Author: Msgr. Charles Pope

We are currently reading from St. Paul’s Second Letter to the Thessalonians in daily Mass, and given the focus of on the “end times,” it might be good to review certain basic Catholic teachings on this matter, the theology of which is called eschatology.

The Catholic approach to the end times is different from that in certain (but not all) Protestant circles, especially the Evangelicals, who have a strong and often vivid preoccupation with signs of the Second Coming of Christ. Many of the notions that are expressed there are either erroneous or extreme. Some of these notions are rooted in a misunderstanding of the various genres of Scripture; others are caused by reading certain Scriptures in isolation from the wider context of the whole of Scripture; and some are rooted in reading one text while disregarding others that balance it.

The Catholic approach to eschatology is perhaps less thrilling and provocative. It does not generate movie series like “Left Behind” or cause people to sell their houses and gather on hillsides waiting for the announced end. It is more methodical and seeks to balance a lot of notions that often hold certain truths in tension with one another.

What I offer here I do not propose to call a complete eschatology, only a sketch of basic principles rooted in the Catechism of the Catholic Church.

While we cannot know the exact time of His coming, there are things that both remind us of and signal His approach—if we have eyes to see them. These signs give indications only. The presence of such texts cannot be seen to overrule that He will come “on a sudden” and that many will be caught unawares.

Here are some notes from the Catechism (in black, the Blue and Red texts are my additions/comments).

1. Soon and Sudden – Since the Ascension, Christ’s coming in glory has been imminent (Rev 22:20), even though “it is not for you to know times or seasons which the Father has fixed by his own authority”(Acts 1:7). This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are “delayed” (Mat 24:44; 1 Thess 5:2; 2 Thess 2:3-12) (CCC # 673).

Of all the points the Catechism makes, this one sets the tone of balance that must be maintained. On the one hand Christ says that He is coming soon and that His coming could be both sudden and without warning, but this truth must be held in tension with other truths that set forth certain things that must be accomplished and certain signs that must appear before then. And these things are not easily or quickly accomplished.

2. Suspended – The glorious Messiah’s coming is suspended at every moment of history until his recognition by “all Israel” (Romans 11:20-26; Mat 23:39), for “a hardening has come upon part of Israel” in their “unbelief” (Romans 11:20-26) toward Jesus. St. Peter says to the Jews of Jerusalem after Pentecost: “Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old. (Acts 3:19-21)” St. Paul echoes him: “For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” (Rom 11:15) The “full inclusion” of the Jews in the Messiah’s salvation, in the wake of “the full number of the Gentiles” (Rom 11:12), will enable the People of God to achieve “the measure of the stature of the fullness of Christ”, in which “God may be all in all” (Eph 4:13; 1 Cor 15:27-28) (CCC # 674).

This going forth of the Gospel to all the nations and the acceptance of Christ by the Jews would seem to be matters that would take some time.

Has the Gospel really reached all the nations? Have the full number of Gentiles come in and are they serving God and repenting in sufficient numbers? Perhaps so, one might argue. There are very few places in the world where there is no Christian presence, and yet on a planet of seven billion people less than a third are Christian. And what is meant by the “full number” of Gentiles? That number is hidden from us and can surely be debated.

Has the “hardening” that has come upon the Israel been lifted? This, too, is debatable. Despite certain movements of “Messianic Jews,” it does not seem that the hardening that has come on Israel has been lifted in any wide sort of way or that Jesus has been recognized by “all Israel.”

3. Suffering and Sedition– Before Christ’s second coming, the Church must pass through a final trial that will shake the faith of many believers (Luke 18:8; Mt 24:12). The persecution that accompanies her pilgrimage on earth will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh (2 Thess 2:4-12; 1 Thess 5:2-3;  1 Jn 2:18-22) (CCC # 675).

Clearly, many of these troubles have afflicted the Church in every age. There has always been persecution. Many have fallen away—most into schism, some into unbelief. There have also been times when the love of many has grown cold.

Clearly these are severe problems and they have grown to envelop most of the world today. Only God knows when these signs will be present in a definitive rather than merely prefigurative way.

