Apocalypse Now? Jesus and the Signs of the Times

The Gospel According to St Luke for the 33rd Sunday in Ordinary Time warns of destruction and persecution. Do we face the End Times or a summons to self-assessment?

You might remember Comet Shoemaker-Levy. The size of a major U.S. city, it was discovered and tracked by astronomers — for whom it was named — wandering through our solar system in the vicinity of Jupiter in March, 1993. A previous pass near the powerful gravity of Jupiter a year earlier broke the comet into a series of town-sized debris that ended up colliding with the giant planet.

It sent a thrill through the world of astronomy and a chill through just about everyone else. What gave Jupiter a mere black eye or two would have obliterated all life on Planet Earth. This was, for science, clear evidence that an extinction level event that wiped out the dinosaurs and most life on Earth 66 million years ago was more likely than not a comet or asteroid the size of a city.

Since 1993, the scientific evidence has become clearer. That asteroid exploded with the force of a million nuclear bombs in the sea near what is now, Mexico. The event triggered massive tidal waves, earthquakes, and a global rain of red-hot debris that blocked out all sunlight for decades. Most vegetation on the Planet was gone, and would take 700,000 years to regenerate.

On the outskirts of Colorado Springs recently, researchers uncovered thousands of fossils that show how the age of mammals arose from the dust and ashes of that event. The age of mammals was allowed to happen because the age of dinosaurs was put to an end by the collision. The fossil trove of mammalian species discovered near Colorado Springs demonstrates how life on Earth was reset through that event giving way, eventually, to us.

That, at least, is the analysis of geoscientists published in the Proceedings of the National Academy of Sciences on October 21, 2019. According to the fossil record, it took 40,000 years for life in the sea to even begin to recover from the event.

So when Jesus addressed the crowd in the Gospel of St. Luke, He may have been prophetic when He said, “When these things begin to take place, look up.” Today’s listeners have a frame of reference:

“And there will be signs in the sun and moon and stars, and upon the earth distress of nations in perplexity with the roaring of the sea and the waves, men fainting with fear and with foreboding of what is coming in the world, for the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.”

— Luke 21:25-28

The above passage is immediately preceded in Luke’s Gospel by the passages that constitute the Gospel proclamation for the 33rd Sunday in Ordinary Time, the penultimate Sunday liturgy of the Church’s Liturgical Year and the Sunday preceding the Solemnity of Christ the King. The Gospel verses immediately preceding the above passage — the one you will soon hear at Sunday Mass — are filled with the doomsday language about cosmic events:

“Nation will rise against nation, and kingdom against kingdom; there will be great earthquakes, famines, pestilences and great signs from heaven. But before this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons.”

— Luke 21:10-12

Delivering us up to prisons? Lord, have mercy, not again!

Carlos Caso-Rosendi is an accomplished linguist, translator, writer and historian. Writing from Buenos Aires, Argentina, the home of Pope Francis, Carlos penned a moving and incisive summary of the state of justice in my regard awhile back. It was a brief but powerful article published simultaneously in Portuguese, Spanish, and English entitled, “Behold the Man.”

Carlos also writes periodically for other venues including The Lepanto Institute, a Catholic organization that takes its name from the Battle of Lepanto, a naval battle fought on October 7, 1571 in the Gulf of Lepanto (now called the Gulf of Corinth). The battle between the Ottoman Empire and the Holy League formed by Pope Julius II aligned the Papal States with Spain, Venice, and Genoa.

Though vastly outnumbered and outgunned, the Holy League was decisively victorious, but not without suffering the loss of many lives. The victory delivered thousands of Christian slaves and captured more than 100 ships. The battle was the first major victory of the Christians against the Ottoman Empire.

More recently, Carlos has been writing about “The Signs of the Times”, building a case for the emergence of the End Times that Jesus seems to be prophesying in the above Gospel passages. Many readers have been following his “End Time” posts. I would not even think of refuting Carlos in this. He could run circles around me with his knowledge of Prophetic literature, apocalyptic traditions, and original languages.

