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The word “apocalypse” comes from the Greek “apokaluptein,” meaning “to uncover or disclose.” In many myths, the darkness of mass destruction becomes also a kind of light that reveals the invisible corruption of things. In Jewish and Christian texts, this revealing takes the form of judgment, the blowback the good of this earth have been half wishing for. Our current experience of secular apocalypse — nuclear, climate and now viral — feels not only to be a commentary on man’s hubris but also a light that shines on our particular lives, picking out what’s important to us and what’s not — a different kind of revealing. And yet blowback it is too — not from a vengeful or merciful God but from indifferent nature under strain. We are dealing with the quasi-biological entity of a virion, a blue ball with bulbous red surface projections, whose sole object is to duplicate itself. Can something so pointless in its destruction reveal anything of meaning?
Hi Daniel and All. Starting with a definition of “apocalypse” is important, because the term has of late been used very loosely, with little reference to the ancient sources of the term and the different ways in which the concept has been used. As a Catholic I grew up with the apocalypse as a central part of the beliefs and liturgy which made up my childhood life. “Revelations” was central to the Catholic/Christian bible, and we were taught that it was the summation and fulfillment of all that we believed. Jesus would return and we would all join him in heaven. Of course most of the people of the world would be excluded, but we, the special ones, would be saved - if we behaved ourselves. The fact that the apocalypse involved the end of the world was not considered a problem, but a necessary conclusion of the process initiated by Jesus’ death and resurrection. We were taught to look forward to it and prepare. Historically this