4. Secular Utopianism Rejected – The Antichrist’s deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the “intrinsically perverse” political form of a secular messianism (CCC # 676).

Many in human history, and especially in modern times, have advanced the notion that a secular utopia can be ushered in by human effort and by submitting to a government or worldly power or a charismatic figure.

Many repressive regimes and movements (often led by powerful or charismatic leaders) of the last century claimed the power to usher in such a utopia. The sad legacy of the 20th century shows how tragic and bloody such attempts have been.

The Church also rejects religious forms of this idea, which hold that prior to the Second Coming of Christ a period of a thousand years is set aside during which Christ will reign on earth or during which the Church will somehow attain a total victory prior to His Second Coming.

5. Second Coming follows a final unleashing of evil – The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection (Rev 19:1-9). The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God’s victory over the final unleashing of evil, which will cause his Bride to come down from heaven (Rev 13:1ff; Rev 20:7-9; Rev 21:2-4). God’s triumph over the revolt of evil will take the form of the Last Judgment after the final cosmic upheaval of this passing world (CCC # 677).

A final and intense unleashing is envisaged by Scripture and the Church, and this cosmic conflict will usher in the great triumph and the Last Judgment. This unleashing of the full power of the Devil in the very end is mysterious and difficult to understand, but it is clearly set forth in Scripture—perhaps as a final test for the Church, perhaps as a definitive demonstration of the power of God.

Balance! Please note that while we may wish to focus on just one or two of the points above, each of the five points must be held in balance. In one sense all of these signs have been present in the Church’s history, yet not in the definitive and final sense.

Thus, while these are signs that do in fact signal, accompany, and usher in the last things, exactly when and how they come together in a definitive sense cannot be known by us. If we could know, then Christ’s clear words that He will come at an hour we do not expect (cf Mat 24:44) and that no one knows the day or hour (cf Matt 24:36) would be violated.

The key point is that we must hold all five principles in balance and must accept the tension of knowing the signs but not the definitive timing.

Most errors in eschatology proceed from a lack of balance and a failure to appreciate that the final age in which we live is steeped in mysteries and meanings known fully only by God. Time itself is mysterious as are the deeper meanings of events and human history. The Lord, while giving us a framework that reminds us of His coming and signals us in a merciful way to remember, has insisted that it is not for us to know the time or season fixed by the Father, let alone the day and hour.

Humility, prayerful vigilance, readiness through obedience and the gift of holiness, along with an eager, longing heart for the Kingdom in all its glory, represent our best posture.

The Catholic approach may not be the stuff of movies or bestsellers, but it is the balanced and trusting faith to which we are summoned.

He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. The grace of our Lord Jesus be with you all. Amen (Rev 22:20-21).

In daily Mass this week (21^st Week of the Year) we are reading from the Second Letter of Paul to the Thessalonians. I thought it might be helpful to present some notes I have assembled over the years from various sources. My goal is to bring the text a bit more alive and to provide some context.

Overall context – St. Paul’s ministry in Thessalonica was cut short due to persecution, and after he left he had concerns for the wellbeing of recent converts. The first letter he sent to the Thessalonians caused some confusion and so he followed it with a second letter.

St. Paul arrived at Thessalonica, accompanied by Silas, in the course of his second apostolic journey (A.D. 49 – 52), probably in the summer of the year 50 A.D. (cf Acts 17:1).

Situated on the Aegean Sea, Thessalonica was a flourishing center of trade, thanks to its port and the presence of a large trade route nearby. It was one of the most important cities in Macedonia and there were approximately 200,000 residents at the time of Paul’s visit.

Thessalonica was a typical pagan city; archaeologists have unearthed the remains of many statues of gods. But there were also quite a number of Jews living there in St. Paul’s time. In keeping with general practice, Paul first went to the synagogue to preach Jesus as the Messiah promised in the Old Testament. He preached in the synagogue there on three successive Sabbaths (Acts 17: 2) and likely stayed in Thessalonica for about two months, lodging in the house of Jason (Acts 17:6). As a result of his preaching, many Jews and Gentiles came to believe.

