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@@ -245,28 +245,3 @@ disarming radical discourses in favour of business as usual, and deeping harmful
 In all these ways, catastrophic language in green rhetoric can work to actively
 de-motivate audiences to play their part in bringing about the green movement's
 desired outcomes.
-
-For Frances Flannery, Professor Emerita of Religion at James Madison University,
-the upshot of all this is that 'We Must Stop Saying "Climate Apocalypse"'
-[@flannery-2024].
-
-Flannery emphasises that in popular imagination, 'apocalypse' signifies nothing
-more than the end of the world, ignoring the world-creating aspects of biblical
-apocalypses [@flannery-2024, p. 209]. This may be a legacy of Cold-War era
-nuclear rhetoric and science fiction, which re-purposed the symbol 'apocalypse'
-to describe the consequences of a nuclear war, while deliberately stripping the
-disaster of any redemptive afterward [@wojcik-end-of-the-world, p. 1]. Thus, she
-argues, the result of raising the threat of a 'climate apocalypse' is to 'create
-passivity rather than spur on quick and cooperative climate action' and to inspire
-mass climate anxiety. Such a fatalist narrative can also imply that human action
-is irrelevant, or encourage audiences to put their hope in 'savior figures such
-as inventors, scientists, or governments who might rescue humanity in the nick
-of time.' [@flannery-2024, p. 210]
-
-Flannery's critique would imply that green rhetors ought to avoid apocalyptic
-language. This conclusion rests on two key premises: one, that apocalyptic
-language is catastrophic in the same way which leads to fatalism, conservatism
-and post-politics as described above; and two, that catastrophe is the dominant
-effective symbol associated with apocalyptic language. In the next chapter, I
-will argue against both of these premises, using the Apocalypse of St John as
-a model of apocalyptic language.