In yesterday’s Gospel for the First Sunday of Advent, the Lord described a kind of self-destructive cycle that assails us and then proposed a solution. In this post there is an attempt to focus in a bit more on the solution proposed by the Lord.
But to review the problem, the self destructive cycle recall this text from yesterday’s Gospel:
Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise like a trap. (Luke 21:34-35)
To describe the cycle of the problem in more modern terms:
Excess and over indulgence (carousing) dissipates our strength and
Causes many inner divisions where we are pulled in 80 different directions (anxieties of daily life). The Greek word translated here as “anxiety” is μερίμναις (merimnais) meaning more literally “a part, separated from the whole;” “that which divides and fractures a person into parts.”And so we are torn, divided within.
This in turn causes many to “medicate” their stress and anxiety with alcohol (drunkenness) or its equivalent (i.e. sex, drugs, addiction to TV or other diversions. Anything to divert our mind from its many conflicts and inner troubles). But this of course is the “hair of the dog that bit us.” And thus the cycle deepens wherein we return to the very world that troubles us and divides us and to dive even more deeply into its excesses. And so our indulgence deepens. Just “one more drink” will seal the deal. Or so we think. And thus the cycle deepens.
This leads ultimately to heavy heart (drowsiness), a heart that is heavy, burdened, troubled, divided and too dull and weary to love the One for whom it was created.
So then here is the diagnosis of the problem. But what is the solution, what is the healing? The Lord says,
Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man. (Luke 21:35-36)
And thus the Lord counsels that we be vigilant, that we be watchful. In other words that we first come to understand the problem, the devastating cycle that sets up in us, and, knowing its moves, be vigilant to stops its advance. We are to name the demon of excess and rebuke its power and all the consequences that flow from it.
He then tells us to pray. In other words, we are to focus on our true center, Jesus Christ. And, having focused our gaze on Jesus, we are to let him order our whole life.
The fact is, most of us want too many things. These things are not bad in themselves, but they are too much and they weigh us down. The secret to life, to happiness and order is to want one thing, and that then to allow that one thing to order everything else.
Consider the Rose window at the upper right of this post. It is a photo of the Rose Window in my parish. Note that Jesus is at the center, seated in Glory. Around that true center of our life we may consider the may many ‘petals’ that surround the true center. These are things like family, marriage, career, home, things, possessions. And to the degree that all these ‘petals’ are orderly it is only that Jesus is at the center.
And this is an image for our life, or what it should be. It is an image of what Jesus is talking about when he tells us to be watchful for the troubles of excess and to pray, that is, order our lives around him. Jesus told the anxious Martha that only one thing is necessary, to )like Mary) sit at the feet of Jesus, listen to him and let him order our lives.
It’s all right there, pictured in the Rose Window. Look! Do we understand?
One of the great lies of the world is that we “can have it all!” We live in the age of great and seemingly endless possibilities and the fact is we want too many conflicting things. We want to be popular, but we want to stand for something. We want our kids to be raised well, but we want double incomes. We want good health, but we want to eat rich foods and avoid exercise. We want God, but we want the world too.
The fact is we cannot have everything and we must make choices. In choosing certain things we preclude other things.
But the real key in life is to learn to do just one thing, to want just one thing. This theme of unity, of doing and wanting one thing is a consistent theme of Scripture. Lets look at some passages and see what they have to tell us.
This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, be thus minded…(Phil 3:13)
“Martha, Martha,” the Lord answered, “you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her.” (Luke 10:41)
One thing have I asked of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple. ( Ps 27:4)
A double minded man is unstable in all his ways (James 1:8 )
Jesus replied, “No one who puts his hand to the plow and looks back is fit for the reign of God (Lk 9:62)
No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money (Matt 6:24)
Elijah went before the people and said, “How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him.” But the people said nothing (1 Kings 18:21)
O adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God (James 4:4)
And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you would turn to the right or to the left. (Isaiah 30:21)
Well, you get the point. We have a decision to make. We are to choose God and let Jesus be the center of our life. And thus he is to be the priority over the world. But the problem is that most of us want both. And if most are honest there will be an admission that the world is actually desired more than God.
But true serenity can only be found by seeking God, alone and above every desire. Our hearts were made for God. He has written his name on our heart and He alone can fulfill us. Yet, we waver, we want everything. And, frankly these endless desires torture us. They are in conflict with each other and ultimately they are never satisfied anyway.
The grace for which to pray is to be single-hearted, to want only one thing, to want only God. The beatitude for which to pray is: Blessed are the pure of heart, for they shall see God (Matt 5:8)
But most people miss the inner meaning of this beatitude, which is the meaning of the Rose window above. The Greek word in this passage, καθαροὶ (katharoi) is usually and properly translated as clean or pure in the usual sense. But a more extended meaning refers to something that is pure, in the sense of being unmixed with anything foreign, unalloyed. Hence there is the concept here of being single-hearted, having a pure and single motive, the desire to see God. This is a very great blessing and God can give it to us. Psalm 86:11 says, Give me an undivided heart O Lord, that I may fear your name. The Latin Vulgate renders this verse as simplex fac cor meum (Make simple my heart). This is a great gift for which to pray: a simple, undivided heart. A heart that desires only God and what would lead me to him.
And by this one desire every other decision and desire is subsumed. This is what Paul means when he says, this one thing I do. He does not mean that he does not go here and there, or eat, or sleep. He simply means that everything he does is focused on, and supports the one thing: his goal to be with God forever.
A man journeying from Washington to New York would be on a fool’s errand if he took a road heading south. His destination is north. He may pull aside to get gas, or rest his eyes, but these things are only done to help him toward his goal.
A marathon runner does not stop to talk with friends, or step into a local bookstore to browse. He does one thing, he runs, he pursues the goal. Perhaps he will accept water offered. He might stop for brief moment to tie his shoe, but he only does these things because they help him to his goal.
But too many Christians who say heaven is their goal are heading south and stepping out of the race on fool’s errands.
The gift to be sought from the Lord is to be single-hearted, to have an undivided heart, the gift to do just one thing. Otherwise we are compromised, double-minded and just plain tired.
An old song says, Jesus, you’re the Center of my Joy. All that’s good and perfect comes from you. You’re the heart of my contentment, hope for all I do. Jesus, you’re the center of my life.
Not a bad Advent message. In this, the busiest of times, just before Christmas, move to the center, look to Jesus and, looking to him, let him order our fractured and anxious lives.
This movie clip is from City Slickers and has an essential rule to remember. Please note there is one bad word in the clip but it “helps” make the point –
As we begin the Advent Season, we are immediately drawn into its principle theme of preparation and readiness for the coming of the Lord. The first coming of the Lord has already been fulfilled at Bethlehem. And while we should prepare spiritually for the coming Christmas Feast, these first weeks of Advent bid us to focus even more on the Second Coming of the Lord in Glory.
Thus, as the curtains draw back on the opening scenes of Advent we are given warning from the Lord that he will come on the clouds with great power and glory and we must be prepared. Beware! He says, Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.
The Gospel is taken from the Mt Olivet discourse, and as we saw two weeks ago, the historical context in which the Lord was speaking was not the end of the world, not the destruction of the cosmos, but was the destruction of the Temple and Jerusalem. It was however, for those ancient Jews, the end of the world as they knew it. And for us as well, the destruction of Ancient Jerusalem is also a paradigm (a symbol) of the end of the world, which, for us, will definitively end, either by our death and going to stand before the Lord, or by his coming to us, in the Second Coming.
Whatever the personal context will be for us, the message is the same: Be ready!
With that in mind we do well to study this Gospel and heed its message, set forth in two stages.
I. DOUBLE VISION – The Gospel opens with a description of tribulations that are about to come on the Land. Bu in that description there is a twofold reaction that is described. Note the First the tribulation that is described and first of two reactions that is intertwined with it:
There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves. People will die of fright in anticipation of what is coming upon 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.