His success earned him the envy of certain Jews, who organized demonstrations and attacked Jason’s house. Looking for Paul and Silas and not finding them, they arrested Jason. This led St. Paul and his companions to depart the city that same night.

How the letters came to be written – Paul’s unexpected departure from Thessalonica meant that the instruction of the recent converts was cut short. In addition, their situation became difficult due to persecution by the Jews. This led the St. Paul to send Timothy to confirm them in the faith, as he mentions in the third chapter of the First Letter to the Thessalonians.

After dispatching St. Timothy, Paul made his way from Athens to Corinth. In Corinth Timothy rejoined Paul, bringing with him a good report: The Thessalonians were persevering in faith and charity despite suffering harassment. Timothy also reported to Paul that certain questions were troubling the Thessalonians: questions about life after death and the second coming.

In response, St. Paul wrote the first letter (in the winter of 50-51), which he sent by way of Timothy in order to complete his interrupted preaching. The letter had the effect of reassuring the Thessalonians about the fate of those who had already died in the Lord. Unfortunately, some did not understand Paul correctly. In fact, some so misunderstood him that they began to give up working. This caused Paul to write a second letter (some months later) in an attempt to clear up the misunderstanding. Both letters were written while St. Paul was in Corinth. The first letter is Paul’s earliest letter in the canon of Scripture.

Basic Themes of the Letters –

The preaching of the Gospel – In evangelization, the initiative lies with God; it is He who causes the preaching of the Gospel to bear fruit. God chooses us and saves us from the wrath that is to come. He sustains our hope. It is the Holy Spirit who renders the preacher’s word persuasive. The core of preaching is the Gospel, the good news of salvation foretold by the prophets and brought to fulfillment in Jesus.

The foundations of faith and morality – These two letters, although written quite early in our history, touch on all the main truths of faith and on the foundations of Christian morality: God is our Father and the source of our salvation; Jesus is His Son and brought about our salvation by the Paschal Mystery; He will come again in power and majesty to judge the living and the dead and will judge us according to our works; The Holy Spirit, to whom is attributed our sanctification, moves us to accept with joy the preaching of the Word of God; we must be attentive and exercise self-control and sobriety.

Eschatology – Christian teaching about the end of the world and the last things received more attention than anything else in these letters. The matter is dealt with on two levels: what happens to a person when he or she dies and what will happen at the end of time when the ultimate victory of the Church is revealed. Our life does not end with death and we should not be saddened by the prospect of death, for this leads to the vision of God. Though our soul lives, our body lies in death. When Christ comes again in glory, the body shall rise as well, in glorified form.

The first letter of St. Paul to the Thessalonians caused some Christians to conclude that Christ’s second coming was imminent and to cease working. Paul wrote a second letter to make it clear that the second coming was not imminent. He goes on to tell them of some of the events that will signal it: rebellion or apostasy and the appearance of the man of lawlessness.

In the readings today the Lord describes a danger: our tendency to make light of judgment and not be sober that one day we must account for our actions. In the first reading the Lord sets forth His desire to save us, but we must understand that our will, our yes, is essential to our salvation. In the second reading (from the Letter to the Hebrews) Our Lord sets forth a plan whereby, having accepting Jesus, we can make a daily walk with Him in a kind of delivering discipline. Let’s take a detailed look at the today’s readings, hear the urgent warnings, and soberly lay hold of the solutions offered.

I. The Danger that is Described – “Lord, will only a few people be saved?” He answered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough” (Lk 13:22-30).

There is a similar text in Matthew’s Gospel, in which the Lord says, Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few (Mat 7:13-14).

Today’s Gospel is a call to sobriety and away from an unbiblical way of thinking (also antithetical to the long testimony of sacred tradition). Many people today assume a kind of universalism that presumes that most, if not the vast majority, will go to Heaven. But as we have reviewed many times on this blog before, that is not what scripture says. Indeed, scripture says the exact opposite.

