Apocalypse. To most, the word signifies destruction, death, the end of the world, but the literal definition is "revelation" or "unveiling," the basis from which renowned theologian René Girard builds his own view of Biblical apocalypse. Properly understood, Girard explains, Biblical apocalypse has nothing to do with a wrathful or vengeful God punishing his unworthy children, and everything to do with a foretelling of what future humans are making for themselves now that they have devised the instruments of global self-destruction. In this volume, some of the major thinkers about the interpretation of politics and religion— including Eric Voegelin, Leo Strauss, and Carl Schmitt— are scrutinized by some of today's most qualified scholars, all of whom are thoroughly versed in Girard’s groundbreaking work. Including an important new essay by Girard, this volume enters into a philosophical debate that challenges the bona fides of philosophy itself by examining three supremely important philosopher of the twentieth century. It asks how we might think about politics now that the attacks of 9/11 have shifted our intellectual foundations and what the outbreak of rabid religion might signify for international politics.

Apocalyptic rhetoric creates dangerous politics; three great thinkers show how clear-eyed realism is our best hope.

Pervading culture and politics alike, Christian Zionism is the fastestrowing religious movement in Christianity today, with current believershought to exceed five million in the US alone. Proposing a literal readingf the bible, it states that a Jewish return to the Holy Land is aequirement for the Second Coming and inevitable Armageddon. Promoting commonnterests between Israel and the Christian World, and possessing manyell-moneyed advocates, Christian Zionism has a far-reaching influence inoday's world. In this illuminating book, professor and rabbi Danohn-Sherbok traces the transition of Christian Zionism from Puritan times tohe present, examining the ever increasing role of Armageddon in its belieftructure and studying its deep-rooted sway on both the Middle East peacerocess and the American political system. Covering Hal Lindsey's books andis invitations to White House Seminars, Cohn-Sherbok inspects the growth ofhe movement and its quintessential role as a political lobbying force.;nvaluable to anyone who seeks a greater understanding of the interplay

In this lively introduction, J. Nelson Kraybill shows how the book of Revelation was understood by its original readers and what it means for Christians today. Kraybill places Revelation in its first-century context, opening a window into the political, economic, and social realities of the early church. His fresh interpretation highlights Revelation's liturgical structure and directs readers' attentions to twenty-first-century issues of empire, worship, and allegiance, showing how John's apocalypse is relevant to the spiritual life of believers today. The book includes maps, timelines, photos, a glossary, discussion questions, and stories of modern Christians who live out John's vision of a New Jerusalem.

Mary Manjikian's Apocalypse and Post-Politics: The Romance of the End advances the thesis that only those who feel the most safe and whose lives are least precarious can engage in the sort of storytelling which envisions erasing civilization. Apocalypse-themed novels of contemporary America and historic Britain, then, are affirmed as a creative luxury of development. Manjikian examines a number of such novels using the lens of an international relations theorist, identifying faults in the logic of the American exceptionalists who would argue that America is uniquely endowed with resources and a place in the world, both of which make continued growth and expansion simultaneously desirable and inevitable. In contrast, Manjikian shows, apocalyptic narratives explore America as merely one nation among many, whose trajectory is neither unique nor destined for success. Apocalypse and Post-Politics ultimately argues that the apocalyptic narrative provides both a counterpoint and a corrective to the narrative of exceptionalism. Apocalyptic concepts provide a way for contemporary Americans to view the international system from below: from the perspective of those who are powerless rather than those who are powerful. This sort of theorizing is also useful for intelligence analysts who question how it all will end, and whether America's decline can be predicted or prevented.

We live in catastrophic times. The world is reeling from the deepest economic crisis since the Great Depression, with the threat of further meltdowns ever-looming. Global warming and myriad dire ecological disasters worsen—with little if any action to halt them—their effects rippling across the planet in the shape of almost biblical floods, fires, droughts, and hurricanes. Governments warn that there is no alternative to the bitter medicine they prescribe—or risk devastating financial or social collapse. The right, whether religious or secular, views the present as catastrophic and wants to turn the clock back. The left fears for the worst, but hopes some good will emerge from the rubble. Visions of the apocalypse and predictions of impending doom abound. Across the political spectrum, a culture of fear reigns.? Catastrophism explores the politics of apocalypse—on the left and right, in the environmental movement—and examines why the lens of catastrophe can distort our understanding of the dynamics at the heart of these numerous disasters—and fatally impede our ability to transform the world. Lilley, McNally, Yuen, and Davis probe the reasons why catastrophic thinking is so prevalent, and challenge the belief that it is only out of the ashes that a better society may be born. The authors argue that those who care about social justice and the environment should jettison doomsaying—even as it relates to indisputably apocalyptic climate change. Far from calling people to arms, they suggest, catastrophic fear often results in passivity and paralysis—and, at worst, reactionary politics.?

Finalist for the 2022 Los Angeles Times Book Prize and the 2021 NAACP Image Award for Outstanding Literary Work - Poetry A piercing, unflinching new volume offers necessary music for our tumultuous present, from “perhaps the best public poet we have” (Boston Globe). In her first volume of new poems in twelve years, Rita Dove investigates the vacillating moral compass guiding America’s, and the world’s, experiments in democracy. Whether depicting the first Jewish ghetto in sixteenth-century Venice or the contemporary efforts of Black Lives Matter, a girls’ night clubbing in the shadow of World War II or the doomed nobility of Muhammad Ali’s conscious objector stance, this extraordinary poet never fails to connect history’s grand exploits to the triumphs and tragedies of individual lives. Meticulously orchestrated and musical in its forms, Playlist for the Apocalypse collects a dazzling array of voices: an elevator operator simmers with resentment, an octogenarian dances an exuberant mambo, a spring cricket philosophizes with mordant humor on hip hop, critics, and Valentine’s Day. Calamity turns all too personal in the book’s final section, “Little Book of Woe,” which charts a journey from terror to hope as Dove learns to cope with debilitating chronic illness. At turns audaciously playful and grave, alternating poignant meditations on mortality and acerbic observations of injustice, Playlist for the Apocalypse takes us from the smallest moments of redemption to catastrophic failures of the human soul. Listen up, the poet says, speaking truth to power; what you’ll hear in return is “a lifetime of song.”