All Saints (November 1)
Readings: Revelation 7:2-4, 9-14. 1 John 3:1-3 Matthew 5:1-12
The feast of All Saints marks a shift in the character of the readings proclaimed in Ordinary Time from the theme of the Christian community’s growth in grace to a concern with the last things. The readings for all Saints reflect the feast’s original character as a celebration of Christian martyrdom in connection with the Easter season; they present the challenge of a way of life modeled on Jesus and the great heroes of the faith in the context of belief in the ultimate triumph of God’s kingdom over sin and death.
The reading from Revelation 7 offers a consoling vision of the future that awaits the saints who have endured trial and persecution from the powers of evil in the present world order. Revelation is an apocalyptic work written in the late first century C.E. by the prophet John of Patmos for seven churches in Asia Minor who were faced with Jewish hostility, public suspicion, sporadic Roman prosecution, imprisonment and even execution. Many believers were tempted to renounce their belief in Christ and conform to the decadence of Roman society. John’s visions of God and the lamb’s ultimate triumph over the forces of evil, especially Rome, are meant to strengthen Christians whose faith was wavering, by assuring them that death for Christ is not defeat but victory.
Revelation 7 is part of the vision of the seven seals (6:1-8:6). In an interlude between the sixth and seven seals, John describes two visions which assure the faithful that they are protected from God’s judgment. Following a pattern found in Ezekiel 9, John describes the instructions for sealing the servants of God (the faithful) before the four angels ravage the land and sea. A symbolic full number of 144,000 from every tribe of Israel are so marked. In the second vision, John sees a huge crowd from every nation, race, people and tongue joyfully participating in the heavenly liturgy before the throne of God and the lamb (the crucified and resurrected Jesus). They are dressed in long white robes of glory and are holding the palm branches of victory in their hands. The vision’s climax comes when John learns from one of the elders that “these are the ones who have survived the great period of trial; they have washed their robes and made them white in the blood of the Lamb.”
The second reading from 1 John 3 is a theological reflection and exhortation based on what God has bestowed on Christians through the act of divine love given in Christ. In the tender language of first-person plural address, the author reminds us that we are already “children of God,” and though the mystery of what we shall later be has not yet come to light, we may be confident that we shall see God as God is. This hope should give us the assurance to keep ourselves pure, that is, to love one another as Christ has loved us, in the face of the world’s hostility which does not recognize us just as it failed to recognize the son.
The Gospel is the beginning of Matthew’s Sermon on the Mount, the first of the evangelist’s five great discourses proclaiming the prophetic fulfillment of God’s law (Matthew 5-7). The setting and tone are solemn and apocalyptic. Jesus goes up a mountainside, a place of revelation like Sinai in the Book of Exodus (Exodus 19-40). Seating himself in the position of teacher, he proclaims the fulfillment of the law in the way the Lord first announced the law on Sinai (Ex 20:1-17). His disciples will have the role of Moses: handing down the revelation to the nations (Matt 28:16-20).
Jesus’ proclamation begins with the beatitudes, a joyful announcement of God’s final blessing for the `anawim who totally depend on God for their vindication. Five of the beatitudes reflect what might be called “passive” qualities: being spiritually poor, mourning, hungering for justice and being persecuted. Three are more active: showing mercy, being single-hearted and making peace. All mirror Mathew’s Jesus, the truly happy person who embodies the joy the kingdom brings and, obediently trusting his Father, suffers death for the sake of the kingdom (see Matt 10:24-42; 11:25-30).
No comments:
Post a Comment