Apocalypse et fin du monde : Histoire de la crainte la plus universelle – Documentaire – AT

A l’origine, Apocalypse est un mot grec qui veut dire “Révélation”.

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Le dernier livre de la Bible s’appelle ainsi. Il a reçu ce nom parce qu’il commence justement avec ce mot. Et parce qu’il parle de ce qui doit arriver à la fin des temps, “ Apocalypse ” a prit le sens que nous lui donnons aujourd’hui, apparenté à toute sorte de catastrophe et à la fin du monde…
Les idées apocalyptiques ont eu une influence décisive dans l’histoire du monde occidental : les croisades, la reforme protestante, la colonisation de l’Amérique sont de phénomènes qui ont des connotations apocalyptiques puissantes.

Aujourd’hui encore, la possibilité de la fin hante nos esprits. La découverte de l’arme atomique, en conjonction avec la mondialisation des conflits, donne à cette crainte une base rationnelle.
L’objet de ce documentaire, son intérêt, est de passer en revue l’histoire de cette crainte. Voir comment et quand elle est apparue, les modalités qu’elle a revêtues, ses manifestations. Et relativiser ainsi le moment présent.
Au long des deux mille dernières années, les gens ont très souvent cru que la fin du monde était déjà proche. Ce simple constat est, en soi, rassurant. Il ne rend pas, pour autant, fausses ou naïves nos craintes. Il nous aide à regarder en face ce risque et à considérer sereinement des mesures éventuelles à prendre.

La vignette de cette vidéo a été générée par Intelligence Artificielle.

Apocalypse et fin du monde
Réalisation : Chema Sarmiento
Production : ARTE FRANCE, GLORIA FILMS
©ARTE – 2006

The day begins. The city, a city somewhere in the world, is moving. Everything seems to indicate that it will be a beautiful day. Like every day, we meet our obligations. Since morning, our day has almost been mapped out. We already know who we are going to

Meet, what time everything is going to happen. In our lives, there is very little room for the unexpected. This monotony makes our daily lives less exciting, it’s true, but at the same time, it gives us a feeling of tranquility. The entire mechanism of our societies operates on this conjecture.

Each new day basically repeats the pattern of the previous day. And suddenly, a catastrophe occurs. Not knowing how to measure its extent, anxiety invades us. What if this is not an isolated phenomenon, but the much more terrifying indication that the apocalypse has begun. The apocalypse, in the popular conception, is a catastrophe,

Or it is equivalent, quite simply, to the end of the world. Now, there is a book of the Apocalypse of John which has 22 chapters and which is a book which has as title, it is the only one which has in the entire biblical collection, this title of Apocalypse. Word. “apocalypse”.

If I say it means… It’s Greek and it means revelation. Since we don’t know what that means, we remember. Basically. That the word has carried with it and for centuries a notation. Disaster. That is the current vision which is not without foundation, if you like,

If we refer to the book of Revelation, because we see that in the Apocalypse, there are plagues, there are has the seven seals, the seven trumpets and the seven vials which, at the time, announced misfortunes and catastrophes of quite large scale. The individual experience of death, as well as the collapse of ancient

Civilizations, gave rise to the idea in man that a total disappearance of the world was possible. During the first millennium BC , in the area of ​​present-day Iran, the thought seemed to gradually emerge that there would be an end of the world and associated with it, a final judgment.

Over time, the end of the world has become an almost universal belief. Our end will come when there are no more trees, when all of them have been cut down, when there are men everywhere, when there are no more forests. Then the end of the world will come.

Not yet, but it’s coming soon. Then the end will await us, nothing will remain of us. Lacandon Indian, Mexico. In certain civilizations, inspired earlier by the annual renewal of nature, we do not believe in a definitive end without appeal. After total destruction, there will come a reconstruction of the world

Which will bring new destruction and so on in an eternal cycle. It could be, if we look closely, that history and mythology have preserved traces of the ancient end of the world. All things considered, isn’t the universal flood an apocalypse? The first known version is not that of the Bible.