And while no percentages given, no exact numbers, we ought not to interpret the text such that Jesus’ use of the words “many” and “few” come to mean nothing, or the opposite of what He says. Jesus is teaching us a sober truth: given the tendency of the human heart toward hardness, stubbornness, and obtuseness, many are on a path that rejects His offer of a saving relationship, rejects His offer of the Kingdom and its values.

And though many today wish to consider the teaching on judgment and the existence of eternal Hell untenable, this is largely due to the modern tendency to refashion God and the faith according to modern preferences rather than to cling to what is true and revealed.

In doing so, God is reduced to an affirmer, an enricher, a facilitator, or merely one who takes care of us. (These are all true descriptions, but they only partially describe Him.) Absent from these descriptions is the true essence of God as absolutely holy, just, pure, and undefiled; and as the one who must ultimately purify His faithful, with their consent, to reflect His utter purity and glory. Those who attempt to “refashion” God into a more palatable version are the ones to whom the Lord says, “I do not know where you are from.”

Those who set aside Hell also attempt to refashion human freedom, which God has given us as our dignity so that we can freely love Him and what He values in a covenant relationship, rather than serving Him as slaves. I have written more on this topic here: Hell has to Be.

For now, let it be said that the reality of Hell is taught clearly and consistently in Scripture. It is taught to us in love as an urgent warning about the seriousness of our choices, which build to a final decision. No one loves you more than does Jesus Christ, yet no one spoke of judgment and Hell more than He did.

Some today also object to any “fear-based” argument related to the faith. But this is not a reasonable posture to adopt when dealing with human beings. The fact is that we require and respond to a variety of different types of appeals. And while an appeal to fear may not be rooted in the highest goals, it remains an important appeal rooted in well-ordered self love.

Jesus certainly saw fit to appeal to the fear of punishment, loss, and Hell. In fact, one could argue that this was His primary approach and that one would struggle to find many texts in which Jesus appealed more to perfect contrition and a purely holy fear rooted in love alone. In dozens of passages and parables, Jesus warns of punishment and exclusion from the Kingdom for unrepented sin and for the refusal to be ready. Here are just a few examples:

1. Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it (Matt 7:13-14).
2. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth (Mat 13:41-42).
3. Therefore, keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. If he comes suddenly, do not let him find you sleeping. What I say to you, I say to everyone: “Watch!” (Mk 13:35-37)
4. And take heed to yourselves, lest at any time your hearts be overcharged with carousing, and drunkenness, and cares of this life, and so that day come on you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch you therefore, and pray always, that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man (Luke 21:34-36).
5. But about that day or hour no one knows …. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. … Therefore, keep watch, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect him (Matt 24:36-39; 42-44).
6. The lord of that servant shall come in a day when he looks not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth (Matt 24:51).
7. Then the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. Later the others also came. “Lord, Lord,” they said, “open the door for us!” But he replied, “Truly I tell you, I don’t know you.” Therefore, keep watch, because you do not know the day or the hour (Matt 25:10-13).
8. Then he will say to those on his left, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat …” Then they will go away to eternal punishment, but the righteous to eternal life (Matt 24:41-42, 46).
9. Whoever looks on a woman to lust after her has committed adultery with her already in his heart. And if your right eye causes you to sin, pluck it out, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell (Matt 5:28-29).
10. Again, anyone who says to a brother or sister, “Raca,” is answerable to the court. And anyone who says, “You fool!” will be in danger of the fire of hell (Matt 5:22).
11. And if your foot offend you, cut it off: it is better for you to enter into life halt or maimed, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dies not, and the fire is not quenched (Mk 9:45-46).
12. Friend, how came you in here not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth. For many are called, but few are chosen (Matt 22:12-14).
13. Then said Jesus again to them, “I go my way, and you shall seek me, but you shall die in your sins: where I go, you cannot come. … I have told you that you will die in your sins; if you do not believe that I am he, you will indeed die in your sins” (John 8:21, 24).
14. So by their fruits you shall know them. Not every one that said to me, “Lord, Lord,” shall enter into the kingdom of heaven; but he that does the will of my Father which is in heaven. Many will say to me in that day, “Lord, Lord, have we not prophesied in your name? And in your name have cast out devils? And in your name done many wonderful works?” Then I will tell them plainly, “I never knew you. Away from me, you evildoers” (Matt 7:20-23).
15. He said to them, “Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:15-16).
16. He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day (John 12:48).
17. Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood. “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star” (Rev 22:14-16).

