The God of the apocalypticists
has given up on the world.
posed a greater threat because they gathered large numbers and preached that when Christ returned, oppressive rulers would fall and the poor would inherit the earth.
had become convinced that the world was so depraved that God would have to destroy the old world and create a new one.
al-muhammira "those clothed in red")--i.e., the so-called Neo-Mazdakite rebels from the Khurram-diniyya--for whom the priestly class of Zoroastrian apocalypticists
appear to have harbored only hostility.
(46.) "We have our Terrors, and specific images of them, though, as I have remarked, these do not distinguish us essentially from other apocalypticists
." Frank Kermode, The Sense of an Ending: Studies in the Theory of Fiction (Oxford: Oxford University Press, 1967), 99.
According to apocalypticists
, the people of God suffer not because they are punished for sin, but because there are powers of evil in the world who are opposed to God and his people, who are intent on destroying all those who side with God." I change "people of God" to "altruistic or honest people." Test the theories.
For Jewish apocalypticists
, a messianic age is envisioned, and extremists seek to "force the end" of last day events by engaging in destructive behaviors in the present.
Their actions are consistent with the fanatical beliefs of millennial apocalypticists
, who harbor the radical view that by instigating a Holy War in the Middle East they will hasten the second coming of Christ.
Nonetheless, all these lacunae help emphasize one of the major points that Popkin and his friends were trying to make: early-modern Europe was teeming with messianic prophets, millenarians, chiliasts, apocalypticists
, and utopians.
When in the political realm the apocalypticists
of today say "ein lanu partnerim, "we have no partners (for the peace process), what they are saying in the existential realm is, "we don't see in them a reflection of our own humanity." Or: there is no room in this mirror for more than one reflection.
Emmerson (Antichrist in the Middle Ages: A Study of Medieval Apocalypticism, Art, and Literature [Seattle: University of Washington Press, 1981]), and Marjorie Reeves (The Influence of Prophecy in the Later Middle Ages: A Study in Joachism [Oxford: Clarendon, 1969]), all of whom focus on the central contention of medieval apocalypticists
themselves that history is finite and seeks closure.
The pure fantasy of this street-wise pragmatist delusion, that the IMF and Temple Bar, Brad Pitt and chocolate chip cookies will still all be up and running in the year 5000, makes the hairy, wild-eyed apocalypticists
look like spineless moderates.