5

Asaph, living in the time of David, was one of the ten elders of Jerusalem and a prophet [1 Chronicles 15:19). He is attributed with several Psalms, including 50 and 74. He speaks of the Day of Judgment, the arrival of the Messiah (Mashiach), and the coming of the Messianic Age.

Psalm 50:15: Call to me on the day of distress and I will free you, and you will honor me.

Psalm 74:19-21: Do not give the soul of your Turtledove to a nation [of idolaters]; do not forget the nation of the poor forever. Look to the Covenant, for the dark places of the earth are filled with dens of violence. Let not the downtrodden one turn back in disgrace; the poor and needy will praise your name.

If Jesus represents the coming of the Messiah, does this not mean we are in the Messianic Age?

However, there is also the Second Coming. Is this a second Messianic Age, a continuation of the first (with the Incarnation), or does Jesus's appearance "not count" as an ushering in of the Messianic Age? To my knowledge, there is little to no evidence from the Hebrew Bible (essentially the Old Testament) on what the Messianic Age would look like in human terms, but it seems clear those following Jesus in his ministries were "walking with God" as other prophets, such as Isaiah, suggeat as part of the Messianic Age.

  • Where exactly do you see David speaking of a "Messianic Age"? I wasn't aware that such a phrase is used in the Bible. – curiousdannii Aug 18 '17 at 13:21
  • To follow up on what @cariousdannii said, can you offer a definition of Messianic Age. I'm not sure Catholics use that phrase or use it in the same way you do. With a definition, we might be able to map it to other Catholic teachings. – bradimus Aug 18 '17 at 13:54
  • True, "Messianic Age" is not used in 50 or 74; 50 is an allusuon to it: following Judgment, we will be freed. Thus my question. Neither Prophets or Psalms to my knowledge is specific, and I'm wondering if Catholic theology speaks to this. – Stu W Aug 18 '17 at 14:00
  • As to bradimus, is there a more accepted phrase as to the period of (human) time following the appearance of the Messiah? – Stu W Aug 18 '17 at 14:02
  • By Messianic Age, do you mean the time following the appearance of the Messiah or do you mean the final realization of the Messiah's kingdom? – bradimus Aug 18 '17 at 14:28
4

It depends on your definition of the Messianic Age.

According to the Catholic Catechism and its interpretation of the Nicene Creed, Jesus is the Christ, the Messiah

(436) The word "Christ" comes from the Greek translation of the Hebrew Messiah, which means "anointed". It became the name proper to Jesus only because he accomplished perfectly the divine mission that "Christ" signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for prophets. This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively. It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet. Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet and king

So God has definitively established his kingdom with Jesus as king. In that sense, we live in the Messianic Age. It goes on to say that Christ rules in his kingdom already through the Church, but the final triumph of his kingdom has not occurred

(680) Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. The triumph of Christ's kingdom will not come about without one last assault by the powers of evil. (681) On Judgment Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history. (682) When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.

Since the kingdom is not yet complete, you could say we don't yet live in the Messianic Age.

  • I did a little more digging and came across the phrase "World to Come." From this, it seems like your conclusion, that we are yet to live in the "Messianic Age," is spot on. Whether or not this is the Catholic perspective I suppose is up for interpretation, as you say, based on the definition of "Messianic Age." I'll mark your answer as final if you can give a specific number or numbers from the Catechism. – Stu W Aug 18 '17 at 17:42
  • @StuW Updated with locations. The links will take you to the correct pages. – bradimus Aug 18 '17 at 18:26
  • Cool. (I should say, I found several Old Testament references to "the World to Come") – Stu W Aug 18 '17 at 21:40
1
                          Is Now the Beginning of the End?
                                   Rabbi Allen S. Maller

A May 2, 2012 Reuters Poll reported that “nearly 15 percent of people worldwide believe the world will end during their lifetime. “Whether they think it will come to an end through the hands of God, or a natural disaster or a political event, whatever the reason, one in seven thinks the end of the world is coming,” said Keren Gottfried, research manager at Ipsos Global Public Affairs which conducted the poll for Reuters.

Gottfried also said that people under 35 years old, were more likely to believe in an apocalypse during their lifetime or have anxiety over the prospect. Responses to the international poll of 16,262 people in more than 20 countries varied widely. Only six percent of French and eight percent of Great Britain residents believing in an impending Armageddon in their lifetime, compared to 22 percent in Turkey and the United States and slightly less in South Africa and Argentina. And among American Evangelical Christians three out of four felt we are living in the End Times, and with the election of Donald Trump many liberals may also become believers in 2019.

Rabbi Allen S. Maller, a noted Messianic Age scholar, says that the world is not going to end in our generation; but it is going to be transformed according to predictions made by the Prophets of Israel, as explained by past and present rabbinic sages.

Human society has changed more rapidly, violently and fundamentally in the last century of the second millennium than ever before in history. Doctors saved the lives of millions. Dictators sacrificed the lives of millions. Populations are exploding in Africa and birthrates are declining in Europe. Technology produces both worldwide prosperity and pollution at the same time.

Knowing all this, should we look upon the first century of the third millennium with optimistic hope or with fatalistic trepidation? Is the world and our society heading towards a wonder-filled new age, or toward a doomsday? Or are both occurring almost concurrently because breakdown is always a prelude to breakthrough?

