Nathan Lindsay and Dr. Steven C. Walker, English

“Some say the world will end in fire, some say in ice.” With this line Robert Frost summed up the world’s uncertainty concerning the new Millennium. For thousands of years people have contemplated and philosophized about the end of the world. Apocalyptic literature is the unique genre that centers on this final period of mankind.

The objective of my ORCA research was to explore the different forms of apocalyptic writings. By comparing apocalyptic fiction and scripture, I was able to “illuminate the relationship between theology and literature” (2) Interestingly, the compelling fictional stories often mirror scriptural prophecies. However, in comparing and contrasting the two major approaches, one major difference arises. Whereas modern fiction usually presents the apocalypse in a cloud of doom, the scriptural accounts reveal a silver lining of hope on the black clouds of tomorrow.

Martin Haug first demonstrated the existence of the apocalyptic genre in 1872 (4). He noticed patterns among this peculiar type of literature that focused on cataclysmic events and the last days. Apocalyptic literature constitutes creative writings of visions, prophecies, and predictions of the future. The writings and imagery create a “constant source of inspiration for the arts and the beginnings of religious movements, including Christianity and Mormonism” (5). Problems and crises in society often create the need for such literature. Nevertheless, authors take many different approaches in addressing impending troubles.

I found that apocalyptic writings can be divided into three main categories. The first form, cataclysmic literature, remains the most unsettling, the most cinematic, the most forceful, and by far the most despairing type of apocalyptic literature. This outlook includes how-to manuals for species extermination, natural disasters, synthetic cataclysms, and many inventive scenarios of extraterrestrial or even divine interventions (1). Completely opposite of the cataclysmic viewpoint lies the millennialist spirit. Whereas the doomsday authors present a hopeless picture of the future, the millennialists hold an almost naive and secluded perspective that the end of the world will be glorious (1). They perceive the disasters and catastrophes preceding the new world as irrelevant. With this naive optimism and a refusal to admit the current problems, this attitude has received abundant criticism (1). Science fiction millennial literature cowers in size compared to the abundant cataclysmic literature. The third type of apocalyptic literature seeks to blend the two extremes of catastrophic and millennial writings. The mediator acknowledges and prepares for the bleak times ahead, but does this in a spirit of hope and determination. Some science fiction fits in this category, such as the works by Kurt Vonnegut, Jr., Robert Coover, and Walker Percy (1), but so much more could be written.

In completing my research, I discovered that the Jews actually began the apocalyptic tradition. Writers of religious apocalyptic literature sought to provide meaning for the believers’ current suffering and to ensure future deliverance to the Saints in their trials. Despite the Jews’ and Christians’ long record of troubling experiences, these Hebraic-Christian writings asserted a refusal to despair and a reason to hope (1). Records such as the Old Testament, New Testament, Jewish Apocrypha, Christian Apocrypha, and Dead Sea Scrolls each contain one common denominator: they all discuss the apocalyptic theme (3).

Many similarities exist between the apocalyptic writings in the Bible and the Book of Mormon. I found that scholars give the Book of Mormon little apocalyptic attention, though it may be more apocalyptic than the Bible. The repeated theme of destruction reminds believers of the consequences of wrong choices and inspires them to improve both their own behavior and society as a whole. The Book of Mormon prophets believed so firmly in these principles that the word destruction is repeated 513 times in the book, and repentance 385 times (4). The Book of Mormon skillfully combines the cataclysmic and millennial styles of writings. Despite being a religious text, it avoids the naive optimism and sheltered perspective of millennialist writings. The Book of Mormon tells the sad tale of wars, bondage, pestilences, and catastrophe, but these infernal destructions are always followed by the Savior’s coming and deliverance. The record was written as warning for the last days. Nibley notes that “in apocalyptic thinking prophecy is not the divination of the future but the awareness of a pattern” (3) The prophecies and patterns serve as a guide for Latter-day Saints today. Relying on these prophecies in faith, we can confidently prepare for the end that will come as a “thief in the night.” Truly, the Book of Mormon stands as a relatively hopeful form of apocalyptic literature in contrast to many other modern works. The Book of Mormon epitomizes the apocalyptic genre and provides a bastion of hope in these perilous times.

I found great satisfaction in studying the similarities and differences between secular and religious texts. This research will serve as the basis for my honors thesis to be completed by June 1, 2001. I was not able to examine the apocalyptic texts in the Book of Mormon as thoroughly as I wanted to, and I also need to review a number of specific, apocalyptic writings that are fictional. I look forward to building upon the information stated above and detailing my findings for possible publication.

Works Cited

• Dewey, Joseph. In a Dark Time. West Lafayette, IN: Purdue UP, 1990.
• Kreuziger, Frederick A. Apocalypse and Science Fiction. Chico, CA: Scholars, 1982.
• Nibley, Hugh. An Approach to the Book of Mormon. Salt Lake City, UT: Deseret Book, 1988.
• – – -. The Prophetic Book of Mormon. Salt Lake City, UT: Deseret Book, 1989.
• Thomas, Mark. Lehi’s Dream: An American Apocalypse. Proceedings of the Symposia of the Association for Mormon Letters 1979-1982. Salt Lake City, Utah: The Association for Mormon Letters, 1983.