Several TSW  readers have mentioned his posts with various levels of concern — and sometimes excitement — that Carlos might be entirely right. I do not know whether The End is near, but in a sense it is near for all of us and we should approach our days with an eye toward what may come, as Saint Paul warned, “like a thief in the night” (1 Thes. 5:2). It is folly to get caught up in the drama all around us when heaven awaits — or not, if nothing changes.

It is difficult to refute the End Time discourse raised by Carlos, but in this both science and our faith are on the same page. Life on Earth has ended before and the scientific odds are clear that it will happen again. It is generally agreed in science that the millions of similar comets and asteroids traveling randomly through space pose an existential threat to life on Earth. It is not a matter of whether  Earth will again find itself in the crosshairs of a giant asteroid, but when.

And there are other doomsday scenarios set forth, not by Scripture, but by science. It is known today that the magnetic polarity of the Earth has shifted its positive and negative poles every few hundred thousand years. Magnetic North shifts its polarity to the South Pole. Earth is now about 100,000 years overdue for the next unpredictable shift. Our ancient ancestors may not have even noticed, but today our dependence on technology could leave us stranded in chaos for decades if global power grids and all computers suddenly became irreparably disabled by a global electromagnetic pulse.

The Temple and the Covenant

I am also always aware of the multiple layers of meaning in the parables and teachings of Jesus in the Gospels. I do not discount the literal interpretation of Prophetic and Apocalyptic Literature in Sacred Scripture, but there are other, parallel meanings in the end-of-all-things scenario that St Luke’s Gospel describes.

The above Gospel passages presented by St Luke take place on the Mount of Olives and collectively they are known as the “Olivet Discourse.” The Mount of Olives is an ancient hill to the East of Jerusalem that overlooks the city across the Kidron Valley (see 2 Samuel 15:30 and Zechariah 14:40). The Mount was famous for the large number of olive trees that grew there in the time of Jesus.

As I addressed in another post, “Waking up in the Garden of Gethsemane,” the Mount of Olives was the scene of the betrayal of Jesus in the Garden of Gethsemane, and it was the scene of His Ascension. A thousand years earlier, it was also the scene of the agony of King David after his betrayal by his son, Absalom. It is a scene of great Biblical importance for Hebrew and Christian ears.

The Gospel for the end of Ordinary Time begins with an observation by Jesus’ disciples about the “noble stones” that adorn the Temple in Jerusalem. They could be seen across the Kidron Valley from the Mount of Olives. Herod the Great began an expansion of the Temple in 19 BC. The Temple was immense, and its “noble stones” at its foundation are equally immense. Some measured forty feet in length.

Jesus tells his disciples that the indestructible appearance of the Temple is an illusion “As for these things that you see, the days will come when there shall not be left here one stone upon another” (Luke 21:6). A similar discourse also takes place in the Gospel of Matthew (24-25) and it too speaks of end times, cosmic catastrophes, heavenly signs, and the future judgment of God.

But looking at the words of Jesus in the context of his original hearers and the traditions of ancient Judaism provides a parallel meaning at the literal-historical level. Jesus was also speaking of the destruction of the Jerusalem Temple, symbolic of the Old Covenant. This places the entire “End Time” discourse in the context of His words about the Temple, the stones of which “shall not be left here one stone upon another.”

Hearing this at the Mount of Olives, the disciples of Jesus might recall something described in a recent post, “Pope Francis, President Trump, and the Rise of the Nones.” In 597 BC Babylonian invaders destroyed the Temple sending the Jews into exile.

As described in that post, King Cyrus gathered the Babylonians into an Empire and then ordered his army to restore what they had destroyed. In 538 BC, King Cyrus restored the Jews to their Promised Land and rebuilt the Temple of Solomon. It was from this period that Messianic expectations permeated Israel.

Cyrus is strikingly referred to by the Prophet Isaiah as “the Lord’s Anointed” (Isaiah 45:1), a title that Israel previously reserved only for its kings and for the expectation of a Messiah. The prophecy of Jesus at the Mount of Olives was confirmed when Roman soldiers sacked Jerusalem and destroyed the Temple in 70 AD claiming the lives of more than one million Jews.

