This article is adapted from the chapter “The Vision Beatific” found in my book From Advent to Ascension: A Journey with the Christ.
One of the aspects of Advent is that while it focuses on the anticipation and celebration of the arrival of Christ in the form of an infant, it also holds a second focus: the second coming of Christ. That second coming is often a subject around which much fear has grown. This fear largely comes from the fact that we [and by “we” I mean the larger Christian church] have taken the Good News of the return of Christ and turned it into an opportunity to both frighten people into confessions of faith and we have utilized it to make Jesus scary (Jesus is coming back and this time, no more Mr. Nice Guy!).
That’s a shame. Jesus’ Good News is and remains Good News. The return of Christ was looked for, initially, with joy and hope. The idea of the end of all things, though, does bring with it a sense of angst – and not because this time Jesus is going to be wrathful, but because that which we have known might come to an end. It might (should, if we read Scripture correctly) become something better and more wonderful than we can imagine.
But in the interim, between the first Advent and the second, we have the opportunity to learn from the words and teachings of Jesus as well as recognize that God does and will finally intervene in those last days. And I would turn your attention to Isaiah 65:17 where the prophet declares on behalf of God that God will create “create new heavens and a new earth; and the former things shall not be remembered or come into mind.” This is echoed in the much later writing of Revelation where the vision is of those events beginning.
Further, God declares:
18 But be glad and rejoice for ever
in that which I create;
for behold, I create Jerusalem a rejoicing,
and her people a joy.
19 I will rejoice in Jerusalem,
and be glad in my people;
no more shall be heard in it the sound of weeping
and the cry of distress.
20 No more shall there be in it
an infant that lives but a few days,
or an old man who does not fill out his days,
for the child shall die a hundred years old,
and the sinner a hundred years old shall be accursed.
21 They shall build houses and inhabit them;
they shall plant vineyards and eat their fruit.
22 They shall not build and another inhabit;
they shall not plant and another eat;
for like the days of a tree shall the days of my people be,
and my chosen shall long enjoy the work of their hands.
23 They shall not labor in vain,
or bear children for calamity;
for they shall be the offspring of the blessed of the Lord,
and their children with them.
24 Before they call I will answer,
while they are yet speaking I will hear.
25 The wolf and the lamb shall feed together,
the lion shall eat straw like the ox;
and dust shall be the serpent’s food.
They shall not hurt or destroy
in all my holy mountain,
says the Lord.”
With these words we encounter what I describe as “post-apocalyptic” language or, in other words, a vision of that which is after the end of the world. I use the term post-apocalyptic knowing that there has been, over the last decade, a rise in the genre of post-apocalyptic literature, movies, video games and thinking. Post-apocalyptic usually refers to the idea of that which remains after some great cataclysm. Yet, it is important to point out in our modern thinking, post-apocalyptic is almost always dystopian, hopeless and nihilist.
This post-apocalyptic genre rises in popularity during times of uncertainty and fear. When we don’t know what to expect from the future, we become afraid. When we become afraid as a society, we begin to become suspicious, and suspicion drives us apart. This comes out in spades in our post-apocalyptic works.
Therefore, what we need to know about the story behind this passage so far is this: according to Isaiah’s earlier chapters, Israel’s current predicament was due to their collective sins. Their plight was of their own creation. Any salvation that could be found would be solely based on God’s graciousness – to which the appropriate response would be to repent, trust and return to God.
These words found in Isaiah declare that after the end will be a time when all needs are met. All elements of existence will come under the positive, life-yielding power of God. Whatever is amiss in creation will be restored and made whole, including even the most deeply embedded distortions in God’s world. There will be enough food, there will be enough shelter, and there will be no more fear. The world will be brought right by God.
This vision of God’s intervention, as holy and wondrous as it is, is also a declaration that the people have not done what they should have. If God must intervene to bring about justice, it is because we have failed to be a just people. If God must intervene to care for the oppressed and impoverished, it is because we have overlooked them. The vision of God’s involvement is both a beacon of hope and a warning. God can. God will. We should have. We did not. Perhaps in waiting for God to act, we have demonstrated our lack of confidence in one another as well as a neglect of our God and our Lord Jesus Christ who, with the prophets, tells us to seek justice, love mercy, love one another, and walk humbly with God.
This vision from Isaiah is also an indication that God’s new creation now promised concerns not only Israel, not only the entirety of humanity, but all of creation. Hostilities at every level and in every dimension of creation will be overcome. It is a world where the wolf and the lamb shall graze together, perhaps even with elephants and donkeys. And there shall be no violence.
And all shall be well.
As such, we must understand this as part of the Advent dream; this is part of the vision of Advent for those who would seek Christ. It is a vision of wholeness. And, in the end, it is one that we can either wait for or work for. The choice is ours, and the offer is before us.
Peace be with you
Past