Armageddon, and a map of millennial consciousness.

Now a National Bestseller! Climate change is real but it’s not the end of the world. It is not even our most serious environmental problem. Michael Shellenberger has been fighting for a greener planet for decades. He helped save the world’s last unprotected redwoods. He co-created the predecessor to today’s Green New Deal. And he led a successful effort by climate scientists and activists to keep nuclear plants operating, preventing a spike of emissions. But in 2019, as some claimed “billions of people are going to die,” contributing to rising anxiety, including among adolescents, Shellenberger decided that, as a lifelong environmental activist, leading energy expert, and father of a teenage daughter, he needed to speak out to separate science from fiction. Despite decades of news media attention, many remain ignorant of basic facts. Carbon emissions peaked and have been declining in most developed nations for over a decade. Deaths from extreme weather, even in poor nations, declined 80 percent over the last four decades. And the risk of Earth warming to very high temperatures is increasingly unlikely thanks to slowing population growth and abundant natural gas. Curiously, the people who are the most alarmist about the problems also tend to oppose the obvious solutions. What’s really behind the rise of apocalyptic environmentalism? There are powerful financial interests. There are desires for status and power. But most of all there is a desire among supposedly secular people for transcendence. This spiritual impulse can be natural and healthy. But in preaching fear without love, and guilt without redemption, the new religion is failing to satisfy our deepest psychological and existential needs.

Cosmology is a central focus in John’s Apocalypse, Ryan Leif Hansen argues, but not in the sense that John envisions a stable cosmos. Rather, John employs cosmological themes for persuasive purposes that include a critique of Roman imperial cultic discourse. Hansen’s argument requires a discussion of the apocalyptic genre and rhetoric, the ways in which apocalyptic literature makes meaning especially through the construction of symbolic worlds, and then a comparison of this means with cosmological themes in which eternal Rome lies at the center of the cosmos. John seeks to persuade his hearers that the world, as governed and sustained by Caesar and the Roman gods and perpetuated through the Roman cult and economy, is a false order, passing away in order that God’s new creation, narrated by truthful worship and costly witness to the Lamb, can emerge as gift. The book concludes with suggestions for fruitful conversation with recent work in apocalyptic theology.

THE INCREDIBLE DISCOVERY THAT THE BOOK OF REVELATION HAS BEEN A MONSTROUS DECEPTION WHICH HAS FOOLED CHRISTIANS FOR ALMOST 2000 YEARS The Apocalypse, also known as the Book of Revelation is the last book of the New Testament. It begins with these words: "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw." (Revelation. 1:1) Those words are not those of Jesus Christ, contrary to the claims of its author. Transmitted through an unnamed angel, they are part of a monstrous deception that has plagued Christianity ever since they were first penned. Furthermore, contrary to popular belief, the Apocalypse was not written by John the Apostle, the son of Zebedee nor is it. Who then wrote the Apocalypse? He is the same person that John the Elder confronted in the Roman Baths of Ephesus and called "the enemy of the Truth." If as I will show, that the Book of Revelation was written by this person, then clearly, he is an enemy of the Truth, the Apocalypse cannot be included the Christian Canon of the New Testament This book expands upon the scholarly work, "The Apocalypse" written by R.H. Charles in 1920, the famous scholar widely recognised as the greatest authority of his time in matters of Jewish eschatology and apocrypha. Now take heed of a prophecy that Jesus made about a future time after his crucifixion. "Watch out that you are not deceived. For many will come in my name, claiming, 'I am he, ' and, 'The time is near.' Do not follow them." (Luke 21:8) Do not follow anyone who says "the time is near" Jesus says. Do not be deceived he says. Yet this is exactly what the writer of the Apocalypse says. "Do not seal up the words of the prophecy of this scroll, because the time is near." (Revelation 22:10) As a Christian, as long as you adhere to the words of Jesus and the Apostles recorded in the Gospels and the other writings of the New Testament, then the council of John the Elder, the disciple that Jesus loved and the author of the Fourth Gospel, will serve you well. "So He said to the Jews who had believed Him, 'If you continue in My word, you are truly My disciples. Then you will know the truth, and the truth will set you free.'" (John 8:32) May this book set you free, but this it will not do unless you are willing look past your prejudices, seek the truth and read it. You will not regret it if you do.

Mining popular media, Dark redefines the term apocalypse as a more honest, watchful way of being in the world and higlights how the imagination can expose our moral condition.

A collection of pronouncements, edicts, and scriptures predicting the apocalypse The approach of the year 2000 has made the study of apocalyptic movements trendy. But groups anticipating the end of the world will continue to predict Armageddon even after the calendar clicks to triple 0s. A Doomsday Reader brings together pronouncements, edicts, and scriptures written by prominent apocalyptic movements from a wide range of traditions and ideologies to offer an exceptional look into their belief systems. Focused on attaining paradise, millenarianism often anticipates great, cosmic change. While most think of religious belief as motivating such fervor, Daniels' comparative approach encompasses secular movements such as environmentalism and the Montana Freemen, and argues that such groups are often more political than religious in nature. The book includes documents from groups such as the Branch Davidians, the Order of the Solar Temple, Heaven's Gate, and white supremacists. Each document is preceded by a substantive introduction placing the movement and its beliefs in context. This important overview of contemporary politics of the End will remain a valuable resource long after the year 2000 has come and gone.

In the two thousand years that have elapsed since the time of Christ, Christians have been as much divided by their faith as united, as much at odds as in communion. And the contents of Christian confession have developed with astonishing energy. How can believers claim a faith that has been passed down through the ages while recognizing the real historical contingencies that have shaped both their doctrines and their divisions? In this carefully argued essay, David Bentley Hart critiques the concept of "tradition" that has become dominant in Christian thought as fundamentally incoherent. He puts forth a convincing new explanation of Christian tradition, one that is obedient to the nature of Christianity not only as a "revealed" creed embodied in historical events but as the "apocalyptic" revelation of a history that is largely identical with the eternal truth it supposedly discloses. Hart shows that Christian tradition is sustained not simply by its preservation of the past, but more essentially by its anticipation of the future. He offers a compelling portrayal of a living tradition held together by apocalyptic expectation--the promised transformation of all things in God.

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This major contribution to the study of antebellum religious art offers a detailed case study of American postmillennialism and its many visual expressions. Treating paintings as "intersections of cultural expression," Gail E. Husch begins with a single painting to spin out an interpretation in many directions, from the specific aesthetic and social concerns of artist and patron to the wider political and cultural concerns of Americans in the mid-19th century. Arguing that "genuine apocalyptic faith" was fundamental to American Protestants, Husch shows how artists, patrons, and ordinary citizens actively engaged contemporary questions of peace and war, freedom and slavery, and the equality of human beings before God in their visual arts. Part of an emerging revaluation of the role of the religious in American art, Husch asks us to read ideas as they function in works, rather than see images merely as passive illustrations of ideas. Weaving images drawn from high and low culture, politics, and religion, she develops a complex cultural narrative of the times, thus showing the truth of one picture being worth a thousand words.

Reader's Guide Literature in English provides expert guidance to, and critical analysis of, the vast number of books available within the subject of English literature, from Anglo-Saxon times to the current American, British and Commonwealth scene. It is designed to help students, teachers and librarians choose the most appropriate books for research and study.