And thus we see all the political powers weak and in dismay, and fixed points in this world such as the sun, moon and stars, the sea and the land, shaken. And this will cause many to be frightened, in shock, bewilderment and dismay. And thus is described the first reaction of one group of human being.
But note that not all human beings do react this way. There is a second reaction that is prescribed and described:
But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.
Yes, a very different reaction, one of expectant joy and of serene confidence. And so we see here a kind of “double-vision.”
Some cry out with fear and say “He is wrathful!” Others with faith say “He is Wonderful!”
To some he is frightening, to others fabulous.
To some, these events are awful, to others Awe-inspiring.
Some shout “Horror on every side!” others sing “Hallelujah to the King of Kings!
Thus, there is the dread of the defeated and the delight of the delivered. Of those who experience dread other Scriptures say
Behold, he is coming with the clouds, and every eye will see him, every one who pierced him; and all tribes of the earth will wail on account of him. Even so. Amen. (Rev 1:7)
Then the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?” (Rev 6:15-17)
And of those who experience delight other Scriptures say:
He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! (Rev 22:20)
Come, O Lord! (1 Cor 16:22)
Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book. (Rev 22:7)
He who is coming will come and will not delay. My righteous will live by faith….we are not of those who shrink back and are destroyed, but of those who believe and are saved. (Hebrews 10:37,39)
In all these things we are more than conquerors through him who loved us. (Rom 8:37)
Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,” says the Lord Almighty. “Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its wings. And you will go out and leap like calves released from the stall. (Malachi 4:1-2)
Yes, a kind of double vision, a double and very different experience of the same reality. The difference of course as we shall see is sin and grace, and with which “army” we have allied ourselves.
Consider as an image, the Civil War. As with any war, the issues were complex which led to arms be taken up. But it is simply not possible to extract from the mix the egregious injustice and sin of slavery. And, as the Northern troops swept (often ruthlessly) through the South there were some who saw only destruction and conquest. But there were others who saw something very different. An old spiritual from the time said:
Oh the slave folk say “Ho! Ho!
And the master says, “Oh No!”
And it must be now that the kingdom’s coming
In the year of Jubilo!
Yes, a double vision. For some, the definitive end to power and the “South” they knew. To others, vindication and freedom.
But in order for us to celebrate on that day when the Lord shall come, there are prerequisites that must be met. And that leads us to the next stage of this Gospel.
II. DIRECTIVES – The Lord goes on to instruct us in how to be ready for the Great and Terrible day of the Lord:
Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise like a trap. For that day will assault everyone who lives on the face of the earth. Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.
And herein the Lord gives us five basic directives of things to avoid, and practices to adopt in order that we be ready and able to greet him in all his Glory. It may be helpful to alter the order in which the Lord lists them since he announces the effect (drowsiness) and then the causes. This is typical of ancient practice. But for we moderns, it is more common to speak of causes and describe effects. Hence we proceed with a slightly different order:
1. DEBAUCHERY – In our text the Lord warns of the problem of “carousing.” But the Greek word here is κραιπάλῃ (kraipale), meaning most literally, the giddiness and headache caused by drinking wine to excess. More generally it means the excessive indulgence of all our passions, or living life to excess. Other translators render this word “dissipation” referring to the general squandering and loss of resources that results from excessive indulgence.
We of course live in times that are skilled in (over)supplying our every need. There is lots of potential for excess. At the market there is not merely bread, but fifty different types of bread. Our oversupply and overindulgence is literally reflected in our bodies as obesity and its consequent diabetes, high blood pressure, cholesterol and heart disease plagues us.
But it is not just food that is excessive, it is everything. We are excessively busy in the non-essentials of life and there are innumerable schemes to occupy our minds. Our minds are overstimulated so that we cannot hear that “still, small voice.” Most people have a very short attention span due to over-stimulation. All day long the noise of radio or mp3 player, the TV, DVD, CD’s, PC’s iPads, cell phones, all constantly seizing our attention. It jams our minds and break that union with Christ, even with our self. And then there the 24 hour news channels generating noise an hype about even ordinary events: “BREAKING NEWS!” Our e-mail is flooded with junk mail and every kind of alert and promotional, offering free products, services and false hopes. There are endless money schemes, Powerball, the numbers, sweepstakes. An oh the sales, Black Friday, Cyber Monday, post and pre holiday sales. Excess everywhere: news, money schemes, sales, deals. It is like the carnival hucksters: “step right up!” But it is worse since we cannot get away.
We spend, spend, spend then borrow, borrow, borrow. We need double incomes and to work 6 or 7 days a week, 10- 12 hours a day, so we can afford our lifestyles. Having “the goods” we are never there to enjoy them, and we sacrifice family on the altar of pleasure. We have an excess of everything except children, for they harm our ability to consume by denting our income.
Even our recreation is excessive. Our weekends and vacations often leave us exhausted, disquieted, and unprepared for the coming week. A simple quiet weekend, reflecting on nature and God’s wonders, or spending quiet time at home with family? No way, its off to sporting events of our over scheduled (but fewer) children. The weekends meant for rest feature more shopping, and disquieting events like loud bars and often enervating events like football games and drinking rituals related to same.
Yes, its all excess. It weighs us down, wearies us, cost a lot of time and money and isn’t really all that satisfying anyway. It is dissipation. In the end we have something like that headache and hung over feeling after a night of drinking of which the Greek word kraipale speaks. But up goes the cry anyway: “More! – Yes, “One more round.” Excess, dissipation, surfeiting, carousing, more, more more! And that leads next to:
2. DIVISIONS – The Lord warns of the anxieties of daily life. Here the Greek word is μερίμναις (merimnais) meaning more literally “a part, separated from the whole;” “that which divides and fractures a person into parts.” And thus we see the human person, overwhelmed with excess, incapable of distinguishing the urgent from the important, the merely pleasurable form the productive. On account of our over-stimulation, our excess, we are pulled in many contrary directions. We are chasing butterflies. We can’t decide, our loyalties are divided and conflictual. We are endlessly distracted by a thousand contrary drives and concerns.
This is anxiety, the condition of being overwhelmed and divided by many and contrary drives, demands and priorities. Anxiety freezes and perplexes us. There is too much at stake and no central governing principle to direct our decisions. All of this overwhelms and clouds our mind and heart. We are anxious about many things and cannot determine the “one thing necessary” that will order all the details (cf Luke 10:42). This is anxiety and the Lord enumerates it as among those things that destroy our readiness to stand before him with joy. Next comes:
3. DRUNKENNESS – Here the Greek word is very straight forward: μέθῃ (methe), drunk on wine. But why do we drink? Frankly we drink to medicate our anxiety. Overwhelmed by the excess that leads to anxiety (inner division and conflict) we drink to medicate our sense of being overwhelmed. Something has to soothe us. And, instead of slowing down and seeking God, we drink. We anesthetize our mind. And it is not only alcohol that we use. We use things, people, power, sex, entertainment, diversions and distractions, all to soothe our mind, stirred up by tensions and anxieties.
This of course only deepens the central problem. For all these things only add to the very problem that has disturbed us in the first place: the kraipale that is excess and dissipation. For the solution is to get clear about our priorities, seek God and allow him to order our lives. But instead of seeking a clear mind, we do the opposite and tune out. A little wine is a gift from God, (cf Psalm 104:15) to cheer our hearts. But remember excess if the problem, and so we go beyond cheer to dull the mind.
To be sober is to have a clear mind, a mind that knows and is in touch with reality, goals and final ends. To be sober is to be alert, to be honest, to be be reasonable and to be acting in a way that bespeaks thoughtful, and deliberative movement toward a rational and worthy goal. The sober person acts consciously and purposefully toward a unifying goal, the goal that is being with God. St. Paul says, But this one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus. (Phil 3:13-14).