It appears in a Sumerian myth, the Epic of Gilgamesh, where Noah receives the name Utnapishtim. Then, seeing his wickedness, the gods decided to annihilate the human race. But the god Éa warned Utnapishtim and advised him to build a boat to save his family and a number of animals.

For seven days and seven nights, there was torrential rain which caused a real flood. And all men and all animals perished. Except those who had taken refuge with Utnapishtim in the Ark. The ancient Greeks also had their Noah. His name was Deucalion. Time for them was an eternal return, but within the cycles,

Apocalyptic catastrophes could occur. Plato tells us the fabulous story of an island located somewhere off the ocean, Atlantis. From a refined civilization, these inhabitants have allowed themselves to be seized by a strange fever, that of immeasurably increasing their property and their conquests. The gods have decided to punish them.

There have been terrible earthquakes and cataclysms. In the space of a single day and a terrible night, the island sank into the depths of the ocean and disappeared. In the year 62 AD, the Naples region suffered an earthquake prelude to the eruption of Vesuvius which would bury Pompeii in ashes.

Roman society was greatly impressed by this. She saw the anger of the gods manifest behind this earthquake. For Seneca, the event provoked deep reflection on the end of the world and led her to say that nothing in nature is designed to remain still. Everything has to fall at one point or another.

Today, as in Antiquity, for some people who have religious beliefs, the end of the world would be God’s punishment for human wickedness. For others, just as believers, the apocalypse would be the last episode in the history of salvation that divine providence has prepared for us. But outside the framework of faith,

Can the possibility of the end of the world be credible? If it is a question of indicating a date where everything changed in a certain way, I would say that it is August 6, 1945. That is to say the moment when humanity resorted to nuclear weapons to wage war.

Hiroshima, three days later, Nagasaki. It is only with the entry into history of the atomic bomb that humanity becomes for the first time capable, physically capable, technically capable of destroying itself. Let us imagine that widespread nuclear disarmament is decided. Not only would that not help us, but we can physically eliminate nuclear weapons,

But we cannot eliminate the knowledge we have about them. And we can redo them in four, five, six weeks maximum. So we can’t go back. We can’t go back to when we were innocent. We are physically capable of destroying ourselves. And this is now at the heart of the human adventure. Suddenly, the

Possibility of a global catastrophe becomes likely. The danger is taking shape. When ? How will this happen? Is there anything that can be done to avoid it? Since there is a book where the ending scenario is written, let’s open it and see what it says. Revelation of Jesus Christ to his disciple

John to show him the things that must happen soon. It is with these words that the book of Revelation begins. Then, in a sort of liturgy, John sees heaven open. The Almighty sits on a throne surrounded by 24 old men who sing his praises. The Lamb of God breaks the seven seals

Of the book which he who is on the throne holds in his hands. At the opening of each bucket, great misfortunes come upon the impis, but the righteous are preserved. John contemplates a new prodigy, a woman clothed with the sun with the moon under her feet and a crown of twelve stars.

A beast, a large dragon with seven heads, stands before her, ready to seize the child she is about to give birth to. A great battle takes place. Saint Michael and his angels fight the army of the beast. An angel descends from heaven and chains the dragon for 1,000 years.

During these 1,000 years, the resurrected Righteous reign with Christ who returned to Earth. When 1,000 years have passed, the final battle takes place. The beast is definitively defeated. The last judgment takes place. An angel carries John up a mountain and he sees the Holy City, Jerusalem, coming down from heaven.

The righteous will look at God face to face there and will reign with him for ever and ever. Although often contested, the apocalypse of John ends up imposing itself and making us forget that in reality, there were around thirty other apocalypses written before and after the beginning of the Christian era.

