Thirty-third Sunday in Ordinary Time

Catechism Links[1] 

CCC 1038-1050: The Last Judgment; hope of a new heaven and a new earth
CCC 613-614, 1365-1367: Christ’s one perfect sacrifice and the Eucharist

“Christ on the Cross Formed by Clouds”
by Louis de Silvestre, 1734

 
Readings for the Thirty-third Sunday in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary:[4]
 
Reading 1: Daniel 12:1-3
 
In those days, I Daniel,
heard this word of the Lord:
"At that time there shall arise
Michael, the great prince,
guardian of your people;
it shall be a time unsurpassed in distress
since nations began until that time.
At that time your people shall escape,
everyone who is found written in the book.
 
“Many of those who sleep in the dust of the earth shall awake;
some shall live forever,
others shall be an everlasting horror and disgrace.
 
“But the wise shall shine brightly
like the splendor of the firmament,
and those who lead the many to justice
shall be like the stars forever."
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Commentary on Dn 12:1-3
 
This poetry from Daniel concludes his revelation specifically regarding the devastating Hellenistic War. He begins with an apocalyptic vision of the end times. A leader named Michael will arise and great distress will come upon the earth. Daniel describes the separation of those to be saved and those who will not find eternal life. He does not give any attributes to them; he merely indicates that that those who are found “written in the book [of life]” will escape (see Exodus 32:32-33 and Psalm 69:29). This imagery was later used extensively by St. Paul and St. John (see Philippians 4:3 and Revelation 20:12).
 
He goes on to say that those “who sleep in the dust of the earth” will awake and live forever. This is a clear reference to the afterlife and the fact that there are those who will “be an everlasting horror and disgrace.” It provides the ancient understanding of heaven and hell. It is also the first reference in Sacred Scripture to the resurrection of the dead. The concluding paragraph can be seen as a reference to those who, guided by the Holy Spirit (the wise – those guided by Wisdom), bring others to faith (to justice – justification and forgiveness). They will be held in highest esteem.
 
CCC: Dn 12:1-13 992; Dn 12:2 998
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Responsorial Psalm: Psalm 16:5, 8, 9-10, 11
 
R. (1) You are my inheritance, O Lord!
O LORD, my allotted portion and my cup,
you it is who hold fast my lot.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.
R. You are my inheritance, O Lord!
 
Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence;
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.
R. You are my inheritance, O Lord!
 
You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.
R. You are my inheritance, O Lord!
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Commentary on Ps 16:5, 8, 9-10, 11
 
Psalm 16 is song of thanksgiving and praise, in this instance for the presence of the Lord and his saving power.  It refers to the end times as well: “because you will not abandon my soul to the netherworld, nor will you suffer your faithful one to undergo corruption.” The intention of this selection is to remind us that there is a resurrection of the dead, and that we should take heart in God who makes this promise.
 
CCC: Ps 16:9-10 627
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Reading II: Hebrews 10:11-14, 18
 
Brothers and sisters:
Every priest stands daily at his ministry,
offering frequently those same sacrifices
that can never take away sins.
But this one offered one sacrifice for sins,
and took his seat forever at the right hand of God;
now he waits until his enemies are made his footstool.
For by one offering
he has made perfect forever those who are being consecrated.
 
Where there is forgiveness of these,
there is no longer offering for sin.
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Commentary on Heb 10:11-14, 18
 
When one of the early Jews committed an act contrary to Hebrew Law, they were required to make a “sin offering” to mitigate the dire consequences that were likely to follow. It was the Hebrew belief that, when they were afflicted by disease or ill fortune, it was God punishing them for an offense against him. In these circumstances there was the need for a “sin offering” given by the priest.
 
Jesus, through his supreme sacrifice, forgave sins once and for all, something no false sacrifice could accomplish. Then the Book of Hebrews again hammers the New Covenant home to us. The author quotes, first Psalm 110 (Psalm 110:1) and then the Book of the Prophet Jeremiah (Jeremiah 31:31-34). He holds up the Hebrew prophecy of the New Covenant and shows how it is fulfilled in Christ.
 
