The End Will Not Be At Once by Herman Hendrickx, CICM

This book is part of a series on Studies in the Synoptic Gospels by Fr. Herman Hendrickx, CICM. Other books in this series are: The Infancy Narratives, The Passion Narratives of the Synoptic Gospels, The Resurrection Narratives of the Synoptic Gospels, The Miracle Stories, The Parables of Jesus, and The Sermon on the Mount.

Introduction

Popular religious literature about the end times are often written by holy men and women, saints, and religious, who base their prophecies on visions and revelations from God. Some of these holy men and women are: Blessed Anna Maria Taigi (Rome), St. Pio of Pietrelcina (Capuchin Priest, Italy, feast on September 23), Pere Lamy (Priest, France), Elizabeth Canori-Mora (Rome), Sister Rosa Colomba Asdente (Italy), Father Nectou (Jesuit Priest, Belgium), Sister Palma D'Oria (Italy), Sister Marie Baourdi (Carmelite, France), Marie Julie Jahenny (France), Saint Hildegard of Bingen (Germany), Marie Martel (Normandy), and many more. Although the prophetic visions of these holy men and women are regarded as authentic, when one reads the scripture texts themselves, with a special attention to the eschatological passage in Mark and Luke, a systematic study of the text can provide quite a substantial number of biblical insights on what can happen in the end times. Fr. Herman Hendrickx, CICM, a noted scripture scholar, writes this book for students who want to learn an exposition of the end times as it is presented in the gospel of Luke and in Mark.

A modern biblical study

Fr. Herman Hendrickx takes account of modern biblical scholarship in this book with the treatment of the gospel of Luke - especially the eschatological discourse. He however writes in a style and manner that is accessible to the general reader. Section by section, he compares the passages which refer to the end times in the gospel of Luke with that of the passages in Mark. He explains the original significance and meaning of these texts and presents its relevance to the present times. A final chapter in the book contains valuable suggestions for homilies on gospel readings taken from chapter 13 of the gospel of Mark and chapter 21 of the gospel of Luke. The book also contains an extensive bibliography of general and specialized studies.

The author

Fr. Herman Hendrickx, CICM, was born in Belgium and studied scripture and theology at Louvain University. He was Professor of Theology at St. Joseph's Seminary, Louvain. In 1967 A.D., he arrived in the Philippines where he became a Professor of New Testament Studies. He has lectured widely in the Philippines, Asia, Australia and the United States to groups of priests, religious, teachers, and catechists. One of the schools in which he applied all his learning and shared it in his teaching is Maryhill School of Theology in New Manila, Quezon City, Philippines.

Main sections of the book

Listed below are the main sections of the book. For those undertaking New Testament studies, this is a welcome resource and good material for research.

• Luke 21:5-36: Context, Structure, Source(s), Train of Thought
  


• The Introduction to the Discourse (Luke 21:5-7)
  


• The Beginning of the Discourse (Luke 21:8-11)
  


• Description and Interpretation of Persecution (Luke 21:12-19)
  


• Destruction of the Temple as Judgment (Luke 21:20-24)
  


• The Return of the Son of Man (Luke 21:25-28)
  


• The Parable of the Fig Tree (Luke 21:29-31)
  


• Additional Sayings (Luke 21:32-33)
  


• Concluding Warnings (Luke 21:34-36)
  


• Results of the Inquiry into Luke 21:5-36
  


• Preaching the Eschatological Discourse (Mark 13 and Luke 21)
  

General message of the book

Those who read the passages of the gospel referring to these end times will feel a certain uneasiness in words such as "cosmic collapse" and other descriptive warnings of the end times in the gospel of Mark and Luke. Whether the warnings can be justified and currently relevant (as no one knows exactly when the end times will be), it can evoke negative emotions. But, the context of the Christian message presented by Fr. Herman Hendrickx contains an attitude of faith and confidence in the midst of trouble. The crisis-situation presented in the gospel texts can be seen more as a hope in God's salvation (cf. v. 28 "Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near"). What is seriously to be considered is that God's judgment definitely comes. All the faithful need to be aware of this and see what this means for each one's life. It is an opportune time not to live blindly, but to be ready, vigilant and confident that liberation from God is a reality strongly present in the daily events of life. All the faithful are thus called to avoid what is unworthy of being Christian, to have a healthy detachment from temporary relationships, possessions and realities, and live with a hopeful attitude to what is eternal: the redemption and liberation of humanity by Christ.