These images, displayed to the faithful in the porticoes and walls of churches, have had a lasting impact on the collective imagination. The readings that have been made of these obscure predictions have had major importance in history, notably through a religious trend known as millenarianism. Millennialism, from the apocalypse, means an intermediate period

Of peace between our current history and the last judgment. We are indeed told. That there will be. Before the end. A period of 1,000 years during which we will have a pre-. Taste of heaven. Christ will return to Earth to reign for 1,000 years with the resurrected Righteous.

And it will be a period of peace for 1,000 years and Satan will be locked up in hell. It’s like the dream of a golden age, of a lost paradise. And so there, we imagine a period of extraordinary prosperity. These 1,000 years have obviously greatly worried all Christians. Over the years.

Then I saw an angel come down from heaven who had the key to the abyss and a great chain. He seized the dragon, the ancient serpent, who is the devil and Satan, and bound him for 1,000 years. He cast him into the deep,

Closed it, and went to the entrance above him, so that he would no longer deceive the nations until the 1,000 years were completed. A historical fact which is relatively little known, namely that the first Christian generations, in my opinion, were largely millenarian. In the early centuries of the Church, let’s say,

When the Church was a persecuted minority community, it took upon itself the same expectations and the same scripts that had been developed by the Jewish communities, especially after the fall of Jerusalem and the destruction of the temple. Prominent figures in the early years of Christianity were authentically millenarian.

I am thinking in particular of Saint Irenaeus, who died bishop of Lyon and of Tertullian, a great figure of Christianity. One of the first missed meetings with the Apocalypse will take place around the middle of the 2nd century. A certain Montanus begins to preach the return of Christ. Several communities listened

To his words and left their town to go to the expected location for the event, a high plateau somewhere in the middle of what is now Turkey. The return of Jesus did not happen, but that did not affect their beliefs. They simply concluded that the date had been miscalculated.

In the year 313, Christianity was recognized and, towards the end of the 4th century, adopted as the sole religion of the Roman Empire. Things will change radically from then on. Especially since after three and a half centuries of imminent expectations, constantly postponed, to release until later, we had to ask ourselves questions.

As Christianity takes hold, as it becomes a majority religion, I would say that this mentality of the persecuted and this need for a kind of political, social, global revenge fades. Saint Augustine, who had first been a millenarian himself, then turned against a view

Of the future which seemed to him “too carnal”, too material, too concrete, so he proposed a symbolic interpretation of chapter 20 . And it has been said, and it was not I who invented the expression, that the greatest intellectual of the fifth Christian century, Saint Augustine,

Was also the great liquidator of previous millenarianisms which awaited a return, even political, of Christ. In reality, according to him, Christ’s reign began from his birth. And the 1000 years had to be understood symbolically and not strictly. And during this period of 1000 years, which was already at work.

The Middle Ages, despite the action of Saint Augustine, continued for ten centuries to have what I would call numerous recurrent outbreaks of millenarianism and apocalyptic expectations. Concretely, Saint Augustine’s interpretation means that the end of present time will not lead to a period of happiness

On Earth, but to the disappearance of this world and the last judgment. When the thousand years were completed, I saw the dead, both great and small, standing before the throne of God. Books were opened and another book was opened, which is the book of life. And the dead were judged according to their

Works, according to what was written in this book. The sea gave up the dead that were in it, and each one was judged according to his deeds. Saint Augustine’s interpretation will be adopted as the official version of the Church. But we will see, it will take centuries to impose itself

On the millenarian vision very anchored in mentalities. Small people and enlightened minds, with fear, but also with hope, behind each catastrophe, will watch for the signs which announce the end. How are we going to recognize that this end of time, which is the preamble to the return of Christ, is approaching?

And here, it must be said that the apocalypse has given some signs. The sun will darken, the stars will fall. Changes in the air, storms, the sea leaving its bed. Wars, famines, epidemics. In the year 590, the plague wreaked havoc in Rome. The Pope himself is convinced that the apocalypse has begun.