But lacking one unifying thing, and torn apart within and anxious on account of the excesses we insist on keeping, we dull our minds and use alcohol as a medicine for our stress, our anxiety, our inner divisions. The Lord calls us to clarity, but we retreat into an insobriety.We are, in effect hung over by indulging the excesses of this world and then “medicating” the inner divisions it created. Our minds go dull, we tune out. And all of this, the excess which leads to
4. DROWSINESS – The Lord says, Beware that your hearts do not become drowsy – The Greek word translated as drowsy here is βαρηθῶσιν (barethosin) meaning burdened, heavy-laden, overcome, or weighted down. And thus we see that the effect that all of the above has in our lives is to weigh us down, to burden our hearts. Laden with excess, divided by contrary demands and medicating the stress with insobriety, our hearts become burdened and tired. They are no longer hearts inflamed and animated with love. They are hearts that have become weary, distracted, bored and tired of holy things and of the Lord. Instead of being watchful in prayer, the drowsy heart weighted with sin, excess, division, and insobriety, sleeps on. It no longer keeps watch for the Lord whom it is called to love.
Yes the world, and our sinful preoccupations with it, weighs our hearts down. It captures our love and attention and we become drowsy toward spiritual things.
In the Garden the Lord asked the Apostles to pray. But they had spent their energy that night at table arguing with Jesus and debating among themselves about who was greatest. And divided within, they wanted Jesus, but they also wanted the world and its fame and power. Struck by the conflict and tension that Jesus’ words about suffering and dying brought, they were divided and anxious. And so they medicated it all, and tuned out. They likely had more than a few drinks of wine that night. Weighed down and exhausted by worldly preoccupations and priorities, their burdened hearts were too drowsy to pray. Drowsy, they slept. (But Satan did not sleep that night).
Consider the words of Jesus to the Church at Ephesus:You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place. (Rev 2:5-6) Jesus also warns: Because of the increase of wickedness, the love of most will grow cold (Mat 24:12). Yes, the sinful indulgence of the excess of sin, divides and stresses us. Since it is too much we tune out, and dull our mind, and thus our hearts grow cold, burdened, and heavy with sin. Thus heavy and weary, our hearts go to sleep and we lose our first love. As thus Jesus described the pattern: Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise like a trap. This is the cycle.
What to do about this awful cycle? And thus comes the answer:
5. DUE DILIGENCE – The Lord says, Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.“
The Lord does not describe this terrible cycle of Debauchery (excess), Division (anxiety), Drunkenness (self-medication), and Drowsiness (heavy hearts) merely to define the problem. Having diagnosed our condition he prescribes the remedy of prayerful vigilance.
To be vigilantly prayerful is to be in living, conscious contact with God. It is to have our hearts and minds focused on the one thing necessary (cf Lk 10:42), and having this focus, to have our life ordered. With this order properly established our excesses regarding this world fall away, and the many anxieties and divisions associated with it depart. That having gone, we no longer need to medicate and soothe our anxious minds. This lightens our heart and its heaviness goes away. No it is free to love and desire with well ordered love.
Having set our sights on God, through vigilant prayer, everything else in our life becomes ordered. And when Christ comes, he will not come to disrupt our world, but to confirm what we are already used to, namely, that Jesus Christ is the center and meaning of my life.
Through prayerful vigilance we can stand erect and raise your heads because your redemption is at hand. Why? We are used to seeing him and experiencing his authority. He thus comes not to destroy and usurp our disordered lives, but to confirm and fulfill what has always been true for us, the Jesus is the center of our lives.
I usually like to keep things light on Friday evening when I post. And the video at the bottom of the page is something of a spoof on drug commercials, treating sin like a drug. Wait till you hear the side-effects disclaimer at the end. 🙂
I also thought today of doing a little post on the sins that cry to heaven for vengeance since I was talking to a parishioner today, who is suffering because his employer has not paid him for three weeks. The employer, a government agency says this is due to “administrative difficulties” in the bureaucracy where he works. He was angry (rightfully so) and getting desperate. I reminded him that withholding wages was a sin that cried to heaven and that God was angry with him. The rest of our conversation I’ll keep private.
With that painful situation in mind and how the negligent sin of one affects another, it occurs to me offer a few lists of sins, that may prove as helpful reminders to all of us in our struggle against it. Sometimes it helps to see sin in categories and to be able to “name the demons,” as a help to combat them. These are just a few helpful lists. There are others and I invite you to add to them. For the sake of brevity, I do not fully develop them all.
In keeping with the video below, consider these lists a kind of “Sin on Sale” a clearance sale if you will. The lists below can be purchased separately or together in packages. But do beware of the potential and likely side-effects!
The sins that cry to heaven for vengeance: (CCC 1867)
Murder (Gn 4:10),
Sodomy (Gn 17:20-21),
Oppression of the poor (Ex 2:23),
Defrauding workers of their just wages (Jas 5:4).
Seven Deadly Sins
Pride
Greed
Lust
Anger
Gluttony
Envy
Sloth
Sins against the Holy Spirit:
Despair,
Presumption,
Envy,
Obstinacy in sin,
Final impenitence,
Deliberate resistance to the known truth.
Sins against faith: (CCC 2088-2089)
Hesitating doubt – delaying the overcoming of doubts, difficulties, or objections due to indifference or laziness
Voluntary doubt – disregarding of the truth or on-going resistance to overcoming doubt.
Incredulity – willful refusal to assent to revealed truths of the faith.
Heresy – the choosing and over-emphasizing of certain truths of the faith to the exclusion of others.
Schism – Refusal of submission to the Pope or Catholic communion.
Apostasy – Total repudiation of the Christian faith.
Sins against God’s love: (CCC 2094)
Indifference
Ingratitude
Lukewarmness
Sloth – sorrow or aversion at the good things offers to the soul
Hatred of God – usually rooted in prideful notion that refuses to be second to God.
Sins against the Honor that is Due to God – (CCC 2111-2117)
Superstition – the elevation of certain practices such that they are regarded as more important or powerful than prayer or trust in God.
Idolatry – divinizing what is not God, false worship, holding creatures more precious than the one Creator who is God.
Divination – undertaking practices meant to disclose the future, e.g. horoscopes, astrology, palm reading, recourse to mediums etc.
Magic and spiritism – attempts to tame occult powers and place them at our service, or to have power over others in this way.
Sins of Irreligion: (CCC 2118-2128)
Tempting God – Putting God to the test
Sacrilege – stealing sacred things, profaning sacraments or liturgical actions, desecration or speaking irreverently of sacred persons, places or things that are blessed or consecrated to God.
Simony – Buying or selling spiritual things, seeking to profit on them merely because they are blessed.
Atheism – Denying the existence of God, to include the practical atheism of materialism and utopian notions that man can save himself.
Agnosticism – an indifference toward God that refrains form formally denying his existence.
Sins against the name of God: (CCC 2142-2155)
Promises – infidelity to promises or oaths made with God’s name
Profanity – using God’s name in vain ways that do not respect its sacred character, (e.g. empty expressions like “Oh my God!”
Blasphemy – to speak ill of God, trivialize, curse or ridicule him. By extension, to ridicule sacred things or the Saints.
Swearing – calling God to witness in matters that are trivial. Also swearing a false oath, committing perjury when under oath.
Cursing – using God’s name to curse or call down evil on others.
Sins against the Lord’s Day: (CCC 2185)
Refusing the worship owed God
Refusing the joy proper to the Lord’s day
Refusing the relaxation of mind and body commanded on the Lord’s day.
Refusing reasonable works of mercy proper to the Lord’s day.
Sins Against life: (CCC 2268-2283)
Intentional homicide – all unjust killing
Abortion
Euthanasia
Suicide
Acting with reckless disregard for the safety and life of our self or others
Sins against Chastity: (CCC 2351-2357)
Lust – willfully entertaining inordinate or disordered desires for sexual pleasure
Masturbation
Fornication
Adultery
Pornography
Prostitution
Rape
Homosexual Activity
Sins of Injustice and theft: (CCC 2409ff)
Theft
Deliberately keeping lent things
Damaging the goods of others without restitution
Fraud
Paying unjust wages
Forcing up prices
Refusing to pay debts
Work poorly done
Tax evasion
Forgery
Excessive and wasteful practices
Hoarding
Excessive and unnecessary exploitation of natural resources
Refusing our legitimate obligations to the community
Refusing our legitimate obligations to the poor
Just a few helpful lists drawn from the Catechism with reference also to the Catholic Source Book and other places.