The Image of the Invisible God

The End Times discourse of Jesus may also have referred to the future destruction of the Temple by the Roman Empire in 70 AD. The Jews regarded their Temple as a representation or microcosm of the world, an architectural model of the universe fashioned by God. The universe itself was seen by the Jews as a sort of “macrotemple,” the place where God presides and throughout which His Divine Presence permeates.

This is summarized in the Psalms “He built His sanctuary like the high heavens, like the earth which he founded forever” (Psalm 78:69). There are other Old Testament references to equating the Temple with the world. After the Genesis account of the creation of the world, God rested from all his work which he had done (Genesis 2:3). The Temple was seen as the sacred place of God’s rest. He commissioned the building of his Temple by Solomon as “his resting place forever” (Psalm 132:14 and 1 Chronicles 6:41).

The symbolism of the number “seven” also links the Temple with the Hebrew world view. In the Books of Job (38:4-6) and Amos (9:6) God’s creation of the world is described as a Temple completed and blessed on the seventh day. Solomon built the Jerusalem Temple in seven years (1 Kings 6:38) and dedicated it on the seventh month (1 Kings 8:2) during the seven day Feast of Booths — also known as the harvest Feast of the Ingathering (1 Kings 8:65).

The Prophet Isaiah’s vision of the Lord (Isaiah 6:1-7) makes a comparison that the Temple and the Cosmos are interchangeably filled with God’s glory. The train of God’s robe “fills the Temple” (Isaiah 6:1) and the angels cry out that “the whole earth is filled with his glory” (Isaiah 6:3). For the Prophet Isaiah, the Temple and the cosmos are both the house of God.

Other Jewish writers in the time of Jesus described in great detail the Temple as a model for the universe. The historians, Josephus and Philo, and the late rabbinic writings, described the Temple’s divisions, furnishings, and architecture as symbols of the cosmos, the celestial Temple.

The declarations of Jesus on the Mount of Olives in the Gospels of Saints Matthew and Luke may well portend the end of the world as Carlos Caso-Rosendi and others looking at End Time prophecy interpret them. I will not say they are wrong, for this world is most certainly turning its gaze away from God and back onto itself.

We are living in the age of humanity’s narcissism. The signs of the times certainly point to the possibility that we are witnessing the signs of an Apocalypse as large swaths of humanity desecrate the Covenant sealed with the Blood of Christ.

But the destruction of the Jerusalem Temple was also seen as an apocalypse. It was the symbolic termination of the Old Covenant and the rise of the New — in Jesus Himself. As I have written in some past posts, we live today in a spiritually very important time. Jesus is equidistant in time between us today and God’s First Covenant with Abraham.

The end may indeed be near, but regardless, life is too short to waste it in the folly of this world. Jesus is the epicenter of our time and is in Himself the Temple Covenant of Sacrifice with God. As the Second Reading for the upcoming Solemnity of Christ the King proclaims:

“He is the image of the Invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible.”

— Colossians 1:1-2

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Saint Gabriel the Archangel: When the Dawn from On High Broke Upon Us

The Gospel of Saint Luke opens with a news flash from the Archangel Gabriel for Zechariah the priest, and Mary — Theotokos — the new Ark of the Covenant.

Prisoners, including me, have no access at all to the online world. Though Wednesday is post day on Beyond These Stone Walls, I usually don’t get to see my finished posts until the following Saturday when printed copies arrive in the mail. So I was surprised one Saturday night when some prisoners where I live asked if they could read my posts. Then a few from other units asked for them in the prison library where I work.

Some titles became popular just by word of mouth. The third most often requested BTSW post in the library is “A Day Without Yesterday,” my post about Father Georges Lemaitre and Albert Einstein. The second most requested is “Does Stephen Hawking Sacrifice God on the Altar of Science?” Prisoners love the science/religion debate. But by far the most popular BTSW post is “Angelic Justice: Saint Michael the Archangel and the Scales of Hesed.”  And as a result of it, dozens of prisoners have asked me for copies of the prayer to Saint Michael. I’m told it’s being put up on cell walls all over the prison.