But he knew that the hour had not yet come when he saw, hovering over the city, an angel sheathing his sword. The angel that Gregory the Great, a pope, an intellectual, sends missionaries to England, it is around the 600s, he gives them a letter for the king of England saying “You

Are placed closer to the North than us in Italy. So, you will have the warning signs of the end of times before us. Please be kind enough to let us know when you see these signs. The Apocalypses were written in times of crisis to encourage believers to persevere in their faith.

At the end of the 8th century, Muslims occupied almost the entire Iberian Peninsula. The Christians, who did not want to remain under their domination, took refuge in the far north, in Asturias. In this crisis situation, a monk called Beatus wrote comments on the Apocalypse of John which were copied and recopied,

Illustrated with magnificent illuminations, for 500 years. On Easter in the year 800, Beatus, who was a millenarian, went out with his followers and climbed a mountain to await the coming of Christ. We know this from a letter from the bishop of Toledo, Elipando, his great rival, who made fun of him afterwards.

Contrary to popular belief, historians do not find traces of spectacular upheavals approaching the year 1000. At the end of the first millennium, we should rather speak of a diffuse fear forming part of everyday life, ready to manifest at least their worrying event. Today, we can hardly imagine these fears, because our knowledge

Allows us to understand the nature of the phenomena that trigger them. But in the face of new dangers, the real nature of which we do not understand. Magnitude, we are suddenly better placed to understand. For ten days, the plant’s reactor would have released the equivalent of 200 Hiroshima bombs into the atmosphere.

Twenty years later, it is still difficult to measure the consequences it has had and will have in the long term on the environment. Even if other accidents like that of Chernobyl no longer occurred, our current way of life and our industrial activities have an undeniable impact on the environment.

Expert opinion, it is true, diverges as to its scope. Today we know from certain sources that global warming exists, that it is due to human activities, that its effects will be much more terrible than we imagined until now and that there is no not much

Can be done to avoid it, except a radical change in our lifestyles. We interpret, as always in these cases, any event as proving that there has been an imbalance in the natural order introduced by man and that this imbalance will turn against man. Global warming is not going to kill all of humanity.

Because that’s what the idea of ​​the apocalypse is. The idea of ​​the disappearance of all humanity. But no. The idea of ​​a total end of humanity, this very ray of the map, is a fantasy. Inseparably linked to global warming is the question of the energy crisis. And these two crises,

The environmental crisis, the energy crisis, form a system. We are almost reaching the exhaustion of fossil resources. It would be crazy to consider that these phenomena are phenomena which would manifest a disastrous destiny for humanity. They show that humanity is going through a moment where worry prevails over hope.

The effects of global warming will be population migrations. There are going to be wars, including access to increasingly rare resources, energy resources in particular. So humanity is destroying itself by destroying its environment, but this will lead to real wars and real conflicts. Than war.

Being linked to the end of the world is a very natural idea. But after the year 1000, it will take a particular form. Through a crossover of influence, war and the conquest of Jerusalem will become unavoidable for the arrival of the long-awaited thousand years of happiness. Crusades and apocalypse join hands

At a time when we are seeing a revival of millenarianism. There was a resurgence of millenarianism with Joachim de Flore, who, to fix ideas, died in 1202. Joachim de Flore was a pious calabriated monk who believed that in a fairly near future, he indicated roughly 1260,

Would come the third state, the third phase of world history. There had been the time of the Father. It was the Old Testament. A just God, a patriarchal figure, justice, strength, had followed the time of the Son. This is the time of the visible Church. It is the era in which a clergy

Who embodies continuity with Christ leads a visible church. The novelty of Joachim de Flore is to say that a third kingdom is coming and that this third reign will be that of the Holy Spirit and that of the appearance of a sort of new church, and this in a sort of reign

Of happiness which will last for a certain time before the end of time itself. In 1260, the year anticipated by Joachim of Flora for the beginning of this third reign, nothing of the sort happened. However, it seems that the passage of a comet was observed, raising a lot of hope.