So there it is a clearance sale on sin. Now here’s a word from our sponsor!
Many people think of the Word of God as an “it” when in fact, the Word of God is a person, Jesus Christ, the Word made flesh. Jesus did not come merely to give us information and exhortation. He came to give us his very self. He is the “Word made Flesh.”
In the Post Synodal Apostolic Exhortation, Verbum Domini, Pope Benedict writes:
[There is a] statement made by the author of the Letter to the Hebrews: “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world ” (1:1-2)….. Here the Word finds expression not primarily in discourse, concepts or rules. Here we are set before the very person of Jesus. His unique and singular history is the definitive word which God speaks to humanity. We can see, then, why “being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a definitive direction ”.…. “the Word became flesh and dwelt among us ”(Jn 1:14a). These words are no figure of speech; they point to a lived experience! Saint John, an eyewitness, tells us so: “ We have beheld his glory, glory as of the only Son from the Father, full of grace and truth ” ( Jn 1:14b). ….. Now the word is not simply audible; not only does it have a voice, now the word has a face….(Verbum Domini 11-12)
So the Word of God is not merely on the pages of a book. The Word of God is not just an idea or ethical system. The Word of God is not just a set of teachings or doctrines. The Word of God is Jesus Christ. And to really grasp this Word can only take place when we meet Him, experience Him and His power active in our lives.
St Thomas Aquinas says, The Son is the Word, not any sort of word, but one Who breathes forth Love. Hence Augustine says (De Trin. ix 10): “The Word we speak of is knowledge with love.” Thus the Son is sent not in accordance with [just] any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love, as is said (John 6:45): “Everyone that hath heard from the Father and hath learned, cometh to Me. (Summa Prima Pars, 43.5 ad 2).
Hence we cannot really grasp Scripture unless we have met Jesus Christ. It is surely possible for some, even secular scholar to analyze a Greek text of Holy Writ and parse its verbs. Perhaps another scholar can analyze idioms, or the historical context. Such research can help us understand what the text is saying at a mechanistic level. But only a deepening and personal knowledge of Jesus Christ can help us to know what the text really means. It is this personal, historical, and on-going encounter with Jesus Christ that distinguishes true theology from mere religious study or literary criticism.
Indeed, theologians and Scripture scholars are dangerous if they do not personally know Jesus Christ. To “know” Jesus is not the same as to “know about” Jesus. I might know about Jesus Christ from a book or from some other person. But it is not enough to know “about” him. I must know him. To be a true “authority” in Scripture requires that we have met and know the “author.” Do you see the word “author” in “authority?”
And thus Pope Benedict says of Scripture above, Here we are set before the very person of Jesus.
In the Liturgical context of Scripture this fact is enshrined in our ritual. As the Priest or Deacon proclaims the Gospel, all the people stand out of respect. For, it is Christ himself who speaks to them and whom they encounter in this proclamation of the Word. At the conclusion of the proclamation of the Gospel, they acknowledge that they are encountering Jesus as they say to him personally: Laus tibi Christe! (Praise to you Lord Jesus Christ).
Hence, Scripture, and the wider concept of the Word of God, authentically interpreted by the Church, is not merely a book or a set of ideas. It is an encounter with a living God, the Lord Jesus Christ. The Word of God is a person, Jesus Christ.
Perhaps a couple of quick stories to illustrate the difference between seeing Scripture merely as a text, and seeing it as an encounter with the Word made flesh, Jesus.
1. A rural Appalachian community was visited by a Shakespearean actor. They were amazed at his elegant but strange way of speaking. At one moment in his public recital he recited the 23rd Psalm. The words were elegant, pronounced in finest King James English with great drama and flair. At the end of his recitation a strange silence filled the room. Where applause would usually follow, an awkward silence ensued. Finally a poor farmer in the back of the room stood and apologized that no one knew to applaud and that they meant no offense but they just weren’t sure he was done. “See, out in these parts we say it a little different.” The poor farmer then began, “The Loerd is mah shayperd….” When he completed the psalm the room was filled with amens and “praise the Lord”s. The Shakespearean actor then told the poor farmer, “I was elegant, but your words had greater power. That is because I know only the technique, but you know the author.”
2. Some years ago I heard a Black AME Preacher address an ecumenical gathering at a revival I attended. And he said to the gathered, “You know I heard some strange stuff in seminary! The professors said Jesus never really walked on water, that he didn’t really multiply loaves and fishes, he just got folks to be generous. They said, he didn’t really know he was God, or rise from the dead.…..Can you believe they taught me that in a Christian seminary?!” Through his description of these wretched “teachings” the moans of disapproval in the congregation of Protestants and Catholics were audible. You could hear folks saying, “Lord have mercy!” and “my, my, my.” And then he stopped and mopped his brow, and looked at them and said, “I tell you what! The problem with them wasn’t just that they had too many strange modern theories in their heads. The problem with them was that they ain’t never met my Jesus!” Well the house came down and folks were on their feet for ten minutes praising God. The Choir too leapt to their feet and began the familiar chorus: “Can’t nobody do me like Jesus, he’s my Lord!”
Well, you get the point, when you’ve met Jesus Christ you just don’t doubt that he walked on the water, multiplied loaves, raised Lazarus, knew perfectly well that he was God and stepped out of the tomb on Easter morning.
The Word of God is not merely a text. It is a person, Jesus Christ, the Logos, the Word made flesh. And once you’ve met him his spoken (and later written word) begins to make greater and greater sense and there is just no doubt that this Word is true and powerful.
Again as Pope Benedict has reflected, the Word became flesh and dwelt among us ”(Jn 1:14a). These words are no figure of speech; they point to a lived experience!
I was reminded recently of one of my favorite hymns as I read the first reading at Mass. In particular these lines stood out:
[An] angel came out of the temple, crying out in a loud voice to the one sitting on the cloud [Jesus], “Use your sickle and reap the harvest, for the time to reap has come, because the earth’s harvest is fully ripe.” So the one who was sitting on the cloud swung his sickle over the earth, and the earth was harvested. Then another angel came out of the temple in heaven who also had a sharp sickle……“Use your sharp sickle and cut the clusters from the earth’s vines, for its grapes are ripe.” So the angel swung his sickle over the earth and cut the earth’s vintage. He threw it into the great wine press of God’s wrath. (Rev 14:14-19)
Ah, yes, the Battle Hymn of the Republic:
Mine eyes have seen the glory of the coming of the Lord:He is trampling out the vintage where the grapes of wrath are stored;He hath loosed the fateful lightning of His terrible swift sword:His truth is marching on– –
We live in a time that does not usually appreciate these fearsome images of God. These are dainty times where many have tried to tame God. And yet the image from the hymn above is thoroughly biblical as you can already see. This first verse of the Battle Hymn also recalls Jeremiah
God will thunder from his holy dwelling and roar mightily against his land. He will shout like those who tread the grapes, shout against all who live on the earth. The tumult will resound to the ends of the earth, for the LORD will bring charges against the nations; he will bring judgment on all mankind and put the wicked to the sword,'” declares the LORD. (Jeremiah 25:30-31)
Yet again Scripture is alluded to by the hymn in reference to the terrible swift sword which is from Isaiah: In that day the LORD will take his terrible, swift sword and punish Leviathan, the swiftly moving serpent, the coiling, writhing serpent. He will kill the dragon of the sea (Isaiah 27:1). And the Book of Revelation 19:15 also speaks of the word coming forth from the Lord’s mouth like a sword: Out of his mouth comes a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. And in the fateful lightning the hymn alludes to Luke 17:24 For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other.
Yes, the Lord is coming in judgment on and for his people. Injustice will be avenged and holiness disclosed.