Remember “Jack Bauer Lost The Unit On Caprica,” my post about my favorite TV shows? In the otherwise vast wasteland of American television, we’re overdue for some angelic drama. For five years in the 1980s, Michael Landon and  Victor French mediated the sordid details of the human condition in Highway to Heaven. The series was created and produced by Michael Landon who thought TV audiences deserved a reminder of the value of faith, hope, and mercy as we face the gritty task of living. Highway to Heaven ended in 1989, but lived on in re-runs for another decade. Then in the 1990s, Della Reese and Roma Downey portrayed “Tess and Monica,” angelic mediators in Touched by an Angel which also produced a decade of re-runs.

Spiritual Battle on a Cosmic Scale

The angels of TV-land usually worked out solutions to the drama of being human within each episode’s allotted sixty minutes. That’s not so with the angels of Scripture. Most came not with a quick fix to human madness, but with a message for coping, for giving hope, for assuring a believer, or, in the case of the Angel of the Annunciation, for announcing some really big news on a cosmic scale — like salvation! What the angels of Scripture do and say has deep theological symbolism and significance, and in trying times interest in angels seems to thrive. The Archangel Gabriel dominates the Nativity Story of Saint Luke’s Gospel, but who is he and what is the meaning of his message?

We first meet Gabriel five centuries before the Birth of Christ in the Book of Daniel. The Hebrew name, “Gabri’El” has two meanings: “God is my strength,” and “God is my warrior.” As revealed in “Angelic Justice,” the Hebrew name Micha-El means “Who is like God?” The symbolic meaning of these names is portrayed vividly as Gabriel relates to Daniel the cosmic struggle in which he and Michael are engaged:

“Fear not, Daniel, for from the first day that you set your mind to understand, and humbled yourself before God, your words have been heard, and I have come because of your words. The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me. So I left him there with the prince of the kingdom of Persia, and came to make you understand what is to befall your people in the latter days . . . But I will tell you what is inscribed in the Book of Truth: there is none who contends at my side against these except Michael.”

— Daniel 10:12-14, 21

In the Talmud, the body of rabbinic teaching, Gabriel is understood to be one of the three angels who appeared to Abraham to begin salvation history, and later led Abraham out of the fire into which Nimrod cast him. The Talmud also attributes to Gabriel the rescue of Lot from Sodom. In Christian apocalyptic tradition, Gabriel is the “Prince of Fire” who will prevail in battle over Leviathan at the end of days. Centuries after the Canon of Old and New Testament Scripture was defined, Gabriel appears also in the Qu’ran as a noble messenger.

In Jewish folklore, Gabriel was in the role of best man at the marriage of Adam and Eve in the Garden of Eden. I found that a strange idea at first,  but then it dawned on me: Who else were they going to ask? In later rabbinic Judaism, Gabriel watches over man at night during sleep, so he is invoked in the bedside “Shema” which observant Jews must recite at bedtime in a benediction called the Keri’at Shema al ha_Mitah:

“In the name of the God of Israel, may Michael be on my right hand, Gabriel on my left hand, Uriel before me, behind me Raphael, and above my head, the Divine Presence. Blessed is he who places webs of sleep upon my eyes and brings slumber to my eyelids. May it be your will to lay me down and awaken me in peace. Blessed are You, God, who illuminates the entire world with his glory.”

In a well written article in the Advent 2010 issue of Word Among Us (www.WAU.org) – “Gabriel, the Original Advent Angel,” Louise Perrotta described Gabriel’s central message to Daniel:

“History is not a haphazard series of events. Whatever the dark headlines — terrorist attacks, natural disasters, economic upheavals — we’re in the hands of a loving and all-powerful God. Earthly regimes will rise and fall, and good people will suffer. But . . . at an hour no one knows, God will bring evil to an end and establish His eternal kingdom.”

