It is fitting, at the close of Lectionary Year B, and before the beginning of Advent, that we consider endings. Apocalyptic and eschatological readings are sometimes read to portend of the end times. Apocalypse comes from the Greek αποκαλυψισ, interpreted as a revelation, an appearance, a manifestation. Eschatology is sometimes referred to as the study of the end times, but on a different level, addresses the meaning of history, the ultimate destiny of humanity. Most modern eschatology and apocalypticism, both religious and secular, involves the violent disruption or destruction of the world, whereas Christian and Jewish eschatologies view the end times as the consummation or perfection of God's creation of the world. For example, according to ancient Hebrew belief, life takes a linear (and not cyclical) path; the world began with God and is constantly headed toward God’s final goal for creation. Rudolph Bultmann in his "History and Eschatology: the Presence of Eternity," sees Christ as the eschaton (εσχατον), the presence and focal point of realizing the ultimate meaning of our lives. A lot has been written, jokingly and seriously, about the end of the Mayan calendar..
In the gospel account this week, the disciples marvel at the huge stones of Herod's temple. Jesus tells them: "Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down." Many will come in my name and say, 'I am he!' and they will lead many astray. When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birthpangs."
What is Jesus telling us? Read "Transcending all that is 'thrown down'," by the Rev. Anjel Scarborough, and “The Destruction of the
No comments:
Post a Comment