Now the goal in all these appeals, fear-based or not, is not to be scared per se, but to be sober, to develop a sense of urgency in following the call of God, and to summon others to saving faith. Sinner, please don’t let this harvest pass, and die and lose your soul at last.

The text says that salvation is not attained by everyone, that some are not “strong enough,” that many are on a road that does not lead to glory. The text urges us to be awake, sober, and urgent in securing salvation for everyone we meet.

Many today think of Hell as a place only for the extremely wicked (murderers, genocidal maniacs, serial rapists, etc.). But as the texts quoted above teach, there are many other paths that also lead away from Heaven (and toward hell): lack of forgiveness, preoccupation with cares of the world, and unrepented sexual sins such as fornication, homosexual acts, and adultery. Wealth also create difficulties that make it hard to enter the kingdom. Still others cannot and will not endure persecutions, trials, or setbacks related to the faith and instead choose to deny Christ before others.

The fact of the matter is, many people just aren’t all that interested in Heaven; they reject many of its values such as forgiveness, chastity, and generosity. They aren’t strong in their desire. They aren’t “strong enough” to make the journey.

Thus Jesus describes in this passage a danger about which we must be sober.

II. The Divine Desire – Today’s first reading (from Isaiah) assures us that God wants to save us all. If there is resistance to Heaven and being in relationship with God forever, it comes from our side, not God’s. I come to gather nations of every language; they shall come and see my glory. … that have never heard of my fame, or seen my glory; and they shall proclaim my glory among the nations. … Some of these I will take as priests and Levites, says the LORD (Is 66:18-21).

Other texts in Scripture also speak of God’s desire to save us all and of His extending the offer of saving love to all:

1. “As surely as I live,” says the LORD, “I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?” (Ez 33:11)
2. God our Savior … wants all people to be saved and to come to a knowledge of the truth. … And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a true and faithful teacher of the Gentiles (1 Tim 2:3-7).
3. The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance. But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare (2 Peter 3:9-10).
4. Seek the LORD while He may be found; Call upon Him while He is near. Let the wicked forsake his way and the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon (Isaiah 55:6-7).

God is not our adversary in salvation; He is our only way. He wants to save us, but He respects our choice.

III. The Discipline that Delivers – If, then, we are stubborn and stiff-necked (and we are) and yet God still wants to save us, how is this to be accomplished? The first step, of course, is to accept the Lord’s offer of His Son Jesus, who alone can save us. We do this through faith and baptism as well as through the daily renewal of our yes, by God’s grace.

The second reading (from Hebrew) also spells out for us a way in which God, by His grace, works to draw us deeper into His saving love and path:

My son, do not disdain the discipline of the Lord or lose heart when reproved by him; for whom the Lord loves, he disciplines; he scourges every son he acknowledges. Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it (Heb 12:5-7).

In these words is a kind of “five-point plan” for remaining in God’s saving love:

1. Respect God’s Regimen – My son, do not disdain the discipline of the Lord … The Greek word translated here as disdain is ὀλιγώρει (oligorei), which means more literally to care too little for something or to fail to accord it proper respect. The word translated here as discipline is παιδείας (paideias), which refers to the training and education of children so as to bring them to proper maturity. Hence the text here is telling us that God’s discipline for us is not punitive per se but is developmental and necessary for us; we ought not to make light of our need for this sort of training and discipline. While we may like to think of ourselves as “mature” in the face of God and His wisdom, we are really little children in great need of growing up into the fullness of Christ.
2. Reconsider When Reproved – … or lose heart when reproved by him. Here, too, analysis of the Greek text is helpful. The word translated here as “reproved” is ἐλεγχόμενος (elenchomenos), which more fully means to be convinced with compelling evidence that one is wrong or to be compelled to make a correction in one’s thinking. And thus, though we may bristle or feel discouraged when corrected, we ought to remember that God is all-wise and must remain open to being convicted by the truth He brings to us. Though the truth may at first challenge us, we ought to reconsider and remember that the truth ultimately sets us free.
3. Remember His Regard – … for whom the Lord loves, he disciplines; he scourges every son he acknowledges. … God treats you as sons. For what “son” is there whom his father does not discipline? God does not discipline us for His own sake, to show power or to demonstrate who is in charge. He disciplines us because He loves us and wants to save us. He is our Father, not our taskmaster. We are His children. We ought to remember the regard, the love He has for us and be mindful that He does not punish for the sake of His ego, but for the sake of us, His sons and daughters.
4. Remain Resolved – Endure your trials as “discipline.” The important reminders must be constantly held by us. Our flesh wants to rebel and our fragile egos bristle easily, but we must endure; we must resolve; we must persevere and remain on the path God sets out for us.
5. Receive the Reward – At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.

Thus today we have a sober teaching from the Lord, who describes a danger about which we must be sober. And while the readings also describe His divine desire to save us, there is also a need for a discipline that delivers us.

We ought to be sober about what the Lord teaches. There are too many today who are not sober that many are going to be lost. Because of this, they often do not attend to their own souls let alone the souls of others.

But if Jesus is sober and He suffered so, why not us? If your children or grandchildren are away from the Church, not praying, not receiving the sacraments, awash in sinful habits, and likely locked in serious and unrepented mortal sin, do not take this lightly. The Lord warns and warns and warns. Do not brush this off or take refuge in false and unbiblical claims that presume nearly universal salvation.

The Lord demands from us a sober and biblical zeal for souls, rooted in a sober comprehension that we humans tend to stray and that we mysteriously do not seem to want what God offers. Being sober helps us to be urgent, and urgency makes us evangelical enough to go to those we love and say, “Sinner don’t let this harvest pass, and die and lose your soul at last!”

The Gospel from Thursday’s Mass (Thursday of the 20^th Week of the Year) contains one of the most shocking parables Jesus ever told. It is the Parable of the Wedding Feast from the Gospel of Matthew, and it tells the story of a king who gives a wedding banquet for his son. Most know it well, but in case you want to review it, the full text is available here: Parable of the Wedding Feast.

It does not take a degree in biblical theology to understand that this parable is an allegory. The “king” is God the Father, the “son” is Jesus, and the wedding feast is the great wedding feast of the Lamb described in the Book of Revelation:

Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteousness of God’s holy people.) Then the angel said to me, “Write this: Blessed are those who are invited to the wedding supper of the Lamb!” And he added, “These are the true words of God” (Revelation 19:6-9).

The invited guests are the Jewish people of that time who, when the feast is ready, ignore or reject it for various reasons. Some guests express concerns for land (I just bought a farm) or profit (I own a business). And a group of them (for unknown reasons) lay hold of the king’s servants (who represent the prophets and, later, the Apostles), beating and even killing them.

This rejection represents not just the rejection by the Jews of history, but also the long human history of ignoring or rejecting God in favor of worldliness (land), profit (business), and hostility to the truth (the beating and killing of the king’s servants (the prophets and Apostles)).

And yet the focus is on the rejection by the Jews of the time, for the parable calls them the “invited guests.”

The reaction to their rejection, related by Jesus Himself, is that the king (God the Father) was enraged and sent his troops, destroyed those murderers, and burned their city (Matt 22:6).

This detail is especially shocking to many modern readers, because we have bought into a watered down notion of the holiness of God and the significance of human choice for or against Him. The common modern vision of the Father is that of a doting older man (like George Burns or Morgan Freeman) who exists more to get us out of trouble and offer friendly advice than to summon us to holiness, obedience, and a critical choice.