East of Eden

The Book of Tobit identifies the Archangel Raphael as one of seven angels who stand in the Presence of God. Scripture and the Hebrew Apocryphal books identify four by name: Michael, Gabriel, Raphael, and Uriel. The other three are not named for us. In rabbinic tradition, these four named angels stand by the Celestial Throne of God at the four compass points, and Gabriel stands to God’s left. From our perspective, this places Gabriel to the East of God, a position of great theological significance for the fall and redemption of man.

In a previous post, “In the Land of Nod, East of Eden,” I described the symbolism of “East of Eden,” a title made famous by the great American writer, John Steinbeck, who was awarded the Nobel Prize for Literature for it in 1962. I don’t mean to brag (well, maybe a little!) but a now-retired English professor at a very prestigious U.S. prep school left a comment on “In the Land of Nod, East of Eden” comparing it to Steinbeck’s work. This has absolutely nothing to do with the Archangel Gabriel, but I’ve been waiting for a subtle chance to mention it again! (ahem!) But seriously, in the Genesis account of the fall of man, Adam and Eve were cast out of Eden to the East (Genesis 3:24). It was both a punishment and a deterrent when they disobeyed God by eating from the Tree of Knowledge of Good and Evil:

“Behold, the man has become like one of us, knowing good from evil; and now, lest he put out his hand and take also from the Tree of Life, and eat, and live forever,’ therefore the Lord God sent him forth from the Garden of Eden to till the ground from which he was taken. He drove the man out, and to the east of the Garden of Eden he placed a Cherubim, and a flaming sword which turned every which way, to guard the way to the Tree of Life.”

— Gen.3: 22-24

A generation later, after the murder of his brother Abel, Cain too “went away from the presence of the Lord and dwelt in the land of Nod, East of Eden.” (Genesis 4:16). The land of Nod seems to take its name from the Hebrew “nad” which means “to wander,” and Cain described his fate in just that way: “from thy face I shall be hidden; I shall be a fugitive and a wanderer on the earth” (Genesis 4:14). The entire subsequent history of Israel is the history of that wandering East of Eden. I wonder if it is also just coincidence that the Gospel of Saint Matthew, the only source of the story of the Magi, has the Magi seeing the Star of Bethlehem “in the east” and following it out of the east.

An Immaculate Reception

In rabbinic lore, Gabriel stands in the Presence of God to the left of God’s throne, a position of great significance for his role in the Annunciation to Mary. Gabriel thus stands in God’s Presence to the East,  and from that perspective in St. Luke’s Nativity Story, Gabriel brings tidings of comfort and joy to a waiting world in spiritual exile East of Eden.

The Archangel’s first appearance is to Zechariah, the husband of Mary’s cousin, Elizabeth. Zechariah is told that he and his wife are about to become the parents of John the Baptist. The announcement does not sink in easily because, like Abraham and Sarah at the beginning of salvation history, they are rather on in years. Zechariah is about to burn incense in the temple, as close to the Holy of Holies a human being can get, when the archangel Gabriel appears with news:

“Fear fell upon him. But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer is heard, and your wife, Elizabeth will bear you a son, and you shall call his name John . . . and he will be filled with the Holy Spirit even from his mother’s womb, and he will turn many of the sons of Israel to the Lord their God and will go before him in the spirit and power of Elijah . . .’”

— Luke 1:12-15

This news isn’t easily accepted by Zechariah, a man of deep spiritual awareness revered for his access to the Holy of Holies and his connection to God. Zechariah doubts the message, and questions the messenger. It would be a mistake to read the Archangel Gabriel’s response in a casual tone. Hear it with thunder in the background and the Temple’s stone floor trembling slightly under Zechariah’s feet:

“I am Gabriel who stand in the Presence of God . . . and behold, you will be silent and unable to speak until the day that these things come to pass.”

I’ve always felt great sympathy for Zechariah. I imagined him having to make an urgent visit to the Temple men’s room after this, followed by the shock of being unable to intone the Temple prayers.

