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THIRTY-THIRD SUNDAY IN ORDINARY TIME – YEAR C

Fernando Armellini - Sat, Nov 12th 2022

COURAGE, RAISE YOUR HEADS!

Introduction

In times of political upheavals, wars, famine and pestilence follow suit. The situation of misery becomes intolerable. Rumors spread quickly about the end of the world. To give credit to their ranting, the followers of the fundamentalist sects refer to some biblical texts. The most cited is this: "There will be difficult times in the last days. People will become selfish, lovers of money, boastful, conceited, gossips, disobedient to their parents, ungrateful, unholy. They will be unable to love and to forgive; they will be slanderers, without self-control, cruel, enemies of good, traitors, shameless, full of pride, more in love with pleasures than with God” (2 Tim 3:1-4). We encounter these uncomfortable situations at every age, so those who want to make predictions about the end of the world do not have difficulty establishing the dates. And this is what the Jehovah's Witnesses do.

For the authors of the New Testament, the last times are not those coming in millions of years, but those in which we are living, the ones initiated with Easter. It is not easy to understand the meaning of what is happening in recent times. Our eyes are veiled and clouded. Too many realities are shrouded in mystery: misfortunes, inexplicable absurdities, contradictions and signs of death. It is difficult to discern a plan of God in all this.

Using apocalyptic language and images, Jesus wants to tear the veil that prevents us from seeing the world with God's eyes. When he seems to announce the end of the cosmos, he is not referring 'to' the end of the world, but helping us understand 'the' end of the world. Apocalypse does not mean catastrophe, but revelation, unveiling. We need the Word of Christ to enlighten us and, beyond the blurred path traced by men, to allow us to choose the direction that the Lord is describing.

To internalize the message, let us repeat:“Lord, stay close to me; I place my hope in you.”

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First Reading: Malachi 3:19-20

Lo, the day is coming, blazing like an oven, when all the proud and all evildoers will be stubble, and the day that is coming will set them on fire, leaving them neither root nor branch, says the Lord of hosts. But for you who fear my name, there will arise the sun of justice with its healing rays. — The Word of the Lord.

The prophet Malachi lives in a very difficult time. For several years now, the exiles deported to Babylon in 587 B.C. are back. They trusted the words of the prophets who had assured a kingdom of peace and justice. Instead, they are here in a society where robbery, harassment, and violence against the weak are unabated. These are all reasons to lose faith in God and the mediators of his Word, the prophets. Some are beginning to express their delusion and despair openly. “It is useless—they say—to serve God. There is no benefit in observing his commandments or in leading an austere life for his sake. Happy are the shameless. Those who do evil succeed in everything, though they provoke God, they remain unharmed” (Mal 3:14-15).

Malachi hears this kind of talk and is not indignant. He understands that when one is embittered, one vents this way. He understands that the people have no need of reproves but words of consolation and hope; for this, he seeks to instill courage. It’s true—he says—that the circumstances are dramatic, but one cannot falter. There is a need to continue being faithful to the Lord, and soon “you will see the different fates of the good and the bad, those who disobey God and those who obey him” (Mal 3:18).

It is at this point that our reading starts. The day is coming, blazing like an oven (v. 19). The Lord decides to strike the evil and makes the righteous triumph; he will cause a great fire and send a terrible deluge of fire. Those who do evil shall be burned to stubble, while for the righteous, “the sun of justice will shine … bringing health in its rays” (vv. 19-20).

Other prophets have spoken of this cosmic upheaval, and they added others to the image of fire. They said: at the passage from the ancient world to the new world, “the sun and moon will grow dark, and the stars lose their twinkle” (Jl 2:10-11), “that will be a day of wrath, anguish, distress, destruction, extermination … and the people will cry out in terror” (Zeph 1:14-18).

What do these dramatic expressions mean? As the followers of certain sects claim, is it about images or information on what will happen at the end of the world?

These disasters and catastrophes are spoken in the Old and New Testaments and in the so-called apocalyptic literature, which reached its peak right around the time of Jesus and the apostles. Those are colorful images that would be naive and misleading to interpret literally.

The wrath of God is an expression of his irrepressible love. With this anthropomorphism—very common in the Bible—the prophet wants to emphasize the passion of the Lord for his people who are suffering. He wants to remind everyone of the seriousness of his love, his involvement in the covenant that binds a person and, finally, his victory over all evil against every obstacle that stands in the way of his work of salvation.

The fire is not set against people but lashed out at everything that prevents a person from living: injustice, envy, greed for wealth, hatred, violence, and moral corruption. The fire is the image of God's intervention in the world to end every form of evil. Just as no blade of dry grass can escape the flames, no form of ill—says the prophet—can escape the purifying and saving intervention of God.