The collision with a comet as the cause of the destruction of the Earth has been one of the constants in the history of the end of the world. Much more recently, after Newton’s discovery of universal gravitation , scientists have continued to discuss the consequences of an accident of this nature.

The axis and rotation movement will be changed. The seas will abandon their old position to rush towards the new equator. A large part of men and animals will be drowned in this universal flood, all the monuments of human industry will be overturned. These are the disasters that the shock of a

Comet can produce if its mass is comparable to that of the Earth. Joachim of Flora himself, in his time, was considered a saint highly esteemed by the popes, his contemporaries. But then we realized that there was a sort of explosive charge in his conception of history.

His ideas were quickly taken up, not only by theologians and mystics who continued his ecclesial vision of the third age, but also by politicians, by the common people who quickly gave precise content to this communion, to this love. men. He said that in this last period,

There would only be monks, therefore no more ecclesiastical hierarchy. And then, taking up a word from the Gospel, the last will be first, that is to say the least. And there was a revolutionary possibility. Less taxes, less taxes, less justice, more power to the poor and even

A society was made by the poor and for the poor. The mass he celebrates here is revolutionary. It is that of liberation theology where the evangelical message borrows the words – The influence of Joachim de Flore will be lasting. The same breath which is rooted in his message will run through the movements

Of peasant revolt from the end of the Middle Ages to the present day. The idea of ​​the ultimate idea which animates this breath consists in some way of wanting to realize the kingdom of God here on earth. We, the. Christians, we believe this. Hump ​​is the sign of spiritual strength that.

We. Give God, liberator. What gives us the courage to. Continue to fight. Amen. The influence of Joachim de Flore will also be very strong on intellectual and religious circles , particularly among the Franciscans, one branch of which, the spirituals, fell under the influence of the Inquisition. A great apocalyptic catastrophe occurred

Around 1348, the Black Death. It will devastate between a quarter and half of the population in Europe. More than ever, the words of the book of John seemed prophetic on this occasion. I looked and behold. A horse of a greenish color appeared, the one who rode it was called Death.

Power was given to him over a quarter of the Earth to destroy men by the sword, by famine, by mortality and by the wild beasts of the Earth. With the discovery of America, the hope of creating a new world on earth, as promised in the Apocalypse, crossed the ocean.

Both the Franciscans who came to Mexico or the Jesuits in Brazil as well as the Protestants who settled in North America believed that America was going to be the place of the renovation of Christianity and the establishment in some way of intermediate period of peace and happiness before the Last Judgment.

It is said in the book of Revelation, chapter 7, that the missing tribes of Israel would be found before the end of the world. Well, it could be that some are an indigenous people of America, these lost tribes. And there was actually a big debate in the 16th century on this subject.

It was believed that they knew about the flood. They were waiting for a messiah, Quetzalcoatl, the feathered serpent, who was an expected god of the indigenous people of the Altiplano, Mexico, called the Aztecs, the Mochicas. Well, that would prove that these people were descended from the lost tribes of Israel.

And so, all of a sudden, the indigenous peoples could possibly be these extinct tribes who would accomplish this much desired end and this long awaited new Jerusalem that was going to be born. He took me in the spirit to a great

And high mountain and showed me the holy city, Jerusalem, coming down from heaven. Its brilliance was like that of a precious stone, a jasper stone, transparent as crystal. It had a large and high wall. Its foundations were decorated with precious stones of all kinds.

It had twelve doors and at the doors, twelve angels. To the east, three doors. To the north, three doors. To the South, three doors and to the West, three doors. The nations will walk in its light and the kings of the Earth will bring their glory to it.

The 17th century was par excellence the period of calculations of the age of the Earth. It has long been commonly accepted that the seven days of biblical creation symbolized the total duration of the world and that each day actually represented a period of 1,000 years.