The author of these words, Julia Ward Howe, lived in times that were anything but dainty or delicate. She lived in time of war, the Civil War. And she , like many of that time, possibly including President Lincoln, had come to see that horrible war as God’s judgment on a land that had enslaved, and cruelly and unjustly treated a whole race of people. Many decades before Thomas Jefferson had written, Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect that God is just, that his justice cannot sleep forever. Commerce between master and slave is despotism. Nothing is more certainly written in the book of fate than that these people are to be free (Notes on the State of Virginia). Yes, many abolitionists and others saw the Civil War in terms of God coming to render justice for the oppressed and to punish and purify by fire a land that strayed far from justice.
Julia Ward Howe had been stirred to write the hymn when, just outside of Washington DC, she heard the troops marching to the tune “John Brown’s Body.” The rhythm of that hymn stayed with her and that night she lodged at the Willard Hotel in Washington and recounts how she was was inspired to write:
I awoke in the grey of the morning, and as I lay waiting for dawn, the long lines of the desired poem began to entwine themselves in my mind, and I said to myself, “I must get up and write these verses, lest I fall asleep and forget them!” So I sprang out of bed and in the dimness found an old stump of a pen, which I remembered using the day before. I scrawled the verses almost without looking at the paper (Julia Ward Howe, 1861).
She describes it as a moment of inspiration. The words seem to flow from her effortlessly as is the case with inspiration. We have been blessed by these words ever since. It is true, these words do not remain without controversy. Some object to such warlike imagery associated with God. Even more objectionable to some is the human tendency to have God take sides in a war or to attribute any war to his inspiration. And yet, for one who has read Scripture, it is hard to wholly dismiss the notions advanced in this hymn even if they are offensive to modern ears. The Battle Hymn remains a masterpiece of English Literature and the music is surely masterful as well.
Other verses contain Biblical quotes and allusions as well. Perhaps a brief look at them.
Verse two says,
I have seen Him in the watch-fires of a hundred circling camps,They have builded Him an altar in the evening dews and damps;I can read His righteous sentence by the dim and flaring lamps:His day is marching on.
A powerful word painting here. The campfires of the bivouacked troops burning like candles before an altar to God’s glory and justice. The righteous sentence perceived by the flickering light recalls Daniel 5 where the hand of God wrote a sentence on the wall near the lamp stand at King Bleshazzar’s feast: MENE, TEKEL, PERES. The King trembled and all with him as the words appeared in the flickering candlelight. The righteous sentence of God announced that the King had been “placed in the scales and found wanting.” His kingdom was about to end. Of this sentence, Scripture says, From heaven you pronounced judgment, and the land feared and was quiet—when you, O God, rose up to judge, to save all the afflicted of the land (Psalm 76:9-10)
And also in those signal fires, those watch fires, is recalled the question of Isaiah the Prophet: Watchman, how far gone is the night? Watchman, how far gone is the night?” The watchman says, “Morning comes but also night. If you would inquire, inquire; Come back again.” (21:11-12). As if to ask, “How much longer must justice tarry, how much longer?”
In all this, God’s “Day” of judgment marches on. The Scriptures often refer to the Day of the Lord as the “Great and Terrible Day of the Lord” (eg. Mal 4:5-6).
Verse Three says,
I have read a fiery gospel writ in burnished rows of steel:
“As ye deal with my contemners, so with you my grace shall deal;
Let the Hero, born of woman, crush the serpent with his heel,
Since God is marching on.”
“Contemners” are those who despise God and his justice, who hold his law in contempt. Against these is the fiery Gospel. The Scripture says the Lord Jesus will judge the world by fire (eg. 2 Peter 3:7) and that his word comes forth from his mouth like a sharp sword: Out of his mouth comes a sharp sword with which to strike down the nations. He will rule them with an iron scepter. He treads the winepress of the fury of the wrath of God Almighty(Rev 19:5). The author allows the bayonets of the soldiers to allude to Word of the Lord whose fiery gospel judges the world. And in the second line the Lord promises grace to those who fight for justice.
The last two lines of this verse are the reference to Genesis: And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, while you strike at his heel (Gen 3:15). It also refers to the reiteration of this in Rev 12. The Lord is destroying Satan’s power and ending the injustice of slavery, and ultimately all injustice.
Verse Four says:
He has sounded forth the trumpet that shall never call retreat;
He is sifting out the hearts of men before His judgment-seat:
Oh, be swift, my soul, to answer Him! be jubilant, my feet!
Our God is marching on.
A clear reference is made here to St. Paul who writes of the trumpet blast, For the trumpet will sound, the dead will be raised (1 Cor 15:52) and of the judgment we must face: For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad (2 Cor 5:10).
The third line of jubilation is a reference to Malachi which promises a joyful judgment day to the Righteous: Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,” says the Lord Almighty. “Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its wings. And you will go out leaping like calves released from the stall. Then you will trample down the wicked; they will be ashes under the soles of your feet on the day when I do these things,” says the Lord Almighty (Mal 4:1-4).
Verse Five says,
In the beauty of the lilies Christ was born across the sea,
With a glory in His bosom that transfigures you and me:
As He died to make men holy, let us die to make men free,
While God is marching on.
The lily is a symbol of purity in the Scriptures. In the Song of Songs is the beautiful praise by the Bride for her groom: I am my lover’s and my lover is mine; he browses among the lilies (Song of songs 6:3). A sea a clear and calm as glass is described as surrounding the throne in heaven (Rev 4:6; 15:2). We are transfigured by Christ’s glory for we are made members of his body (Eph 5:30). Hence, when the Father sees Christ he also sees us, transfigured as it were in Christ’s glory.
We too are called to walk in Christ’s footsteps. We are to carry our cross as he did (eg. Lk 9:23) and if necessary to die for others. As his cross made us holy, our cross can help to make others free. Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the Church (Col 1:24). Clearly Howe is appealing here to Northern Soldiers to be willing to die in order to free the slaves.
The Final verse says in a kind of doxology:
He is coming like the glory of the morning on the wave,
He is Wisdom to the mighty, He is Succour to the brave,
So the world shall be His footstool, and the soul of wrong His slave,
Our God is marching on.
Christ is Lord of History (Rev 1:8; 21:6; 22:13). He will come in Glory accompanied by his angels: They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other (Mat 24:30-31). The world has doubted and scorned him and his teachings, yet he is Wisdom to those who believe and whom he makes mighty by it, as Scripture says, Yet wisdom is vindicated by all her children (Luke 7:35).
In the end, the wicked shall be his footstool as Scripture says, He sat down at the right hand of God. Since that time he waits for his enemies to be made his footstool. (Heb 10:13-14)
Ah, what a hymn. It is remarkably Christological and Biblical. Some consider it controversial. But that’s OK, the Bible is too, and this hymn is rather remarkable stitching of Bible verses and allusions. For this reason, it is not only the Battle Hymn of the Republic, it is also the Bible Hymn of the Republic.
The video at the bottom of the post is a remarkable 3-D video of a baby yawning in the womb. I was struck at how, while watching it, I began to yawn as well.
I want to say, that yawning is a very deep mystery. I have never heard an explanation for yawning that sounded very convincing. Frankly, honest medical people will shrug and say, no one really knows why we yawn, or why the practice is so catchy. It does seem related to fatigue but not every who is tired yawns.
“Explanations” abound. Hippocrates thought that yawning was to rid the lungs “bad air,” and bring in fresh air. Other have thought it helped get more blood to the brain. Still others hold that yawning helps increase blood oxygen levels and decrease carbon dioxide. But tests don’t really confirm these sorts of things. Put a person in a room with high CO2 and they don’t start yawning. And that surely doesn’t explain why babies who breathe water would yawn in the womb.
Some think yawning helps keep us awake, others think it helps relax us. Some say it helps regulate body temperature. But again tests such using EEGs to monitor brain activity, or taking temperature just don’t confirm this.
Still others think the behavior is related to imitation, empathy and social bonding behavior. But if that is so why do babies alone in the womb yawn? And why do most vertebrate animals, many of which exhibit little social bonding. yawn?
So you see, one of the most common human behaviors is deeply mysterious. We just don’t know why we yawn, or why the behavior is contagious. It is one of life’s imponderables.