The message of this First Reading, therefore, is not of fear but consolation and hope. When Malachi says that the wicked will be destroyed, he is not saying that the Lord will severely punish the bad one day, throwing them into the flames of hell. His fire annihilates straw, not people, but the evil that is in every person.

The people, who listened to this encouraging message, and perhaps even Malachi, thought of an immediate but resolute intervention of God. Nothing happened. We would then expect the disappointed Israelites to set aside all these good oracles considering them blunders, hallucinations, dreams of deluded prophets. Instead, they have them stored and continued to wait with unwavering confidence for the coming of ‘the day as hot as an oven’ and the appearance of the “sun of justice.”

In the light of Easter, we are now able to re-read, to understand these texts. The sun of justice is Jesus. The day burning like an oven is that of his death and resurrection. The fire that will destroy ‘all evil’ is the Spirit that he sent us, and his Word is his Gospel that has already started to renew the face of the earth. The new world is the Kingdom of God among us, even if we have to wait until the end to see the complete triumph of good in the heart of every person.

Second Reading: 2 Thessalonians 3:7-12

Brothers and sisters: You know how you must imitate us. For we did not act in a disorderly way among you, nor did we eat food received free from anyone. On the contrary, in toil and drudgery, night and day we worked, so as not to burden any one of you. Not that we do not have the right. Rather, we wanted to present ourselves as a model for you, so that you might imitate us. In fact, when we were with you, we instructed you that if anyone was unwilling to work, neither should he eat. We hear that some are conducting themselves among you in a disorderly way, by not keeping busy but minding the business of others. Such people we instruct and urge in the Lord Jesus Christ to work quietly and to eat their own food.—The Word of the Lord.

In the community of Thessalonica, dangerous rumors were spreading: some fanatic Christians claimed that this world would soon come to an end and that Jesus would come back to start a world and a new humanity. These nonsenses stemmed from alleged visions and revelations that someone claimed to have received from God.

The stories that these exalted ones put in circulation greatly disturbed the community. Some were convinced that the return of Christ was imminent it was not worth continuing working. They wasted time in gossips and were unwilling to work, throwing into disrepute and ridicule all believers (v. 11). The situation became more and more disturbing and shocking. Paul was forced to intervene.

In the latter part of his second letter to the Thessalonians, Paul calls their attention. Above all, he reminds them of the example of his life: I have never been a slacker—he says—I have never been a burden to anyone. I have proclaimed the Gospel for free, and I did not accept alms. Well, you know that I have worked with toil and labor, day and night, not to be a burden to any of you (v. 8).

Economic independence is a source of great pride for Paul. Many times in his letters he returns to the subject (1 Thes 2:9; 1 Cor 4:12; 2 Cor 11:7-10; 12:13-18). To the elders of Ephesus, he says: “I have not looked for anyone’s silver, gold or clothing. You yourselves know that these hands of mine have provided for both my needs and the needs of those who were with me” (Acts 20: 33-34).

After presenting the example of his life, Paul quoted a proverb to the Thessalonians: “If anyone is not willing to work, let him not eat” (v. 10), and, once again, he reminds Christians “to work and earn their own living” (12). The new world is a gift from God, but it needs people's commitment to be built. Whoever does not work, whoever does not put one’s capacity at the disposal of all brothers/sisters, does not cooperate to build the kingdom of God.

 Gospel: Luke 21:5-19

While some people were speaking about how the temple was adorned with costly stones and votive offerings, Jesus said, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.”

Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?” Jesus answered, “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them! When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.” Then he said to them, “Nation will rise against nation, and kingdom against kingdom. There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.

“Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name. It will lead to your giving testimony. Remember, you are not to prepare your defense beforehand, for I myself shall giveyou a wisdom in speaking that all your adversaries will be powerless to resist or refute. You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance you will secure your lives.”—The Gospel of the Lord.

 

Luke wrote his Gospel around the year 85 A.D. In the fifty years that passed since the death and resurrection of Jesus, extraordinary events occurred. There were wars, political revolutions, catastrophes, and the temple of Jerusalem was destroyed. Christians became victims of injustices and persecutions. How does one explain these dramatic events?

Someone appeals to the words of the Master: “There will be great earthquakes, famines, and plagues … terrifying signs from heaven will be seen … they will lay their hands on you” (vv. 11-12). Here is the explanation—one begins to say—Jesus had foreseen everything. The misfortunes (especially the destruction of the temple in Jerusalem) are signs of the end of the world that is coming and that the Lord is returning on the clouds of heaven.

Today's Gospel tries to answer these false expectations and corrects the wrong interpretation that some gave to the words of the Master. His apocalyptic language already lent itself to being misunderstood. Let's look at the details of the passage.

