By Frances L. Flannery

This publication explores a cross-cultural worldview referred to as 'radical apocalypticism' that underlies nearly all of terrorist events within the twenty-first century.

Although no longer all apocalypticism is violent, in its severe kinds radical apocalypticism supplies upward thrust to terrorists as different as individuals of Al Qaeda, Anders Behring Breivik, or Timothy McVeigh. In its secular adaptations, it additionally motivates ideological terrorists, corresponding to the eco-terrorists Earth Liberation entrance or The Unabomber, Ted Kaczynski. This ebook offers an unique paradigm for distinguishing among peaceable and violent or radical different types of apocalypticism and analyses the heritage, significant modifications, and features of the apocalyptic proposal procedure. utilizing an inter-disciplinary and cross-cultural strategy, this ebook discusses the mechanisms of radicalization and dynamics of perceived oppression and violence to explain anew the self-identities, motivations, and pursuits of a vast swath of terrorists. As traditional counter-terrorism methods have to this point did not stem the cycle of terrorism, this technique indicates a entire "cultural" solution to struggling with terrorism that addresses the charm of radical apocalyptic terrorist ideology itself.

This ebook should be of a lot curiosity to scholars of apocalypticism, political violence, terrorism and counter-terrorism, intelligence stories, spiritual experiences, and safety reports.

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Extra resources for Understanding Apocalyptic Terrorism: Countering the Radical Mindset

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6 The author knew of a rich, powerful Empire that he symbolically calls “Babylon,” the ancient standard for a vast Empire that oppressed the Jews. According to Revelation, most of the nations of the world love “Babylon” because it provides a high standard of material living. However, through his visions John learns that the Empire had come by its wealth through cruelty: it kills people and builds its economy on slavery (Rev. 18:13). John believes that this injustice will not go unpunished, for he “saw” in a vision an angel offering up, as sacrifices on the heavenly altar, the prayers of those whom the Empire had killed (Rev.

The book of Revelation draws on but alters the tradition of Gog and Magog in Ezekiel 38–39. Here, God defeats the kings who oppose him by using earthquakes, fire, pestilence, rain, hailstones, “swords of all against their comrades” (Ezek. 38:21), birds, and the wild animals of the earth (Ezek. 39:4, 17–19). Again, this is not a series of “Holy Wars” in which the righteous fight for God, but rather the armies of the wicked turning against one another as a generalized force of suffering, alongside meteorological phenomena and death by wild animals.

Rapoport, David. 1991. ” In Terrorism and Political Violence 9, 3: 118–40. 1080/09546559108427119. Reader, Ian. 2000. Religious Violence in Contemporary Japan: The Case of Aum Shinriyko. Honolulu: University of Hawai’i Press. Rowland, Christopher. 1982. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. New York: Crossroad. Sacchi, Paolo. 1990. L’apocalittica guidaice e la sua storie. Brescia: Paideia. In English translation, 1997. Jewish Apocalyptic and its History. Sheffield: Sheffield Academic Press.

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