One day we will have to ask God. Another mystery to ponder, do Jesus and Mary in their glorified bodies in heaven yawn? Yes, one day all will be reveled. For now, live the mystery and humbly accept a very humbling truth: no one knows why we yawn.
I tell you, I’ve been yawning all through typing this!
Just two little words in a carefully written text of the Second Vatican Council carry tremendous significance in terms of the emphasis that text was meant to convey. Two little words, so easily overlooked, add urgency to the task for evangelization, and usher in a reminder of why the task of the Church in announcing Jesus Christ is so critical.
What are these words? Simply these:
“But often….”
Perhaps you are less than amazed and wonder what they could have to do with evangelization, let alone urgency. These words occur in a critical text of the Second Vatican Council, Lumen Gentium # 16, which is often misunderstood to teach that just about everyone will be saved, baptized or not. Yet these two little words (“But often”) and the three sentences that follow set forth a critical interpretive key that is often wholly ignored by many who hold an expansive and universalist notion of salvation.
Let’s see the whole of Lumen Gentium 16 and see why these two words (which I bold in the text below) are so important:
Finally, those who have not yet received the Gospel are related in various ways to the people of God. In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh. On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues. But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohammedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, and as Savior wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature”, the Church fosters the missions with care and attention. (LG # 16)
Clearly, the text expansively sets forth a case for God’s goodness and His desire to save all people. He will regard the good will of those who, through invincible ignorance, do not come to explicit confession of Jesus. And, presuming they are sincerely seeking God and striving to live according to the dictates of conscience, God can indeed save them.
But while such a scenario is certainly possible, we ought not presume it is widespread, or even necessarily common. And, the Lumen Gentium text does NOT in fact presume that.
And this is where our two little words are critical. For having set forth the possibility of salvation apart from explicit confession of Jesus and baptism, the text then states with proper and biblical sobriety:
BUT OFTEN men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.
The majority of this sentence is a direct quote from St. Paul to the Romans who speaks more fully of the problem of human sinfulness and rebellion and how it leads many to reject God. Paul speaks of:
…the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. (Romans 1:18-23)
“Often” lacking! With this Romans text in mind, Lumen Gentium, while acknowledging Gods goodness and desire to save all, states that, “often” the necessary ingredients for this anonymous Christianity, or implicit baptism of desire, are lacking. Thus the Council goes on to urge and exhort: Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature”, the Church fosters the missions with care and attention.
Sadly these two little words “but often” are brushed aside by many, if not most today who hold an opinion that almost everyone will be saved and go to heaven. Never mind that this view is almost wholly opposed to massive Biblical evidence, most of it right from the mouth of Jesus Christ, who rather consistently and vividly teaches that salvation is more difficult that most of us moderns assume, going so far as to say that “many” are lost and “few” are saved (e.g. Matt 7:14).
Of course all of this non-biblical thinking and misunderstanding of Lumen Gentium has devastated evangelization, both at the worldwide level, and even more so in the home and family. Most are very blase’ about urging the faith on children, siblings and friends. Most are lukewarm in their own reception of the sacraments and the living of the faith.
I want to hand the conversation over to Ralph Martin at this point. For I am here summarizing a central point he makes in his important book: Will Many Be Saved? What Vatican II Actually Teaches. I have reviewed the book more thoroughly HERE.
Please read this book, it is absolutely essential reading for every Catholic, especially clergy and parents.
In this brief video interview Ralph Martin sets forth the basic points of his book, and among the points he mentions are those two critical words “But often.”
Currently in the Liturgies of daily Mass we have been reading the Book of Revelation. It is commonly read at the end of the liturgical year, for it bespeaks the end of, and passing qualities of all things of this world.
It is also a book of glory, depicting the ultimate victory of our Lord Jesus Christ, after a great period of conflict between the doomed kingdom of this world, and the victorious Kingdom of Christ. In this context the Book of Revelation is not a mere tour guide to the last days, but is a book of glory reminding us that Christ has the total victory already wrapped up.
I would like in this post to present a view of the Book of Revelation that, while a minority opinion, I think better articulates the original context of the Book of Revelation and provides important interpretive keys to understanding its fundamental message.
The Majority of modern scholars place the date of the composition of the Book of Revelation between 90-110 AD. There are good reasons for this, not the least of which is the testimony of several Fathers of the Church. Irenaeus places the work at 96 AD. Victorinus places the writing in the context of the persecution of Domitian, and indicates it was thus that John was imprisoned on Patmos. Jerome and Eusebius say the same. This date of composition (90-110) also flows well with modern theories of biblical dating which tend to favor later dates as a general rule.
The Minority view places the date of composition before 70 AD, during the persecution of Nero. (This was the first and to that time, the worst persecution of the Church in the First Century). Although this view is clearly in the minority, it is gaining adherents.
Of course we might wonder if such an early date does not offend against the testimony of the Fathers of the Church just mentioned. But not, the most significant Father to attest to a mid-nineties date is Irenaeus. It is on him that most other Father’s based their conclusion. But it must be said, that in terms of dating, Ireneus is a bit unreliable. For example, he argues that Jesus was 50 when he was crucified. Thus, though Irenaeus gives us a lot of good biblical insight, he is less reliable for testimony referencing dates and time frames. Likewise, the grammar of the Greek sentence wherein Ireneus states the date of 96 AD is unclear. It can be translated two ways:
1- “John had this vision, near the end of his life, during the reign of Domitian” or 2- “John had this vision and lived on to the reign of Domitian“
Thus the minority opinion does not disregard the testimony of the Fathers, but it is understood by these scholars as more vague.
An additional and more central reason for leaning to the earlier date of prior to 70 AD, is that it gives a clearer account of the context for the persecutions being endured by the Christians that flows more from the actual biblical data, wherein the persecution derives more from fellow Jews, than from Romans alone.
Thus, these “minority” scholars seek to integrate the Book of Revelation within the same conflict of other New Testament books such as Acts and the Epistles, namely a dispute between Christians and their Jewish opponents, who then engage the Roman officials for redress, rather than to set Revelation as a conflict merely between Christians and pagan Rome.
To state again, the common modern and majority view is that the context of this book is the persecution against Christians by Domitian (Emperor from 81-96 AD) and the Roman Empire which he headed. John has been arrested and exiled to the Island of Patmos. Thus, the chief context for the majority view is the antagonism of the Roman Empire seeking to force Christians to emperor worship and apostasy from the Christian faith in the one true God. Further, the harlot city is defined in this point of view as Rome.
But the minority view holds that the primary antagonist is not Rome alone, but is a more complex reality of Jews and Romans in concert together against the early Christians.
Recall how Jesus was put to death by Pontius Pilate and the Romans. But, this was also due to the provocation of fellow Jews against Jesus. Peter and John, likewise Paul all suffered from the same collusion of fellow Jews who incited the concern and hostility of Roman officials. The general context of the early New Testament period is that fellow Jews, who did not accept Christ, stirred up trouble for the early Church and provoked the Roman authorities to arrest, punish and even put to death early Christians.
The minority position sees this as the primary historical context of the persecutions described in the Book of Revelation.
Recall too that the Book of Revelation presents the primary antagonist as a horrible Red Dragon. He is clearly the devil. But this Red Dragon gives birth to two beasts which antagonize the Church. This is the double threat experienced by the early Christians.
Historically, at the early stages, Roman authorities were generally indifferent to Christian teachings. However, when Jews, who rejected Christ, entered into open conflict with Christians, they did so in such a way as to involve, often unwillingly, Roman officials. Once provoked, these officials would often be fair, but could also be ruthless.
Later in the Book of Revelation, the double enemy against the Christians is described as a twofold threat, as a “beast” and a “harlot.” The minority view holds that the “harlot city” is really Jerusalem, not Rome.
“Jerusalem” here symbolizes Jews, but not all Jews. Remember that many Jews did in fact become Christians. “Jerusalem” here is understood as those Jews who emphatically rejected the Messiah. It especially represents the leadership centered in the Temple.
