THROUGH THIS EUCHARISTIC CELEBRATION, MAY YOU DRAW STRENGTH TO KEEP AN ACTIVE VIGILANCE THAT IS ANCHORED IN INTIMATE RELATIONSHIP WITH CHRIST WHICH WOULD INFLAME YOUR HEART WITH ACTIVE WORKS OF CHARITY TOWARDS YOUR NEEDY NEIGHBOR. HAPPY SUNDAY +JOHN I. OKOYE
(Daniel 12,1-3; Hebrews 10,11-14.18; Mark 13, 24-32; 33rd Sunday: Year B)
The apocalyptic scene described in the first reading is part of the revelation granted to the prophet Daniel. It depicts the final struggle of human beings at the end of time and their subsequent resurrection, either to a life of horror or a life of glorification. The reading says that Michael rises up, in order to present those under his charge (Israel) to the judgment seat of God, or to participate in some way in the judgment itself. The distress that is to come is unparalleled. It is probably the final tribulation that will come to pass before the appearance of the eschatological reign of God. Daniel is told that those whose names appear in the book (presumably the Book of the Righteous) will be spared. They will have to endure the agony of the end- time, but they will escape ultimate destruction.
The allusion to some kind of resurrection from the dead followed by reward and punishment is clear. Since the idea of the end-time sets the context for this passage, the resurrection referred to here is the general resurrection believed to be coming at the end of time. Death is described as sleeping in the dust of the earth, and resurrection is an awakening. After they have been raised, the dead must give an account of their deeds. This is the basis upon which they are separated, some rewarded with everlasting life, others punished with horror and disgrace. Within the circle of those who are granted everlasting life, some are singled out for further distinction. Previously they had been a source of illumination in the lives of others, in the new age they will continue to shine, but then their brilliance will be seen by all. They will be like the stars in the heavens. This vision is a message of hope and challenge for those who are undergoing great distress. The righteous are encouraged to remain steadfast in their commitment. They are promised a spectacular reward if they do. The reading also warns the reprobates of the fate that awaits them. The choice is theirs as well as ours!
An understanding of the Jewish practice of sin offering is behind the explanation of the unique sacrifice of Christ in the second reading taken from the letter to the Hebrews. The primary purpose of both the Jewish ritual and the sacrifice of Christ is the expiation of sin. Because of the pervasiveness of human sinfulness and the limited efficacy of the sacrificial system, the need for expiation is constant. Therefore, over and over again priests offered sacrifices in expiation for their own transgressions and for the transgressions of the people. The efficacy of the sacrifice of Jesus, on the other hand, transcends both spatial and temporal limits. Through his unrepeatable sacrifice he is able to expiate all transgressions of all people of all time. The singular status of Jesus the priest and the inestimable value of Jesus the victim have set this sacrifice apart from all others. Total and complete expiation has been accomplished through him. There is no need for Jesus to stand and offer another sacrifice. Therefore, he takes his seat next to God in glory. This reference to Jesus enthroned in heaven next to God is significant. First, he is seated at God’s right hand, the recognised place of highest honour. Second, the image is a reference to Psalm 110, where the king is enthroned in this same place of honour, with his enemies vanquished under his feet. The juxtaposition of these images suggests that with his sacrifice, Jesus has decisively expiated all sin and conquered all evil. He has been able to accomplish what the sacrificial system of Israel, despite its preeminence, has been unable to accomplish.
The apocalyptic scene described in the first reading is part of the revelation granted to the prophet Daniel. It depicts the final struggle of human beings at the end of time and their subsequent resurrection, either to a life of horror or a life of glorification. The reading says that Michael rises up, in order to present those under his charge (Israel) to the judgment seat of God, or to participate in some way in the judgment itself. The distress that is to come is unparalleled. It is probably the final tribulation that will come to pass before the appearance of the eschatological reign of God. Daniel is told that those whose names appear in the book (presumably the Book of the Righteous) will be spared. They will have to endure the agony of the end- time, but they will escape ultimate destruction.
The allusion to some kind of resurrection from the dead followed by reward and punishment is clear. Since the idea of the end-time sets the context for this passage, the resurrection referred to here is the general resurrection believed to be coming at the end of time. Death is described as sleeping in the dust of the earth, and resurrection is an awakening. After they have been raised, the dead must give an account of their deeds. This is the basis upon which they are separated, some rewarded with everlasting life, others punished with horror and disgrace. Within the circle of those who are granted everlasting life, some are singled out for further distinction. Previously they had been a source of illumination in the lives of others, in the new age they will continue to shine, but then their brilliance will be seen by all. They will be like the stars in the heavens. This vision is a message of hope and challenge for those who are undergoing great distress. The righteous are encouraged to remain steadfast in their commitment. They are promised a spectacular reward if they do. The reading also warns the reprobates of the fate that awaits them. The choice is theirs as well as ours!
