The texts from the Roman Catholic Lectionary today call us to awareness that now is the time for action to combat evil in society as we contemplate the end times.
In the time of Christ
The reading from the Book of Revelation is a mystical vision of the time we live with Christ (The Thousand Years) before the dead are judged and we welcome the New Heaven and the New Earth.
* [20:1–6] Like the other numerical values in this book, the thousand years are not to be taken literally; they symbolize the long period of time between the chaining up of Satan (a symbol for Christ’s resurrection-victory over death and the forces of evil) and the end of the world. During this time God’s people share in the glorious reign of God that is present to them by virtue of their baptismal victory over death and sin; cf. Rom 6:1–8; Jn 5:24–25; 16:33; 1 Jn 3:14; Eph 2:1.1
Psalm 84 praises the joy of worship in the Temple.
* [Psalm 84] Israelites celebrated three pilgrimage feasts in Jerusalem annually. The Psalm expresses the sentiments of the pilgrims eager to enjoy the divine presence2.
In the Gospel of Luke, Jesus presents the lesson of the fig tree.
* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37.3
Molly Mattingly comments that the book of Revelation is not a fairy tale, but a mystical vision; still, they share themes and symbols, like the dragon.
Stories like that may be literally fictional, but they can powerfully tell deeper truths about human nature, good, and evil. Stories are most powerful when they echo the Gospel truth we believe: good wins, love wins, because Christ has already defeated death and darkness and invited us to come with him into new life.4
Don Schwager quotes “My words will not pass away,” by an anonymous early author from the early Greek fathers.
"This generation' refers both to those who suffer temptation and to those who cause it. It refers to sinners among men and to the demons who are at work in them. For neither group will cease being in the world until its consummation. For Christ said, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 25:41). Moreover, it is necessary that the source of temptation be preserved as long as there is faith which needs testing. It is also possible, however, that 'this generation' refers to those mortal Christians who would not pass over into eternal life and be made immortal and impassible 'until' all the events about which Christ was speaking had taken place. "'Heaven and earth will pass away, but my words will not pass away' because heaven and earth were created to serve you, but my words were uttered to govern you. Both heaven and earth are subject to vanity, as the apostle said, 'Creation is subject to vanity' (Romans 8:20). Truth, however, is by nature unable to deceive and can never die." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 49, the Greek fathers).5
The Word Among Us Meditation on Luke 21:29-33 notes it is good to be prepared to welcome the Lord when he returns. But many of these passages, like today’s Gospel, can also be read in the light of the kingdom’s presence among us right now. Yes, there is more to come, but we are already living in that new creation in which Jesus, the crucified and risen Lord, reigns.
Now, it’s easy to see God’s kingdom breaking into our world through the selflessness or generosity of the people around us. But the kingdom is also at hand when situations don’t look quite so heavenly. Sometimes family gatherings become contentious. Or the gift giving of the holiday season only makes you feel more lonely. Or severe weather highlights the plight of the homeless. But the kingdom is still there. Jesus is there, suffering with the poor and mourning over our divisions. He is there, embracing us in our isolation.6
Friar Jude Winkler explains we are now living in the reign of Christ for a long time after the Resurrection. Our freedom includes the choice to cancel our names in the Book of Life. Friar Jude reminds that Luke saw signs of Christ in our world now and at the end of time.
Fr. Richard Rohr, OFM, comments that in the midst of the intense struggle for civil rights, Thomas Merton insisted that Christians had a moral duty to address racism—on a personal and systemic level.
The race question cannot be settled without a profound change of heart, a real shake-up and deep reaching metanoia [Greek for repentance or change of mind] on the part of White America. It is not just [a] question of a little more good will and generosity: it is a question of waking up to crying injustices and deep-seated problems which are ingrained in the present setup and which, instead of getting better, are going to get worse. [1]7
Our Life with Christ, baptized as priest, prophet, and king, informs our action against the evil systems that continue to exist in our society.
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