It was therefore enough to go back in time, adding the periods known by history and the Bible to know in what year the world was created. Once, on this known date, one could easily deduce the end date. Archbishop James Ussher published

The most famous of chronologies in 1650, where he fixed the moment of creation on a date whose precision has passed down to posterity. October 23, 4004 BC at 9:00 a.m. It was only in the 19th century, with the discovery of dinosaurs, Darwin’s evolutionary theories and the appearance of the first

Prehistoric cultures, that it began to be believed that the age of the Earth was much older than ‘we didn’t think. And as scientific knowledge deepened, new ways of envisioning the end of the world appeared. The great universal dictionary of the 19th century, edited by Pierre La Rousse, puts forward this hypothesis.

“It is almost certain that the solid surface on which we build our cities and our homes is not more than ten leagues thick and that after this thin depth, all the metals are molten. We live on a thin raft that could sink at any moment.

A depression in the ground of the continents could easily be sufficient to bring all the water from the seas onto the inhabited land and on the other hand raise the ground which currently forms the bed of the ocean. In a flood of this nature, Paris could find itself submerged and steamboats would ply

The sea at 3 or 400 feet above the level of Notre-Dame. In Europe, and not only in Europe, but especially in Europe, a secularization of millenarianism took place in the 19th century. This is something that has a very great influence, both on thoughts that we classify in German idealism,

That is to say with Schelling or with Hegel, Schelling who explicitly claims to be Joachim Flore, like Lessing, moreover, with the idea of ​​an education of the human race and a progress of the human race. And here I would like to quote a text too

Beautiful not to be cited, by the great German romantic Schlegel, who, at the beginning of the 19th century, said “The revolutionary desire to realize the kingdom of God constitutes the beginning of history modern. What in this story is not connected in any way to the kingdom of God is just an unimportant detail.

And so, there was a single kind of fusion which meant that we considered the future, no longer so much in religious colors, but in colors of peace and happiness. And this would be brought about by technical progress, scientific progress and also progress in knowledge and general morality. Such secularization of thought does

Not mean that our apocalyptic baggage has disappeared. He remained in our culture, he lives with us. We are at Place Saint-Michel in Paris. The people there are far from thinking that the angel who presides over the place is waging the battle against the dragon described in chapter 12 of the Apocalypse.

In the same way, these passers-by who walk in Rome or Naples, as in many other cities, are under the benevolence of the woman crowned with twelve stars with the moon and the serpent at her feet, whom we saw in the book of John. These examples are just the emerging part of Lisberg.

We still have an apocalyptic mentality in the United States, especially in our perception of the world as a duality of forces, of good, evil and in our perception of our own role as that. Prescribed by God. The American War of Independence was experienced by the new citizens of this

Country as being in some way the opening of millenarianism, the opening of the thousand years of happiness within which the United States would bring to world freedom, justice and peace. And it’s a story that’s not over. I hate to say, it’s my own opinion,

That some of our terrible political positions are apocalyptic in nature. Apocalyptic thinking has influenced music, literature and especially the seventh art. An entire cinematic genre is linked to this trend. Again, she has borrowed her brand from ideologies and political systems that might seem very far from her.

We must emphasize the indisputable link that existed between millenarianism, the ideology of progress and socialism. Marx wanted to build scientific socialism as opposed to even religious socialists or utopian socialists. Marxism, which claimed to be non-utopian, in reality was also a utopia based primarily on millenarian ideology.

Marx quotes the Apocalypse about these swingers, precisely people who exchange commodities and who are caught in a sort of fetishism of commodities, of fascination with commodities and money and which no one can buy nor sell that which will have the character or the name of the beast. We can say that Marxism is

A remake, in a way, of millenniumism, because it launched a period of history, perhaps not 1000 years, but a period of history where all the problems of humanity, all the conflicts of humanity would have disappeared and humanity would be reconciled with itself and where there would be no more class struggle.