An understanding of the Jewish practice of sin offering is behind the explanation of the unique sacrifice of Christ in the second reading taken from the letter to the Hebrews. The primary purpose of both the Jewish ritual and the sacrifice of Christ is the expiation of sin. Because of the pervasiveness of human sinfulness and the limited efficacy of the sacrificial system, the need for expiation is constant. Therefore, over and over again priests offered sacrifices in expiation for their own transgressions and for the transgressions of the people. The efficacy of the sacrifice of Jesus, on the other hand, transcends both spatial and temporal limits. Through his unrepeatable sacrifice he is able to expiate all transgressions of all people of all time. The singular status of Jesus the priest and the inestimable value of Jesus the victim have set this sacrifice apart from all others. Total and complete expiation has been accomplished through him. There is no need for Jesus to stand and offer another sacrifice. Therefore, he takes his seat next to God in glory. This reference to Jesus enthroned in heaven next to God is significant. First, he is seated at God’s right hand, the recognised place of highest honour. Second, the image is a reference to Psalm 110, where the king is enthroned in this same place of honour, with his enemies vanquished under his feet. The juxtaposition of these images suggests that with his sacrifice, Jesus has decisively expiated all sin and conquered all evil. He has been able to accomplish what the sacrificial system of Israel, despite its preeminence, has been unable to accomplish.
In the gospel reading the coming of the Son of Man in the clouds, an allusion to the mysterious figure found in the book of Daniel (7,13), heralds the advent of the new age. This mysterious figure comes in power and glory, not in fury and destruction; he comes to gather the elect, not to scatter them. This is the great ingathering of the elect, the time of harvesting, the Day of the Lord. Many of the prophets described this day as one of wrath and judgment (Amos 5,18-20). However, it was originally anticipated as a joyful occasion, when God’s victory over Israel’s enemies would be celebrated. In one way or another, all of these features are present in Jesus’ pronouncement. For some it will be a day of terror and others it will be a time of rejoicing. The fig is a staple fruit in the Middle East. It grows in abundance, and for this reason the fig tree was often used as a symbol of the messianic age. In this parable Jesus points to the tree’s blossoming in the spring as a sign of the advent of the events he has just described. Unlike the ripening of the figs, which can be expected at a particular time of the year, the exact time of the coming of the new age is shrouded in mystery. In this reading one saying of Jesus seems to contradict another. He first states that the events will take place sometime during the present generation. He then claims that no one knows the exact time of their unfolding, not even the Son. Generation (genea) can refer to a descent group or to a period of time. The second meaning fits this instruction better than the first one does. Jesus is saying that the things he has described will happen before this age passes away. The reliability of his words is affirmed with a bold statement, -heaven and earth, the world as it is known, will pass away, but his words will stand. Despite this remarkable claim of authority, Jesus admits that all things are in God’s hands. Just as God exercised supreme authority over chaos at the time of creation, so the new creation is the exclusive work of God. The lesson to be learnt from all of these is: Be prepared! At all times, be prepared! Be prepared for the coming tribulations; be prepared for the appearance of the Son of man. Be prepared!Although this is not the last Sunday of the Liturgical Year, the major theme found in the readings is the end of time. The events that will usher in and will take place during this time are described in apocalyptic terms. This worldview claims that regardless of the scope and intensity of the devastation that will take place during the last days, good will ultimately triumph. For this reason, believers are admonished to trust in God.
Biblical faith holds that the struggles of life will culminate in a massive cosmic confrontation between the forces of good and the forces of evil. This last battle will be universal in scope, just like the first primordial conflict between chaos and God. God emerged from that battle victorious and subsequently created the world. Though conquered, evil was only temporarily restrained. The last battle at the end of time will be as comprehensive as was the first: the entire universe will be involved. The readings speak of a time unsurpassed in distress: days of tribulation and of cosmic disorder. However, unlike the outcome of the primordial conflict, at the end of time evil will be completely destroyed and the reign of God will endure unchallenged forever.
All of the readings state that good will finally prevail over evil. In the last days Michael (First Reading) the angelic warrior of God, will rise up. In the Letter to the Hebrews Christ is pictured seated triumphantly at the right hand of God with his enemies under his feet, a sign of conquest. Finally, in the Gospel the Son of Man, the mysterious figure from apocalyptic literature, comes in the clouds with great power and glory. All of these images are apocalyptic; each of them is hopeful. The fact that good always triumphs over evil serves to encourage the people to remain faithful, since according to this genre (that is, apocalyptic form of writing) struggle is only temporary and the outcome will be favorable. We read these stories at the close of the Liturgical Year because we are coming to the conclusion of our yearly telling of the story of salvation. However, apocalyptic images are timely whenever we find ourselves in the throes of the battle with evil. This is because apocalyptic forms of writing will remind us that good will be able to withstand evil for God the author of history is always in charge. From this we will conclude that we need only trust in God and as disciples of Jesus should be able to exhibit active vigilance, an attitude of active vigilance that is anchored in intimate relationship with the blessed Trinity and in the commitment to works of charity towards our needy neighbour. Happy Sunday! +John I. Okoye
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