Apocalypse is the unveiling of the heavens: it describes the events of the imminent end of the cosmos as the struggle between the forces of good and evil reaches its climax.  Apocalypticism has its roots in the cultures of the Ancient Near East, and is further developed in Persia: Judaism, Christianity and Islam, within their cultural contexts, have all developed and modified the apocalyptic paradigm, sometimes focusing upon the catastrophes of the last days, and at other times upon the revelations and activities of supernatural beings.  Often the vision of God is filtered through the voices of the prophets, and it is frequently their message that the cosmic covenant is either broken or is fulfilled, leading to the destruction of the known world and the arrival of a new age – perhaps brought in by a messiah.   Apocalypse can also address the origins of evil, the structure of time, and the cycles of history. 

It is often suggested that apocalyptic thought arises in times of crisis.  In periods of tremendous suffering, the thought of supernatural intervention brings hope and power, while elitist views of salvation help to bring unity and identity to the oppressed.  I think, though, that the apocalyptic mindset also represents a shift in theology, as beliefs about death and afterlife alter and grow.  Jewish apocalyptic writing in the Hellenistic period draws upon much earlier Jewish wisdom texts, on Greek philosophy, and on Persian cosmology.  Mystical texts, such as the Book of Enoch, then have a lasting influence on early Christian writings such as the epistles of Paul and the Book of Revelation.  The apocalyptic disposition not only arises in response to the difficulties of human life – it is a symbolic expression of the individual’s relationship with the cosmos and with God.