Zechariah was accustomed to great deference from people of faith, and now he is scared speechless. I, too, would have asked for proof. For a cynic,  and especially a sometimes arrogant one, good news is not easily taken at face value.

Then six months later “Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the House of David, and the virgin’s name was Mary.” (Luke 1: 26-27). This encounter was far different from the previous one, and it opens with what has become one of the most common prayers of popular devotion.

Gabriel said, “Hail Mary, full of grace, the Lord is with thee.” His words became the Scriptural basis for the doctrine of the Immaculate Conception, that and centuries of “sensus fidelium,” the consensus of the faithful who revere her as “Theotokos,” the God-Bearer. Mary, like Zechariah, also questions Gabriel about the astonishing news. “How can this be since I have not known man?” There is none of the thunderous rebuke given to Zechariah, however. Saint Luke intends to place Gabriel in the presence of his greater, a position from which even the Archangel demonstrates great reverence and deference.

It has been a point of contention with non-Catholics and dissenters for centuries, but the matter seems so clear. There’s a difference between worship and reverence, and what the Church bears for Mary is the deepest form of reverence. It’s a reverence that came naturally even to the Archangel Gabriel who sees himself as being in her presence rather than the other way around. God and God alone is worshiped, but the reverence bestowed upon Mary was found in only one other place on Earth. That place was the Ark of the Covenant, in Hebrew, the “Aron Al-Berith,” the Holy of Holies which housed the Tablets of the Old Covenant. It was described in 1 Kings 8: 1-11, but the story of Gabriel’s Annunciation to Mary draws on elements from the Second Book of Samuel.

These elements are drawn by Saint Luke as he describes Mary’s haste to visit her cousin Elizabeth in the hill country of Judea. In 2 Samuel 6:2, David visits this very same place to retrieve the Ark of the Covenant.  Upon Mary’s entry into Elizabeth’s room in Saint Luke’s account, the unborn John the Baptist leaps in Elizabeth’s womb. This is reminiscent of David dancing before the Ark of the Covenant in 2 Samuel 6:16.

For readers “with eyes to see and ears to hear,” Saint Luke presents an account of God entering into human history in terms quite familiar to the old friends of God. God himself expressed in the Genesis account of the fall of man that man has attempted to “become like one of us” through disobedience. Now the reverse has occurred. God has become one of us to lead us out of the East, and off the path to eternal darkness and death.

In Advent, and especially today the Feast of the Immaculate Conception, we honor with the deepest reverence Mary, Theotokos, the Bearer of God and the new Ark of the Covenant. Mary, whose response to the Archangel Gabriel was simple assent:

“Let it be done to me according to your word.”

“Then the Dawn from On High broke upon us, to shine on those who dwell in darkness and the shadow of death, and to guide our feet on the way to peace.”

— Luke 1:78-79

The Eucharistic Adoration Chapel established by Saint Maximilian Kolbe was inaugurated at the outbreak of World War II. It was restored as a Chapel of Adoration in September, 2018, the commemoration of the date that the war began. It is now part of the World Center of Prayer for Peace. The live internet feed of the Adoration Chapel at Niepokalanow — sponsored by EWTN — was established just a few weeks before we discovered it and began to include in at Beyond These Stone Walls. Click “Watch on YouTube” in the lower left corner to see how many people around the world are present there with you. The number appears below the symbol for EWTN.

Click or tap here to proceed to the Adoration Chapel.

The following is a translation from the Polish in the image above: “Eighth Star in the Crown of Mary Queen of Peace” “Chapel of Perpetual Adoration of the Blessed Sacrament at Niepokalanow. World Center of Prayer for Peace.” “On September 1, 2018, the World Center of Prayer for Peace in Niepokalanow was opened. It would be difficult to find a more expressive reference to the need for constant prayer for peace than the anniversary of the outbreak of World War II.”

For the Catholic theology behind this image, visit my post, “The Ark of the Covenant and the Mother of God.”