Thus the city that is destroyed in the Book of Revelation is, in fact, Jerusalem.
Now, this corresponds to what happened historically in 70 AD to Jerusalem. And thus, the minority view holds that the Book of Revelation dates from the period before 70 AD.
The year 70 was a crucial year for the city of Jerusalem, for it was that year that the war with the Romans was concluded. In this year, Jerusalem was sacked and burned and the Temple destroyed. Not one stone was left on another and the whole area (except for a few dwellings on Mt. Zion) was abandoned. Survivors were carried into slavery or killed. The destruction and abandonment was total and 1.2 million Jews lost their lives, according to Josephus, the Jewish historian.
So, the minority view holds that the book of Revelation was a prophecy of these events and actually served to warn the Christians of the signs that would precede the destruction that they flee before Jerusalem’s doom was sealed. Thus, the historical context of the Book of Revelation is the persecution of Christians by unbelieving Jews in partnership with Roman officials, and the subsequent destruction of the city of Jerusalem in 70 AD by the Lord in Judgment of Israel’s unbelief and persecution of those who did believe.
Although it is a minority view, it is growing in acceptance and, I would argue is compelling for the following reasons:
I. It links the Book of Revelation to the “mini-Apocalypse” which has a clear context: the destruction of Jerusalem and of the Temple. It also links it to similar prophecies of Christ in the Gospels, most notably the Mount Olivet Discourse: For example, (Mat 24:1-44):
Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. {2} But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another, that will not be thrown down.” {3} As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will this be, and what will be the sign of your coming and of the close of the age?” {4} And Jesus answered them, “Take heed that no one leads you astray. {5} For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. {6} And you will hear of wars and rumors of wars; see that you are not alarmed; for this must take place, but the end is not yet. {7} For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places: {8} all this is but the beginning of the birth-pangs. {9} “Then they will deliver you up to tribulation, and put you to death; and you will be hated by all nations for my name’s sake. {10} And then many will fall away, and betray one another, and hate one another. {11} And many false prophets will arise and lead many astray. {12} And because wickedness is multiplied, most men’s love will grow cold. {13} But he who endures to the end will be saved. {14} And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come. {15} “So when you see the desolating sacrilege spoken of by the prophet Daniel, standing in the holy place (let the reader understand), {16} then let those who are in Judea flee to the mountains; {17} let him who is on the housetop not go down to take what is in his house; {18} and let him who is in the field not turn back to take his mantle. {19} And alas for those who are with child and for those who give suck in those days! {20} Pray that your flight may not be in winter or on a Sabbath. {21} For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. {22} And if those days had not been shortened, no human being would be saved; but for the sake of the elect those days will be shortened. {23} Then if any one says to you, ‘Lo, here is the Christ!’ or ‘There he is!’ do not believe it. {24} For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect. {25} Lo, I have told you beforehand. {26} So, if they say to you, ‘Lo, he is in the wilderness,’ do not go out; if they say, ‘Lo, he is in the inner rooms,’ do not believe it. {27} For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of man. {28} Wherever the body is, there the eagles will be gathered together. {29} “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken; {30} then will appear the sign of the Son of man in heaven, and then all the tribes of the earth will mourn, and they will see the Son of man coming on the clouds of heaven with power and great glory; {31} and he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other. {32} “From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. {33} So also, when you see all these things, you know that he is near, at the very gates. {34} Truly, I say to you, this generation will not pass away till all these things take place. {35} Heaven and earth will pass away, but my words will not pass away. {36} “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. {37} As were the days of Noah, so will be the coming of the Son of man. {38} For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, {39} and they did not know until the flood came and swept them all away, so will be the coming of the Son of man. {40} Then two men will be in the field; one is taken and one is left. {41} Two women will be grinding at the mill; one is taken and one is left. {42} Watch therefore, for you do not know on what day your Lord is coming. {43} But know this, that if the householder had known in what part of the night the thief was coming, he would have watched and would not have let his house be broken into. {44} Therefore you also must be ready; for the Son of man is coming at an hour you do not expect.
Note the similarities in passage like this to the prophecies of Revelation. Note too that the context of the Mount Olivet Discourse is the destruction of the Temple and the signs that precede it, not the destruction of Rome or of the world.
Indeed there are striking parallels in the details of Revelation and the Mount Olivet discourse wherein our Lord proclaimed the imminent destruction of the Temple in 70 AD. The parallels are too numerous to detail here, But I have put them in column form here: The Fourth Apocalypse. But in effect, there are many who argue that the Book of Revelation is the Mount Olivet discourse, missing in John’s Gospel but theologically set forth in his second work: The Book of Revelation. And thus its content corresponds to the context of the Mt Olivet discourse, namely, the Destruction of Jerusalem, not Rome.
II. It links the Book of Revelation to prophetic books of the Old Testament and maintains their historical meaning and focus. Most of the Book of Revelation is drawn directly from Old Testament Prophets such as Joel, Daniel and Ezekiel. Since this is done, it is important to learn what their historical context and concerns were.
Most of the O.T. sources from which John and the Holy Spirit draw, have the historical context of the destruction of Jerusalem and the Temple which took place in 587 BC. If that was the original context of the texts from which John borrows, then it is strongly probable that John is saying, what happened then (in 587 BC) will happen again unless there is Jewish repentance and faith. This is what the passages meant in the Old Testament time and now John borrows them for the current time of 70 AD, wherein the Temple and Jerusalem were prophesied by Jesus to be destroyed again.
Thus parallel events are being described and point to the context in which John writes. The minority view fits nicely with this historical perspective.
III. It maintains the tradition of prophets in terms of the use of the word “harlot”. In the Old Testament, Jerusalem, and the people of Israel are called the “harlot” since they have committed adultery, forsaken the Lord, and are sleeping with false gods. Nowhere in the Old Testament is Rome or any pagan city called a harlot. But Jerusalem repeatedly is.
Thus again it seems unlikely that Revelations would depart so suddenly and steeply from a biblical tradition and assign the title “harlot” to the pagan city, Rome, rather than to its traditional referent in the prophetic school: Jerusalem. Here are some examples of the use of the word from the prophets:
1.(Isa 1:20-21) But if you refuse and rebel [O, Israel], you shall be devoured by the sword; for the mouth of the LORD has spoken.” {21} How the faithful city has become a harlot, she that was full of justice! Righteousness lodged in her, but now murderers.
2.(Jer 2:19-20) Your wickedness will chasten you, and your apostasy will reprove you. Know and see that it is evil and bitter for you to forsake the LORD your God; the fear of me is not in you, says the Lord GOD of hosts. {20} “For long ago you broke your yoke and burst your bonds; and you said, ‘I will not serve.’ Yea, upon every high hill and under every green tree you bowed down as a harlot.
3.(Ezek 23:28-30) For thus says the Lord GOD: Behold, I will deliver you into the hands of those whom you hate, into the hands of those from whom you turned in disgust; {29} and they shall deal with you in hatred, and take away all the fruit of your labor, and leave you naked and bare, and the nakedness of your harlotry shall be uncovered. Your lewdness and your harlotry {30} have brought this upon you, because you played the harlot with the nations, and polluted yourself with their idols.
IV. It also fits with the most direct references as to the identity of the persecutors in the Book of Revelation. In Revelation 2 & 3 there is reference to a “synagogue of Satan” and that they consider themselves Jews. Romans would surely not have considered themselves Jews. Hence, we ought to take the text at face value: the primary persecutors are Jews. But the persecutor is not Jews alone, but also the Gentiles, responding to the complaints of Jews against the Christians. ( Thus the enemy is also identified as Caesar Nero: Here are a couple of texts that describe the persecutors of the Christians in very Jewish terms:
1.(Rev 2:8-9) And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. {9} “‘I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not2, but are a synagogue of Satan.
2.(Rev 3:9) Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie — behold, I will make them come and bow down before your feet, and learn that I have loved you.