If the. 20th century, with the multiple conflicts, the extermination camps, the Cold War, gave us opportunities to believe that it would be the century of hunger, it also made us hope at times for universal happiness. As if we were going to enter an era of carelessness and progress,

Where there would be no more illness, where poverty would disappear. But at the same time, a new element had appeared, preventing us from putting the fear of the end of the world out of our minds. It is a whole era which is the era of panic fear which first manifests itself

By this image of the mushroom, this almost ancient image of the chaos instituted by human power, with what was horrible in this that we have seen the results of Hiroshima, that is to say the unfortunate people who, even today, suffer the consequences of this explosion. And then, there was

The fear of the collusion of scientific and extra-ordinary powers with military powers which would operate in secret and which, one day, would manifest itself in the form of a disaster, a cataclysm. which, once again, was no longer simply a localized cataclysm, but would engulf the entire planet. And thanks to political events

That everyone knows, that is to say the Cold War, the balance of terror, this terror has remained in the background. The end of the 20th century, coinciding with the end of the millennium, as it approached, apocalyptic fears awoke. Calculations and omens multiplied. The writings of Nostradamus were dusted off.

The fanciful interpretation of the metaphors of the book of Revelation resumed with a vengeance, which, in contact with current science fiction myths, has sometimes produced a tragic, explosive mixture. At the end of March 97, in San Diego, in the United States, the collective suicide of 39 members of the Evansgate sect took place.

We, from the super-human level in space far away, we have just left the bodies which were our earthly envelopes to return to our world. We were there to offer a way out to the kingdom of God for this civilization which will end with the millennium. If, with the change of century,

We had the right to expect a lull in our apocalyptic fears, very early on, these hopes were disappointed. So-called natural disasters have repeated themselves, leaving questions in our minds. What if we were already on the slope that would lead to a point of no return in. Of the.

Growing threats loom on the horizon. Threats linked to terrorism, overpopulation, new technologies. Just like a few centuries before, with scientific advances, new ways of imagining the end have appeared. Thus, in the field of genetic engineering, these new technologies could

Make it possible to create a superman who, when the time comes, would get rid of us. It could also lead us to an artificial world, populated by machines equipped with systems more efficient than the human brain. These machines would be capable of building themselves and building

A world that would no longer need us, the post-human world. We expect a lot from this technology to solve problems, energy and the environment, but we also expect a lot from it when it comes to future wars. And the nanotechnology weapons of tomorrow will be like the Hiroshima bomb,

Like the Hiroshima bomb was, let’s say, like the slingshot. Today we are in a situation where progress no longer has good press and even some advocate degrowth and a step backwards. This is the most serious thing. We may also find ourselves in a situation where we prevent research which, moreover,

Could enable us to overcome the difficulties. As if it were an endless story, as soon as the new pope was elected, voices were raised. A prophecy attributed to Joachim de Flore seems to have predicted that his name would be Benedict and that he would be the last pontiff. Finally,

It is perhaps enough to look carefully to find, at all times and in all places, the ingredients which, in the book of Revelation, announce the end. The angels of misfortune, the four horses, the antichrist. The word apocalypse, we know, means revelation. But what revelation is this? I believe that the revelation

Is that from all time, from all eternity, from all humanity, the destiny of humanity was to destroy itself. That doesn’t mean that it’s necessarily going to happen, because after all, man is also endowed with this capacity that we have, freedom, and the freedom to refuse one’s destiny is part of his faculties.

Humanity will continue on its path, despite all the prophecies about the post-human, capable of the best and the worst. And finally, our responsibility, the responsibility of the men who are alive today, is to try to bring about the best against the worst which always threatens.

When we look back, we can see that for millennia, the fear of the end of the world has not left us. It perhaps plays a positive role. By presenting us with real or supposed dangers in their darkest colors , fear helps us see our limits and take action.

And to look forward with confidence to new tomorrows.