the threat is real or imagined, is relevant only that the individual feels threatened. The individual is faced with demands whose fulfillment can not justify to himself. At the same time, it is aware that non-compliance leads to social self- exclusion. For sociological phenomenon, this situation is then, when different individuals come together with a similar sense of threat and forms a kind of movement.

Negative view of the world

This movement is dominated by a negative world view. The experienced in concrete situations threat is attributed to principles that work in the world without them thinks he can influence the seer. From this common world view, however, a wide variety of conclusions can be drawn, which may result from escapism to activist to change the world, from pacifism to terrorism.

Heterogeneity

Due to the various possible consequences and the internal differences that arise from the individual root apocalyptic acts an apocalyptic movement from the outside looking in very heterogeneous. Although the Joint first is on the inside perspective from the apocalyptic of the differences between them are well aware. Also, it may lead to quarrels and enmities, but with a threat from the outside is held together as a rule.

However, many phenomena apocalyptic not reach the size and life span, which is necessary to form this heterogeneity. However, in the core, it is always represented.

Terms of timeliness

From the line connecting the heterogeneous groups of an apocalyptic flow common negative world view, the reference to the present apocalyptic thinking can be derived. Contrary to the outer impression arouse especially the biblical apocalypses, the object of interest of a seer is not in the distant future, but in the present. He is concerned with the interpretation.

Creative re-creation

Interestingly, there is a present- related interests of the apocalyptic not in a mere defense of their identity originally founded tradition. Rather, they ask, what constitutes its own identity. Based on this reflection, they form of traditional and new elements an oppositional subculture that helps sustain them as a retreat the current threat situation.

"World" view

As is apparent from the previous characteristics, apocalyptic may not be necessary a religious phenomenon. However, it is always in a special way " world " vivid phenomenon. The apocalyptic not only wants to criticize a social or systemic aspect, he makes the claim to have recognized the operation "of the world " par excellence. However, it is important to distinguish between the language and what is meant. Because "the world" usually stands for a reality that is interpreted as a ( self-) destructive. It is mainly the unquestioned assumptions of a society that are provided by the apocalyptic in question, not the physical existence of the world.

Extent one can understand apocalyptic as a competing system of signs that contradicts the currently valid and this predicts an early demise. The apocalyptic may be a particularly sensitive person to be understood, the feel vibrations before they are relevant to the masses.

Consequently apocalyptic phenomena are often charged high ethical. They claim to have the real world that actually discovered important asset. It is this ethical claim apocalyptic driving out the apocalyptic from society, because there are few action claims in apocalyptic ethos that are considered in the majority of society would be useful - and vice versa.

Apocalyptic and society

Just as the seer learns the existing society as a threat to the society feels threatened by the apocalyptic. Intuitively, the radical and provocative questioning of the valid characters world is understood by the apocalyptic. On top of that apocalyptic aware seemingly irrational, systematically and permanently act against the social incentives. Accordingly, neither the behavior of the seer nor even the occurrence of apocalyptic are plausible to explain, let alone predict. Therefore, a company may also enter into difficult on the concerns of the seer.

In fact, only the remains " final battle ": the existence of the existing society and the seer closes mutually exclusive. Usually it is the established world view that prevails, the apocalyptic contrast to rub or pull back. Sometimes, such groups may still survive long periods of time before they go under. But it is also (rarely realized ) possibility that the apocalyptic are in the course of time and the majority society.

Some better-known examples

• The early Jewish apocalyptic in the 3rd and 2nd centuries BC had its indirect cause is probably in the Hellenisierungsbestrebungen of Antiochus III. and Antiochus IV Epiphanes. There are interesting parallels in other countries affected by the Hellenization as Egypt and Mesopotamia. The immediate cause, however, should have been the approach of Jewish renegades who abolished the traditional laws in favor of Hellenistic and in the Jerusalem temple sacrifice to Zeus. Sections 7 to 11 of the Book of Daniel belong to the apocalyptic literature of Judaism.
• The occasion of the Book of Revelation is seen today no longer an external threat ( persecution ), but in the extent to which one should get involved as a Christian to the social rules of the pagan world. While the Nicolaitans held an extensive adaptation possible, the author of the Apocalypse argues radically against it.
• Apocalypticism in the (predominantly northern ) Germanic (see Ragnarok, Völuspá ) came at a time in which was the Germanic belief in a crisis; only towards the end there is a Christian influence.
• The peace and the environmental movement showed clear signs of apocalyptic in the last century. The threat was actually physically here, however, if in the future and merely possible in the atomic bomb or the pollution.
• Finally, Islamism can be understood as an apocalyptic phenomenon (especially obvious heterogeneity; Islamic connection with modern notions of traditional, objective, opposite to assert " the West," the Islamic identity).