CCC: Heb 10:14 1544
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Gospel: Mark 13:24-32
 
Jesus said to his disciples:
"In those days after that tribulation
the sun will be darkened,
and the moon will not give its light,
and the stars will be falling from the sky,
and the powers in the heavens will be shaken.
 
"And then they will see 'the Son of Man coming in the clouds'
with great power and glory,
and then he will send out the angels
and gather his elect from the four winds,
from the end of the earth to the end of the sky.
 
"Learn a lesson from the fig tree.
When its branch becomes tender and sprouts leaves,
you know that summer is near.
In the same way, when you see these things happening,
know that he is near, at the gates.
Amen, I say to you,
this generation will not pass away
until all these things have taken place.
Heaven and earth will pass away,
but my words will not pass away.
 
"But of that day or hour, no one knows,
neither the angels in heaven, nor the Son, but only the Father."
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Commentary on Mk 13:24-32
 
This selection concludes Jesus’ prediction about the destruction of the temple. Here he borrows imagery from Daniel to provide more proofs of his divinity to the disciples with whom he is speaking. 
 
“On one level, Jesus is giving a symbolic portrayal of the fall of Jerusalem and the temple. For the Jews the temple was a microcosm of the universe. Images of the stars and constellations were embroidered on the temple veils; the seven lights of the menorah represented the sun, the moon and the five known planets.  The temple was the center of the universe, the meeting point of heaven and earth.  Thus, the destruction would be a cataclysm of cosmic proportions. 
 
"[The symbolic language does not preclude the possibility of literal cosmic portents, which the ancients interpreted as signs of a cataclysmic event in human history.  Josephus describes a number of such portents preceding the fall of Jerusalem (Jewish War 6.288-300)]” [5]
 
He warns that they should be vigilant because the time of tribulation is coming and the hour and day are not known: “But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father."
 
CCC: Mk 13 2612; Mk 13:32 474, 673
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Reflection:
 
It is fitting that as we conclude this liturgical year (next Sunday is the Feast of Christ the King – the last Sunday of this liturgical year) we are pointed at the end times, the eschaton. The first reading from Daniel takes us there with his description of how the faithful and the unfaithful will be separated. The psalm rejoices in the promise of the resurrection of the body. Hebrews links up with the psalm as it speaks of Christ’s great sacrifice promising forgiveness to those who follow him in life.
 
Finally we hear the last part of Jesus’ address to his disciples about the destruction of the temple and the end times for all mankind. He provides further proofs to those rather “slow to believe” disciples in Mark’s Gospel of the Lord’s divinity. Mark tells us he will be “'the Son of Man coming in the clouds' with great power and glory, and then he will send out the angels and gather his elect from the four winds.” The author lets us know that it is Jesus who will separate those whom Daniel refers to as having their names “written in the book” – it’s his book.
 
Beyond the reminder that there will be a reckoning at the end, what does Scripture say to us today? We can take away a couple of messages. First, we can take heart in the fact that the Lord’s mercy is there for us. Given the scandals rocking the Church, we are grateful that God’s mercy extends to all his people. The Lord offered himself so that all might not fall into, as Daniel calls it, “an everlasting horror and disgrace.” We have chosen to follow Jesus and know his promise of everlasting life. Clearly we can rejoice in that message along with the psalmist who also rejoices in the resurrection.
 
We can also listen to the warning that the hour and day of the end is not known and that we must remain on our best behavior because of that. We do not want to procrastinate, saying: “I can reconcile with the Father for my sinful acts today. After all, Jesus will forgive me if I am truly sorry.” Indeed, Jesus forgives our sins. But if we know an act is sinful and still go ahead with it, is simply saying, “I’m sorry” enough? Will we not be called to account for our actions?
 
Today is the Lord’s Day and we rejoice in the Eucharist we will share. Let us also recall that he has, through his saving sacrifice, brought forgiveness to us all and in that sacrifice we share again today, we are offered a new start looking for our own glorious resurrection with him.
 
Pax
 

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “Christ on the Cross Formed by Clouds” by Louis de Silvestre, 1734.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] The Gospel of Mark, Mary Healy © 2008, Baker Academic, Grand Rapids MI, p. 267.