V. The Minority opinion also takes the clearest identity of the “harlot city” at face value and corresponds to it more exactly. In Revelation 11 the harlot city is identified as Jerusalem (not Rome):
(Rev 11:8) …and their dead bodies will lie in the street of the great city which is allegorically called Sodom and Egypt, where also their Lord was crucified.
Thus the city is Jerusalem, not Rome as is presupposed by the majority opinion. The city described as the place where their Lord was crucified can be no other place than Jerusalem.
VI. 666= Nero not Domitian. – The famous text identifying the “beast” as having a name that corresponds to the number “666” dates Revelation to 54-68 (Nero’s reign) not Domitian (81-96). Note the texts:
(Rev 13:18) This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666.
There is little dispute today that “666” is a clear reference to Nero. But why would Nero be referenced in a persecution taking place near 90 AD under the reign of Domitian? Thus the minority view of Revelation as a prophecy of the destruction of Jerusalem (not Rome) in 70 AD seems more plausible.
VII. It will be noted that there are two beasts described in Revelation 13, one from “the land” and one from “the sea.”Hence there are two adversaries: Unbelieving Jews (The beast from the Land, for Land = “Promised Land”) and Rome (the beast from the Sea, for “Sea” is a common symbol of the Gentiles).
Both of these beasts emerged from a “red dragon” that has 7 heads (there were 7 Herods) and ten horns (there were ten Caesars who interacted with the 7 Herods). Thus a complex, double-enemy seems to be described.
These two beasts, both coming from the Red Dragon, seem to comport well with the data of the Book of Revelation and the Historical context of the time leading up to 70 AD wherein the two enemies who conspire against the early Church. Ultimately, as the Book of Revelation also describes, these two beasts turn on one another, and the harlot is destroyed.
This historically happened: In Revelation (Rev 17ff) The complex, two-fold enemy is described as a beast, and a harlot. The harlot city rides upon the beast. The beast later turns and devours the harlot with fire and total destruction. This in fact happened when Rome (which had a partnership with Jerusalem through the Herodian dynasty) turned against Jerusalem and totally destroyed her by fire, killing 1.2 million Jews.
Thus the Book of Revelation seems to describe an enemy of the early Christians that is a complex combination of two enemies who conspire against the early Church, and later turn on each other. This was historically the fact at the time of 70 AD when the Jews and Rome went to war against one another.
VIII. It flows well from the fuller context of the New Testament. through the bulk of the New Testament the antagonists are fellow Jews who do not accept Christ as the Messiah It is they who involve Roman authorities in exacting punishment on Christians. Those these Roman officials are often hesitant to become involved, though they are not thereby absolved of responsibility any more than Pilate can be absolved for his actions. Notice the consistent Biblical context of the double enemy face by Christians:
1.It was fellow Jews who handed Jesus over. In particular it was fellow Jews who had much invested in the Temple and its rituals who were most threatened by him who handed him over. Pilate, though unjust in his final action, was reluctant and it was only when He perceived that the Jewish leaders would lead a riot that he relented and had Jesus put to death.
2.In the Acts of the Apostles, it is always fellow Jews who attack and pursue Paul. The Romans, far from being Paul’s enemy are in fact his protectors on more than a few occasions. Even when he Romans do arrest Paul it is once again due to the insistence of fellow Jews and the threat of civil unrest it Roman officials did not comply. Again, the final arrest of Paul centered on a perceived defilement of the Temple that he supposedly committed. This was not in fact the case but was the pretext by which the Jewish leaders of Jerusalem handed him over.
3.In the Epistles of Paul, once again, it is fellow Jews and Judaizers (So-called Christians who wanted to bring the whole Jewish ceremonial law into the Church and make it binding on all Christians) who are the real enemies. Paul does not preach social unrest against Roman authority (Nor did Jesus). In fact, Paul counsels respect for authority and prayers for all in authority. Likewise, Jesus strongly resists any attempts to draw him into political zealotry and any conception of the Messiah that would understand him as military savior.
4.None of this is to render the New Testament anti Semitic. Remember, most of the early converts were Jews. Jewish Christians made up a sizable percentage of the early Church. The question here is not ethnic hatred but of a clear distinction between those who would accept Jesus as Lord and those who would not. The division was not some mere intellectual debate. It was a volatile clash between absolutely different understanding of the basic questions, who is God? Who is supreme? Who is to be worshiped?
5.It therefore seems unlikely and unusual that, very suddenly, the context changes radically in the final book of the New Testament. All along, the context was of the passing away of the Old Order of the Law and the Temple and the passionate fear and hatred that this caused. It seems more likely that the final book of the Bible would prophesy the conclusion to this clash.
IX. It takes the use of the word “soon” that is often used in the Book of Revelation more at face value. Throughout the Book of Revelation the temporal expectation that the events it describes are to take place “soon.” For example:
1.(Rev 1:1 ) The revelation of Jesus Christ, which God gave him to show to his servants what must SOON take place; and he made it known by sending his angel to his servant John,
2.(Rev 1:3 ) Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the TIME IS NEAR.
3.(Rev 2:5 ) [To the church at Ephesus] Remember then from what you have fallen, repent and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.
4.(Rev 2:16 ) Repent then. If not, I will come to you SOON and war against them with the sword of my mouth.
5.(Rev 3:11 ) I am coming SOON; hold fast what you have, so that no one may seize your crown. He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem which comes down from my God out of heaven, and my own new name.
6.(Rev 22:12 ) Behold, I am coming SOON, bringing my recompense, to repay every one for what he has done.
7.(Rev 22:20 ) He who testifies to these things says, “Surely I am coming SOON.” Amen. Come, Lord Jesus!
Now, it is true, “soon” can be understood from God’s perspective, a perspective that sees a watch in the night (4 hours) as equivalent to “a thousand years.” But we ought not dismiss that the “soon” referenced here might also have had a more denotative meaning and meant that, as Jesus said in the Mount Olivet discourse “There are some standing here today, who will not taste death until they see all these things take place.” For the early Christians “soon” may well have meant 70 AD, rather than the 90+ AD that many moderns presume.
X. If Rome is the harlot city, as the majority opinion presumes, there is a problem in that it was never destroyed. It was sacked many centuries after Biblical times (in the late 4th and early 5th Centuries AD), but it was never burned or destroyed as depicted in Revelation. Jerusalem however was destroyed and burned in 70 AD and thereby correspondent to the prophecies of the Book of Revelation (e.g. Rev 18:18 inter al).
Hence, for these reasons, and other reasons not set forth here, The “minority” view seems quite plausible. Namely, that the Book of Revelation is describing the clash between Jews and Christians (which drew in the Romans) and caused the persecutions against the Church which is described in Revelation. It is not merely a book describing Roman persecutions.
Further, the context of just prior to 70 AD, under Nero seems more plausible, (that the context of 90 AD under Domitian). And the war-like and apocryphal events described are those that lead up to the destruction of the Temple and the full establishment of the Church, as the new locus of the worship of God. Here is the more likely and immediate context of the Book of Revelation.
This does not mean that there is no value in the majority opinion, (namely that the beast (Harlot) is Rome and the context is a Roman persecution of the Church). Since this is the majority view it would be wrong to simply dismiss that view. Hence, what I have presented here is still described as the minority view.
But I have come to appreciate that the minority view enables us to have a far richer understanding of the Book of Revelation, since it sees the Book of Revelation as a part of the whole Bible rather than as merely an apocalyptic work that radically stands apart from the other biblical views.
Consider well the possibilities of the minority view of Revelation. Fundamentally this view roots the Book more solidly in the rest of Biblical tradition, and maintains the focus on the biblical city of Jerusalem and the context of faith, rather than the pagan city of Rome to which the early Church looked with evangelical mission and open doors, rather than with the polemical disdain and gleefully expectant destruction presumed by the majority view.
Surely, as with any minority view, as you ponder it, you may be troubled by the fact that it unsettles what seems more familiar. But I have come to see that it comports better with the actual data of the Book of Revelation. How say you?
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By the way, David Chilton has written quite thoroughly of this “preterist” theory of the Book of Revelation here: Days of Vengeance
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More is info is also available: HERE
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