But take note: this detail of the king burning their city is told by Jesus Himself. And as we shall see in this coming Sunday’s Gospel about the wide and narrow roads, He is not playing around! However we want to “rework” God and render Him harmless, however we want to try to oppose God’s love and justice, however we want to render human choice insignificant, the biblical text will have none of it. The bottom line is that no one loves you more than does Jesus Christ, yet no one warned of judgment and Hell more than He did.

Don’t be surprised if this parable shocks you; it is meant to do so. It is a call to sobriety in the face of the four most critical truths of our life: death, judgment, Heaven, and Hell. This parable teaches that we will either enter the wedding feast and celebrate with the Father or we will be caught up in the conflagration when the Lord comes to judge this world by fire (e.g., 2 Pet 3:7; Malachi 4:1; 2 Thess 1:7).

Add to this shock the fact that the parable was actually fulfilled in 70 A.D. (as a kind of precursor to the final end of the age) when, after forty years of pleading with the Jewish people to come to Christ, a fiery destruction came upon Jerusalem. After rejecting the Lord’s warnings (cf Matthew 24, 25; Mark 13; Luke 21), rejecting the call of the early Apostles and Church, and picking a pointless war with the Romans, the Jewish nation was utterly defeated. Jerusalem was sacked and burned and more than a million Jews were killed.

The choice is ours, but the judgment is certain to come: “God gave Noah the rainbow sign, no more water but the fire next time!” (Negro spiritual)

The only safe place to be is at the wedding feast of the Jesus the Lamb, who saves us from the wrath to come (1 Thess 1:10).

Jesus, with weeping, had warned,

Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate (Matt 23:37).

The next shocking part of the parable comes in the second half. The enraged king (God the Father) orders his servants to go into the streets and gather everyone they can. This detail represents going out to the Gentiles and the Great Commission.

Thanks be to God that the response is good and the banquet is filled. But then comes yet another shock:

When the king came in to meet the guests he saw a man there not dressed in a wedding garment. He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence. Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’ Many are invited, but few are chosen.

This makes us moderns wince. Perhaps part of our trouble with these verses is that we may think that the newly invited guests were dragged in right off the street with no chance to change clothes. But there is nothing in the text to suggest that they were not given time to don their wedding clothes. The other guests all seem to be clothed properly and the focus shifts to one man who is not properly dressed.

Whatever the debated cultural parameters of the story, the theological parameters are more clear. The wedding garment is provided by the king (God the Father), who clothes us in righteousness at our baptism.

For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear. (Fine linen stands for the righteousness of God’s holy people.) (Rev 19:8)

Yes, this is the baptismal gown, the robe of righteousness, which God gives to the baptized, who have been washed in the blood of the Lamb! In the Baptismal Rite, the celebrant points to the white garment of the newly baptized and says,

You have clothed yourself in Christ. Receive this baptismal garment and bring it unstained to the judgment seat of our Lord Jesus Christ, so that you may have everlasting life (# 578).

In the parable, the man is without a wedding garment not because he is poor or was pulled in off the street, but because he cast aside the garment he was given. Remember that the garment is no mere piece of cloth; it represents righteousness. And this righteousness is received and must be cherished. Without it, we cannot endure or remain at the Wedding Feast of the Lamb, which is Heaven.

Thus ends one of the most shocking parables Jesus ever told. (We will examine the “many are called but few are chosen” aspect of the text this coming Sunday.) And though the parameters of this parable do shock, Jesus speaks them with an urgent love to bring forth godly repentance from us and to stir an evangelical urgency in us to reach others before “Great and Terrible Day of the Lord” comes (cf Joel 2:31; Mal 4:5 inter al). On that day there will be only two places: safe at the wedding feast with the Lord or outside in the fiery judgment that is coming on this world.

An old spiritual says,

“God’s gonna set this world on Fire one of these days.”

Another old spiritual goes like this:

“I got a robe, you got a robe, all God’s children got a robe. When I get to heaven gonna put on my robe and go wear it all over God’s heaven! Everybody talkin’ bout heaven ain’t a goin’ there!”

Make sure you’ve got your robe and keep it washed in the blood of the Lamb.