Do we live at the end of time?

Earthquakes, floods, tornadoes, the tense situation in Ukraine, Syria, volcanic eruptions - many people wonder if the cataclysms we are witnessing are not a harbinger of the imminent end of the world. In addition, in the 24 chapter of the Gospel of Matthew, we read that nations and states will fight against each other, and many countries will be struck by famine and earthquakes. Admittedly, when we recite the Our Father, we say: Thy Kingdom come, but after reading some passages of the Gospel one can be a little afraid of this coming. Is that right?

First, let us note the difference between the Christian expectation of the end of the world and catastrophism, which, apart from the fact that it likes to refer to the eschatological statements of the New Testament, has little to do with the Christian faith. Catastrophism is the pessimistic view that human history is heading for an ever deeper decline and an inevitable final catastrophe. According to the pessimists, evil is raising its head higher and higher, good is getting weaker and weaker and would be completely defeated, but fortunately Christ will finally enter into this depressing situation and put an end to the universal reign of evil. According to this interpretation, the end of the world will be almost exclusively a day of God's wrath and punishment, only a handful of the righteous will be saved. Something completely different about the end of the world is said by the word of God.

Meanwhile, typing in Google the phrase: "what does the Bible say about the end of the world", we will get nearly 300,000 results. You can get lost. But, let us begin with the fact that the very term syntéleia tou aiónos (συντέλεια του αιώνος) (cf. Mt 24:3; 28:20), which in English we translate as "the end of the world or end of the age", contains the suggestion that it is not about an end, but about a positive end - in the sense of the culmination, the fulfillment. The positive culmination of the history of the world is something foregone. The decisive moment was the descent of the Only-Begotten Son of God from the heights of his divine transcendence, in order to become, by accepting humanity, a participant in human history. As a man, the Son of God won a - though humble and very painful - victory over evil. It is timeless: despite his historic leaving from our earth, Christ remains with us "always until the end of the world" (cf. Mt 28:20) and makes all who belong to him sharers in his victory. Evil no longer has any chance of destroying the meaning of human history. And in this sense, above all, the New Testament says that we are already living in the end times (cf. Hebrews 1:1-4).

The meaning of human history is already definitively decided, thanks to Christ. Only the situation of each of us remains unresolved. We must all join in this maturation of human history towards its eternal fulfilment, although it is also possible to exclude ourselves from this process. Therefore, the end times in which we live, thanks be to God for this, are times of a universal and very real call to share in Christ's victory and to eternal life. "Now is a very acceptable time; behold, now is the day of salvation!" (2 Cor 6:2). This overcoming of Jesus in us and in human history is usually carried out humbly, without signs of obviousness, in the image of his Cross. But the day will come when this triumph will be brought to an end and will be revealed in all its obviousness. The New Testament uses three main phrases to describe Christ's glorious coming on the last day. The first is the Parousia, with which the ancients defined the triumphal entry of the leader during the solemn celebration of the victory. Epiphaneia indicates the manifestation of Christ in the majesty of his divinity. Apokalypsis, on the other hand, speaks of revealing what was previously hidden. In all three terms there is a joyful approval of all that has happened in human history thanks to Christ.

However, there are many terrifying opinions in the descriptions of the future of the world. But they concern - first of all - evil, which will then reveal all its meaninglessness and lose all possibilities of inflicting harm. Secondly, these opinions are connected with all that is imperfect, because it will give way to what will already be perfect without reserve. Therefore, the awareness of these formidable things does not prevent Christians from awaiting this day impatiently, only strengthening our vigilance, so that this expectation may be imbued with holy conduct and entrusting ourselves to God. Let us read the famous statement of the Apostle Peter: " Since everything is to be dissolved in this way, what sort of persons ought [you] to be, conducting yourselves in holiness and devotion, waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire. But according to his promise we await new heavens and a new earth in which righteousness dwells”. (2 Pet 3:11-13).

Thus, the destruction of the world is presented here as the opposite of catastrophe, as the way to "a new heaven and a new earth." It is a bit like being born: for a child, coming into the world is not a disaster, but entering a completely new life. It is only in this perspective that it becomes clear why Christians are confidently waiting for this day and even trying to hasten it. The end times were proclaimed on the day of Pentecost. The Apostles really reckoned with the fact that perhaps Christ the Lord would want to return in their lifetime. This attitude should characterize each successive generation of Christians. At the same time, it must be remembered that this day will be determined by God's sovereign decision: it is enough for us to know that Christ will come soon: " For, after just a brief moment, he who is to come shall come; he shall not delay " (Heb 10:37; cf. Phil 4:5).

But how to understand these "Brief moment or soon"? First of all, it must be remembered that they must be counted by God's measure and not by human measure: "one day with the Lord is like a thousand years, and a thousand years as one day" (2 Pet 3:8). Most important, however, is that in this "soon" we hear the call that the time we have left is short and must be devoted to the proper service of God: " So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith" (Gal 6:10). To stimulate us to this attitude, the Lord Jesus does not even hesitate to compare Himself to a thief who usually comes just when no one expects him.

Did Jesus leave us any signs announcing His coming? The extensive Letter 799 of St. Augustine, is devoted entirely to the theme of the signs of the end of the world. The author points out there that the further from the apostolic times, the greater the probability that Christ will come in our generation. But at the same time, even the last generation of mankind will not know whether they have to wait thousands of years for this day. We do not know this at all, because " He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority." (Acts 1:7). What we do know is that, like the apostles, we are at work in the end times, in the last hour" (Letter 199). St. Augustine also mentioned that it is true that there are so many corrupt people today. "It is not known, however, whether there will be even more of them after us, and there will be them just before the end. But when it will happen, we do not know" (Letter 199:23). What we do know is that we must avoid contracting these evil attitudes, and sinners must be helped to repent and convert. A similar attitude is our duty in the face of events such as wars, famines, pestilences and various cataclysms, in which Jesus makes us see signs of his approaching coming. After all, he clearly said that then, " a person on the housetop must not go down to get things out of his house, a person in the field must not return to get his cloak." (cf. Mt 24:17-22). Did He not want to teach us in this way that even in the most difficult trial it is necessary to guard what is most important?

But it is not for this reason that the word of God makes us look at the signs of the Lord's coming, so that we may try to appropriate for ourselves that knowledge which the divine Master did not even impart to the apostles. They are to mobilize us to a better service of God. But even if it happens that there are fewer of these symptoms, it should not weaken our expectations. It is worth remembering the words: "The day of the Lord will come like a thief in the night. When people are saying, “Peace and security,” then sudden disaster comes upon them." (1 Thess 5, 2-3). With his own charism to grasp the essence of things, St. Thomas Aquinas was able to express the biblical and Catholic teaching on the signs of the end of the world: "These signs are meant to indicate that at some point the world will end, and not at a specific moment when it will happen. In fact, among them there are signs that have been happening in a certain sense since the beginning of human history. (...) Because these signs that are mentioned in the gospels, such as wars, fears, and so forth, have been from the beginning of the human race: unless perhaps we say that at that time they will be more prevalent: although it is uncertain in what degree this increase will foretell the imminence of the advent”.

So, all we know is that Jesus for sure will come... And, that we should be ready for it. And we still know that the longing for His coming is something glorious. As long as it is a reliable longing, expressed in our entire spiritual attitude.

Until Tomorrow

fr. george