Some people approach Jesus who is in the temple and invite him to admire its beauty: the huge, white limestone rocks perfectly squared by the workers of Herod, the decorations, the votive offerings, the golden vines hanging from the walls of the vestibule and extending more and more through the branches offered by the faithful, the facade covered with gold plates with a thickness of a coin. The rabbis maintain: ‘Whoever has not seen the temple of Jerusalem has not contemplated the most beautiful among the marvels of the world.’

The answer of Jesus is amazing: “There shall not be left one stone upon another of all that you now admire. Amazed, they ask him: When will this be and what will be the sign that this is about to take place?” (vv. 5-7). Jesus cannot specify the date: He does not know it, as he does not know the day and hour of the world’s end (Mt 24:36). He is not a magician, a soothsayer, so he does not answer.

How does Luke introduce this episode? He introduces it for a pastoral reason: he warns his communities against those who confuse dreams with reality—some exalted ones attributed to Jesus. These predictions were only the result of extravagant speculations.

The evangelist invites the Christians to stop chasing fairy tales and to reflect on the one thing that should be of interest: to collaborate in the coming of the new world, the kingdom of God. The false prophets have always presented a serious danger to the Christian communities. Luke records that Jesus is also bothered and warns his disciples against those who foretell that the world's end is near. He strongly recommends: “Do not follow them” (v. 9). The end will not come soon; the gestation of the new world will be long and difficult.

What will happen in the time between the Lord's coming and the end of the world? Jesus answers this question using apocalyptic language. He talks about peoples' uprisings against peoples, earthquakes, famines, and pestilences, terrifying events, and great signs in heaven (vv. 10-11). These will be taken up and explained later: “Then there will be signs in the sun and moon and stars, and on the earth anguish of nations, perplexed by the roaring of the sea and its waves. People will faint with fear at the mere thought of what is to come upon the world, for the forces of the universe will be shaken” (Lk 21:25-26). What does he mean to say?

One of the recurring ideas during the time of Jesus was that the world had become too corrupt and would soon be replaced by a new reality begun by God. It was said that people would be caught by great fear in the time of passage from the old to the new. The peoples and nations would be upset; there would be violence, diseases, misfortunes, and wars. The sun would appear during the night and the moon during the day; the trees would shed blood, and the stones would break into pieces and launch screams.

This language and these images were well known. Jesus uses it to say to the disciples that the passage between two eras of history is imminent. His is a proclamation of joy and hope. Anyone in pain and waiting for the Kingdom of God should know that the dawn of a new, wonderful day is about to appear. That is the reason that he urges the disciples not to be afraid: “When these things begin to happen, look up and lift up your headsbecause your redemption is near” (Lk 21:28).

After inviting them to consider the time of waiting for his return as a gestation that prepares for the delivery, Jesus pre-announces the difficulty that his disciples will have to confront (vv. 12-19). What will be the sign that the kingdom of God is being born and established in the world? It’s not the triumphs, the applauses, the approval of people, but persecutions. Jesus foresees for his disciples: prison, slander, betrayal by the family members and best friends. In these difficult situations, they may be tempted to become discouraged, think to have made wrong choices in their lives.

Why endure so much suffering and make many sacrifices? It’s all to no avail: the wicked will always continue to prosper, to commit violence, to get the better of the righteous. Jesus says that this will not happen. God guides the events of people’s lives and directs the plans of the wicked to the good of his children and the establishment of the kingdom.

“Make up your minds not to prepare your defense yet,” he recommends. What does this mean? Will the disciples have to expect miraculous deliverances? No. Jesus warns them of the danger of trusting in reasoning and calculations that people are wont to do.

If his disciples believe to be able to defend themselves using the logic of this world, instead of God’s, they will equate themselves with their opponents and will lose. They will have to happily accept that they cannot resort to the methods of those who persecute them with slander, hypocrisy, corruption, and violence. They must be convinced that their strength lies in what people consider as fragility and weakness. They are sheep among wolves; they cannot dress up as wolves. If they are consistent with the needs of their vocation, Jesus, the Good Shepherd, will defend them. He will give them power no one can resist: the power of truth, love, andforgiveness.

Finally, Jesus draws an expression much used in his time: “Not a hair of your head will perish.” He does not promise to protect his disciples from any misfortune and danger. The persecuted Christians must not expect miraculous deliverances: they will lose their properties, work, reputation, and perhaps even life because of the Gospel. However, despite contrary appearances, the Kingdom of God will continue to advance.

Those who have sacrificed themselves for Christ may not reap the fruits of the good they have sown but must cultivate the joyful certainty that the fruits will be abundant. In this world, the value of their sacrifice will not be recognized. They will be forgotten, perhaps cursed, but God—and it is his judgment that matters—will give them the reward in the resurrection of the righteous.

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