世界末日论

世界末日论（英語：），或译默示主义，是一种宗教信仰，认为世界末日迫在眉睫，将在人的生命中降临。[1]这种信念通常伴随着这样一种想法，即由于某种灾难性的全球事件，文明很快就会走向混乱。[1]世界末日论是某些宗教中末世论的一个方面——神学中与历史的最后事件或人类最终命运有关的部分。[2]

  提示：此条目页的主题不是末世论或世界末日。

世界末日论观点和运动的宗教版本通常侧重于关于上帝在历史中突然、戏剧性和灾难性干预的神秘启示、人性的判断、忠实选民的救恩、以及选民最终在更新的天地中与上帝一起统治。[3]世界末日论最初起源于琐罗亚斯德教，在犹太教、基督教和伊斯兰教的末世论推测中得到了更充分的发展。[1][4][5][6][7]

世界末日论通常与这样一种信念相结合，即深奥的知识很可能会在善恶力量之间的重大对抗中被揭示，注定要改变历史进程。[8]默示可以被视为善、恶、模棱两可或中立，具体取决于促进它们的特定宗教或信仰体系。[9][10][11]世界末日论不仅仅是一种宗教观念，而且存在基于现代科学、技术、政治话语和阴谋论中。[5][9][12][13]

参考资料
  1. Greisiger, Lutz. . Blidstein, Moshe; Silverstein, Adam J.; Stroumsa, Guy G. (编). . Oxford and New York: Oxford University Press. 2015: 272–294. ISBN 978-0-19-969776-2. LCCN 2014960132. S2CID 170614787. doi:10.1093/oxfordhb/9780199697762.013.14.
  2. Hubbes, László. . Ryan, Michael A. (编). . Brill's Companions to the Christian Tradition 64. Leiden and Boston: Brill Publishers. 2016: 144–176. ISBN 978-90-04-30766-7. ISSN 1871-6377. LCCN 2015036208. S2CID 85463647. doi:10.1163/9789004307667_006.
  3. "Apocalypticism （页面存档备份，存于）." In James Crossley and Alastair Lockhart (eds.) Critical Dictionary of Apocalyptic and Millenarian Movements. 2021
  4. Lietaert Peerbolte, Bert Jan. . Krans, Jan; Lietaert Peerbolte, L. J.; Smit, Peter-Ben; Zwiep, Arie W. (编). . Novum Testamentum: Supplements 149. Leiden: Brill Publishers. 2013: 238–255. ISBN 978-90-04-25026-0. ISSN 0167-9732. S2CID 191738355. doi:10.1163/9789004250369_016.
  5. Crossley, James. . Journal for the Study of the New Testament (SAGE Publications). September 2021, 44 (1): 93–111. ISSN 1745-5294. S2CID 237329082. doi:10.1177/0142064X211025464 可免费查阅.
  6. . Encyclopedia Britannica. [2019-05-31]. （原始内容存档于2019-05-31）.
  7. Strauss, Mark. . Smithsonian. 2009-11-12 [2019-05-31]. （原始内容存档于2019-05-31）.
  8. Paul O. Ingram, Frederick John Streng. Buddhist-Christian Dialogue: Mutual Renewal and Transformation. University of Hawaii Press, 1986. pp. 148–149.
  9. Douglas, Christopher. Wilsey, John D. , 编. . Religions (Basel: MDPI). December 2021, 13 (1: The Historical Interaction between Nationalism and Christian Theology): 21. S2CID 245562021. doi:10.3390/rel13010021 可免费查阅. eISSN 2077-1444.
  10. . PBS. 2015-11-18 [2019-05-31]. （原始内容存档于2000-03-04）.
  11. . Bulletin of the Atomic Scientists. 2017-08-18 [2019-05-31]. （原始内容存档于2020-07-08）.
  12. Perry, Samuel L.; Whitehead, Andrew L.; Grubbs, Joshua B. Baker, Joseph O. , 编. . Sociology of Religion (Oxford and New York: Oxford University Press on behalf of the Association for the Sociology of Religion). Winter 2021, 82 (4): 426–446. ISSN 1759-8818. S2CID 231699494. doi:10.1093/socrel/sraa047 可免费查阅.
  13. Upchurch, H. E. Cruickshank, Paul; Hummel, Kristina , 编. (PDF). CTC Sentinel (West Point, New York: Combating Terrorism Center). 22 December 2021, 14 (10): 27–37 [19 January 2022]. （原始内容存档 (PDF)于27 December 2021）. The skull mask network’s ideology is a political-religious hybrid based in large part on the work of the philosopher Julius Evola. Evola mixed fascism with “Traditionalism,” a syncretic 20th century religious movement that combines Hermetic occultism with the Hindu doctrine of cyclical time and a belief in a now-lost primordial European paganism. Adherents of this blend of doctrines, which can be termed “Traditionalist fascism” believe that a caste-based, racially pure “organic” society will be restored after what they believe to be an ongoing age of corruption, the Kali Yuga, is swept away in an apocalyptic war, and that it is their role to hasten the end of the Kali Yuga by generating chaos and violence.
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.