The texts from the Roman Catholic Lectionary today resonate with the reality of Nature around us in November coming to the end of another season of growing and life.
Fall and Faith
The reading from the Book of Daniel declares the Resurrection of the Dead.
* [12:2] Many of those who sleep: Daniel does not envisage the universal resurrection as later developed. Two groups are distinguished, one that rises to eternal life, the other to reproach and disgrace. Then “those with insight” (11:33–35) are singled out for special honor.1
Psalm 16 is a song of Trust and Security in God.
* [16:10] Nor let your devout one see the pit: Hebrew shahath means here the pit, a synonym for Sheol, the underworld. The Greek translation derives the word here and elsewhere from the verb shahath, “to be corrupt.” On the basis of the Greek, Acts 2:25–32; 13:35–37 apply the verse to Christ’s resurrection, “Nor will you suffer your holy one to see corruption.”2
The reading from the Letter to the Hebrews celebrates Christ’s One Sacrifice instead of many.
* [10:11–18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Heb 10:11), Jesus offered a single sacrifice that won him a permanent place at God’s right hand. There he has only to await the final outcome of his work (Heb 10:12–13; cf. Ps 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jer 31:33–34) that has rendered meaningless all other offerings for sin (Heb 10:14–18).3
In the Gospel of Mark, the Coming of the Son of Man recalls the lesson of the Fig Tree and the necessity for watchfulness.
* [13:3–37] Jesus’ prediction of the destruction of the temple (Mk 13:2) provoked questions that the four named disciples put to him in private regarding the time and the sign when all these things are about to come to an end (Mk 13:3–4). The response to their questions was Jesus’ eschatological discourse prior to his imminent death. It contained instruction and consolation exhorting the disciples and the church to faith and obedience through the trials that would confront them (Mk 13:5–13). The sign is the presence of the desolating abomination (Mk 13:14; see Dn 9:27), i.e., of the Roman power profaning the temple. Flight from Jerusalem is urged rather than defense of the city through misguided messianic hope (Mk 13:14–23). Intervention will occur only after destruction (Mk 13:24–27), which will happen before the end of the first Christian generation (Mk 13:28–31). No one but the Father knows the precise time, or that of the parousia (Mk 13:32); hence the necessity of constant vigilance (Mk 13:33–37). Luke sets the parousia at a later date, after “the time of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–25:46.4
Scott McClure comments that the drama spoken of in these readings is, quite literally, earth-shattering.
Can we feel this sense of joy in the inheritance God makes available to us? If not, how can we come to know it or, if we’ve lost it, recapture it? As tempting as it is to try and close this reflection with a neat and tidy answer, sometimes it is a question rather than an answer that we need to sit with and pray with. I pray we may all come to know this joy through personal encounter with Jesus in his infinite love.5
Don Schwager quotes “My words shall not pass away,” by Gregory the Great (540-604 AD).
"Nothing of this world is more durable than the heavens and the earth, and nothing in the order of nature passes away more quickly than speech. Words, as long as they are incomplete, are not yet words. Once completed they cease utterly to be. In fact they cannot be perfected except by their own passing away. Therefore he says: 'Heaven and earth shall pass away, but my words shall not pass.' As if he were openly to say: all that seems to you enduring and unchangeable is not enduring and without change in eternity. And everything of mine that seems to pass away is enduring and without change. My speech, that seems to pass away, utters thoughts (sententiae manentes) which endure forever." (excerpt from HOMILIES 1)6
The Word Among Us Meditation on Hebrews 10:11-14, 18 comments that we can “confidently approach the throne of grace to receive mercy and to find grace for timely help” (Hebrews 4:16).
Keep this magnificent truth in the forefront of your mind, especially when you start to feel discouraged by your sin or if you begin to feel the pangs of guilt for sins you’ve already confessed. Jesus is seated “forever at the right hand of God,” and all his enemies—especially sin—are being made his footstool (Hebrews 10:12, 13). He is also standing by your side, assuring you of his mercy and salvation. Take some time right now to silence your heart and listen to him. “All praise to you, Jesus! You are my salvation!”7
Friar Jude Winkler discusses the apocalyptic literature of Daniel invoking Michael the Archangel to command the armies of heaven so that God’s will would be done on earth. In the Mass, the Cross is “re-presented” as we experience being outside time and space. Friar Jude reminds us that Jesus has invited us to already be living in eternity as we come to appreciate the signs around us of our personal end times.
Fr. Richard Rohr, OFM, has recognized the power of Twelve-Step programs to bring about spiritual transformation. The steps parallel the counterintuitive wisdom of Jesus.
Addicts—which I’m convinced are all of us, in one way or another—have an intense resistance to change. We like predictability and control. That’s one of the reasons addicts find it easier to have a relationship with a process or a substance rather than with people. Unlike objects, people are unpredictable. Having a drink, making a purchase, or turning to our devices can change our superficial mood very quickly. Even though the mood shift doesn’t last, it makes us feel like we are in control for a while. We don’t have to change our thinking or way of relating to people. We don’t have to sit with our boredom, discomfort, or anger, which short-circuits our ability to grow up and to move beyond whatever is in our way.8
Nature, in the Fall, is a nudge from the Spirit to be prepared to die to self on the path to fullness of life.
References
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