The Second Coming of Christ, the resurrection of the dead, the Final Judgment: the Apocalypse is central to Christianity and has evolved throughout Christianity’s long history. Thus, when ecclesiastics brought the Apocalypse to native audiences in the Americas, both groups adapted it further, reflecting new political and social circumstances. The religious texts in Aztec and Maya Apocalypses, many translated for the first time, provide an intriguing picture of this process—revealing the influence of European, Aztec, and Maya worldviews on portrayals of Doomsday by Spanish priests and Indigenous authors alike. The Apocalypse and Christian eschatology played an important role in the conversion of the Indigenous population and often appeared in the texts and sermons composed for their consumption. Through these writings from the sixteenth to the early nineteenth century—priests’ “official” texts and Indigenous authors’ rendering of them—Mark Z. Christensen traces Maya and Nahua influences, both stylistic and substantive, while documenting how extensively Old World content and meaning were absorbed into Indigenous texts. Visions of world endings and beginnings were not new to the Indigenous cultures of America. Christensen shows how and why certain formulations, such as the Fifteen Signs of Doomsday, found receptive audiences among the Maya and the Aztec, with religious ramifications extending to the present day. These translated texts provide the opportunity to see firsthand the negotiations that ecclesiastics and natives engaged in when composing their eschatological treatises. With their insights into how various ecclesiastics, Nahuas, and Mayas preached, and even understood, Catholicism, they offer a uniquely detailed, deeply informed perspective on the process of forming colonial religion.

This fascinating history explores the cultural roots of our civilization’s obsession with the end of the world. Busting the myth of the ancient Maya prediction that time would end in 2012, Matthew Restall and Amara Solari build on their previous book, 2012 and the End of the World, to use the Maya case to connect such seemingly disparate historical events as medieval European millenarianism, Moctezuma’s welcome to Cortés, Franciscan missionizing in Mexico, prophetic traditions in Yucatan, and the growing belief today in conspiracies and apocalypses. In demystifying the 2012 phenomenon, the authors draw on their decades of scholarship to provide an accessible and engaging explanation of what Mayas and Aztecs really believed, how Judeo-Christian apocalypticism became part of the Indigenous Mesoamerican and modern American worlds, and why millions continue to anticipate an imminent Doomsday.

Today’s world leaders and those of 1,000 years ago face the world’s end. The Mayan “End-Time Codex” predicts the end of the world in 2012. A young Aztec-Mayan slave tells the story of its creation: gifted in math and astronomy, Coyotl advises the god-king, Quetzalcoatl. Gathering artists, scientists, and architects, this ruler builds the great, golden city of Tula but soon faces war, disastrous drought, death-cult priests who rip the hearts out of thousands of people. . . and an epic catastrophe threatening all humanity. Meanwhile, thousand years later, scientists have rediscovered the End-Time Codex and learned that their own time mirrors Tula’s golden age. Can they crack the 2012 code and save their world from Tula’s deadly fate? The countdown begins.

Did the Maya really predict that the world would end in December of 2012? If not, how and why has 2012 millenarianism gained such popular appeal? In this deeply knowledgeable book, two leading historians of the Maya answer these questions in a succinct, readable, and accessible style. Matthew Restall and Amara Solari introduce, explain, and ultimately demystify the 2012 phenomenon. They begin by briefly examining the evidence for the prediction of the world's end in ancient Maya texts and images, analyzing precisely what Maya priests did and did not prophesize. The authors then convincingly show how 2012 millenarianism has roots far in time and place from Maya cultural traditions, but in those of medieval and Early Modern Western Europe. Revelatory any myth-busting, while remaining firmly grounded in historical fact, this fascinating book will be essential reading as the countdown to December 21, 2012, begins.

The End-of-the-World Delusion is a well-written, thoroughly researched, and very readable book. Deerings lively narrative makes complex and complicated topics accessible to the average reader. He certainly pulled me into his book despite my cynical view of the topic. Deering offers the reader riveting histories of end-of-the world beliefs and covers an extraordinary array of ground in this well-researched book, discussing everything from the Mayan end-of-times predictions, Christian rapture beliefs, pandemics, economic doomsday scenarios, and other apocalyptic predictions. Robert Watson, PhD, author/editor of thirty-four books, including The Presidents Wives and Americas War on Terror People from many different corners of civilization seem to be saying the same thing: the end is near. In The End-of-the-World Delusion, author Justin Deering explores such scenarios, discussing why they are not likely to occur or have any visible impact on this planet within our lifetime. Providing a thorough analysis, Deering chronicles the numerous instances of such predictions throughout history, examines frequent religious and cultural sources of these end-of-world claims, analyzes the sociological and psychological dynamics and dangers, and outlines other forms of end-times beliefs, ranging from religious to pop culture in nature. The End-of-the-World Delusion provides concrete information that helps evaluate these dubious assertions, relates how such beliefs have harmed individuals and society, and talks about why people are inclined to nurture such beliefs in the first place. Setting the record straight by detailing the history of failed doomsdays, Deering shows that nothing can be gained by worrying about the end of time, and that we must learn a lesson from the past, live in the present, and plan for the future.

"An intellectual accomplishment that illuminates the magic and the wisdom of the heavens above."—Kirkus Reviews "Tracing our contemplation of the cosmos from the big bang to the big crunch" (The New Yorker), Marcelo Gleiser explores the shared quest of ancient prophets and today's astronomers to explain the strange phenomena of our skies—from the apocalypse foretold in Revelations to modern science's ongoing identification of multiple cataclysmic threats, including the impact of comets and asteroids on earthly life, the likelihood of future collisions, the meaning of solar eclipses and the death of stars, the implications of black holes for time travel, and the ultimate fate of the universe and time. Presenting insights to cosmological science and apocalyptic philosophy in an "easily accessible" (Library Journal) style, Gleiser is "a rare astrophysicist as comfortable quoting Scripture as explaining formulas" (Booklist). K. C. Cole praises his ability to "[work] the entwined threads of science and religion into a vision of 'the end' that is strangely comforting and inspiring."

Explores the shared quest of ancient prophets and today's astronomers to explain the strange phenomena of our skies-from the apocalypse foretold in Revelations to modern science's ongoing identification of multiple cataclysmic threats, including the impact of comets and asteroids on earthly life, the likelihood of future collisions, the meaning of solar eclipses and the death of stars, the implications of black holes for time travel, and the ultimate fate of the universe and time.