Memorial of Saints (September 18)

St. Joseph of Cupertino was among the few gifted with the power of levitation. When he came of age, he joined the Franciscan Conventuals. His gift for levitation was so extraordinary that the mere mention of anything spiritual lifted him up several feet in the air. This attracted people to flock to him; but not only because of this miraculous feat, but also to ask help for the forgiveness of their sins. Because of his unique gift, Joseph of Cupertino was made patron saint of aviators (died ca. 1663 A.D.).

St. Richardis was married to Charles, son of King Louis the German. She and her husband were crowned rulers of the Holy Roman Empire by Pope John VIII in 881 A.D. Several years later in their marriage, Richardis was accused of infidelity by her husband Emperor Charles. St. Richardis had to endure the ordeal of having to prove her innocence. But when her husband Charles was deposed from his throne, Richardis left him to live as a nun at Hohenburg. She then went to found Andlau Abbey, where she lived the last years of her life (died ca. 895 A.D.).

St. John Massias was orphaned in his youth and worked as a shepherd in his hometown in Spain. He then went to Peru, worked for a while in a cattle ranch, and then decided to join the Dominican Order. As a Dominican lay brother and porter, he was known for his austerities, miracles and visions. He also attracted the poor and the sick, whom he ministered according to their spiritual and physical needs (died ca. 1645 A.D.).

St. Ferreolus was a Christian tribune in the imperial army at Vienne. Crispin, the governor, arrested him because he did not reveal the Christian identity of St. Julian of Brioude. When Ferreolus also announced to the governor that he too was a Christian, he was scourged and imprisoned. Although he was able to escape miraculously, he was recaptured near Vienne and beheaded (died ca. 304 A.D.).

St. Methodius of Olympus was bishop of Olympus, Lycia. His name is listed in the Roman Martyrology and is mentioned also in one of St. Jerome's writings. St. Methodius was known for his preaching and scholarship. Some of the many treatises which he wrote were: "On the Resurrection" and "Symposium". Because of his opposition to Millenarianism, he suffered martyrdom at Chalcis, Greece (died ca. 311 A.D.).

24th Sunday of the Year (A)

24th Sunday of the Year (A) - September 11, 2011

Liturgical readings

Sirach 27:30 - 28:9
Psalm 103
Romans 14:7-9
Matthew 18:21-35

"Not seven times; but seventy times seven times."

When Peter asked Jesus how many times he should forgive his brother, Jesus simply replied: "Seventy times seven times". To know the meaning of this response from Jesus, bible scholars give a clue. Their studies say that the number 7 in the Bible connotes perfection. Applying this meaning to the response of Jesus to Peter, Jesus would not have meant a specific number of times one should forgive his brother. Rather, for lack of exact terminology, and to speak figuratively, Jesus meant "perfect mercy" or "perfect forgiveness". And this the Lord has shown a very good example to all by forgiving His very executioners from the Cross. Remember what He said: "Father, forgive them; for they do not know what they are doing."

All people, at one time or another, know of others in their life who have hurt them. In the same manner, they too are aware of the trespasses they have committed against others as well. St. Josemaria Escriva (who founded Opus Dei, and encouraged its members to make confession regularly) says that it would be difficult to forgive if one does not remember a good deed done by people who have committed a transgression against us. But when this counsel of St. Josemaria Escriva is followed and there is prayer for the grace to forgive, this will certainly purify and purge the heart from all forms of resentment and the desire to repay evil for evil. Healing the hurts within is not instant, but God's healing power in His Word and Sacrament, in time, can indeed heal all wounds in life.

At present, when political conflict appears to intensify in many local and global environments, there is a need to be very prudent to avoid hurting or damaging severely any life, relationship or person that can have repercussions to the greater good. Not all are called to be martyrs or victims like our Lord Jesus, St. Stephen the Deacon (Acts 7:60), and Blessed John Paul II (who forgave his assassin publicly). But by the circumstances of living ordinarily in life and work, the majority of the faithful can simply pray patiently for those who have cause hurt and make a sincere act of faith to forgive them, as God Himself has forgiven each one of us from our own acts of hurting others - intentionally or not intentionally.