Rabbi Maller states that the world as we know it will not come to an end. There will not be a startling worldwide increase in the number and impact of enlightened masters. Nor will earthquakes, floods and other plagues occur in much greater intensity or numbers. But that does not mean that 2019 will be just another average year. After all, not much of worldwide significance happened in the months and years following July 4, 1776; but that date did mark an important development in human history.

So will the new world be a terrible catastrophe or a glorious redemption?. The way people react to varying kinds of predictions is usually influenced by the long tradition of trying to foresee the eventual goal of human history. This tradition started with the Prophets of Israel about 3,000 years ago.

This Biblical vision of a Messianic Age uses the insights of the Prophets to provide guidance in understanding the social, economic, scientific and cultural upheavals that will sweep society as we approach the prophets visionary goal. Often it is the dramatic dangers of the pre-Messianic tribulation that are emphasized. Rabbi Maller focuses on the positive signs developing throughout the world that accord with the Messianic vision of the Biblical Prophets.

In most religious traditions, redemption is defined in terms of individual enlightenment or personal salvation. However, the Prophets of Israel conceived redemption as a transformation of human society that would occur through the catalyst of the transformation of the Jewish community. This transformation, which will take place in this world at some future time, is called the Messianic Age. The transition to the Messianic Age is called the birth pangs of the Messiah.

The birth of a redeemed Messianic world may be the result of an easy or difficult labor. If everyone would simply live according to the moral teachings of his or her religious tradition, our religious inspiration would enable us ourselves bring about the Messianic Age.

But, if we will not do it voluntarily, it will come through social and political upheavals, worldwide conflicts and generation gaps. The Messiah (or the Madhi in Islamic tradition), refers to an agent of God who helps bring about this transformation.

The Jewish tradition teaches that this agent of God (with several forerunners and many disciples) will be a human being with great leadership qualities similar to Moses or Mohammed. The arrival of the Messianic Age is what’s really important, not the personality of the agents who bring it about, since they are simply the instruments of God, who ultimately is the real Redeemer.

Rabbi Maller claims that the Messianic Age is usually seen as the solution to all of humanity’s basic problems. This may be true in the long run; but the vast changes the transition to the Messianic Age entails, will provide challenges to society for many generations to come.

For example, the Prophet Isaiah, 2700 years ago, predicted that someday there would be a radically new world in which Jerusalem would be fulfilled with joy for “no more shall there be in it an infant that lives only a few days.” (65:20) Before the mid 19th century the annual death rate for humans fluctuated from year to year but always remained high, between 30 and over 50 deaths per 1,000 individuals. Those elevated, unstable rates were primarily caused by infectious and parasitic diseases. The toll from disease among the young was especially high. Almost 1/3 of the children born in any year died before their first birthday; in some subgroups, half died. Because childbirth was hazardous, mortality among pregnant women was also high.

A century ago, the infant mortality rate in Jerusalem (as in most of the world) was 25-30%. Now it is less than 1%. For thousands of years almost every family in the world suffered the loss of at least one or two infants; now it happens to less than one out of a hundred. If this radical improvement had occurred over a few years, it would have greatly impressed people. But since it occurred gradually over several generations, people take it for granted. Also, it seems to be part of human nature that most people focus on complaining about the less than 1% that still die (an individual family tragedy heightened by the fact that it is unexpected because it is so rare) rather than be grateful that the infant mortality rate has been reduced by over 95%.

These improvements in human health are unprecedented in human history. Truly we will be coming close to Isaiah’s prophecy, “One who dies at 100 years shall be reckoned a youth, and one who fails to reach 100 shall be reckoned accursed.” (65:20). Such radical change will necessitate major changes in the way we think and act when faced with decisions about life and death. Yet who among us would want to return to the high mortality rates and early deaths of previous centuries? The challenges we now face are not those of survival, but of opportunity.

The fulfillment of Isaiah’s prophecy has thus gone un-noticed and uncelebrated. But even when the events are rapid and dramatic, people rarely connect them to their Messianic significance for very long. The amazing 1991 covert rescue of 14,325 Ethiopian Jews in an airlift lasting less than 48 hours stirred and inspired people for a few weeks. Subsequently, the difficult problems the newcomers faced (similar to those of the 900,000 recent Soviet immigrants) occupied the Jewish media. Now both have long been taken for granted. The miracle has become routine.

But if you had told the Jews of Ethiopia a generations ago that they would someday all fly to Israel in a giant silver bird, they could only conceive of this as a Messianic miracle. If you had told Soviet Jews a generation ago that the Communist regime would collapse, the Soviet Empire disintegrate, and hundreds of thousands of Soviet Jews would emigrate to Israel, they would have conceived it only as a Messianic dream. In our own generation therefore we have seen the dramatic fulfillment of Isaiah’s prophecy:

“I will bring your offspring from the (Middle) East and gather you from the (European) West. To the North (Russia) I will say ‘give them up’ and to the South (Ethiopia) ‘do not hold them’. Bring my sons from far away, my daughters from the end of the earth.” (43:5-6) Isn’t it amazing how people adjust to living in a radically new world and forget the past. Indeed, the Prophet Isaiah himself said, “Behold, I create a new Heaven and a new Earth, and former things shall not be remembered.” (65:17)

Where does the Messiah/Madhi fit in with all of this? Rabbi Maller states that he will still have lots to do when he arrives. Most Orthodox Jews would not commit themselves to any individual as a Messiah unless he successfully rebuilds the ancient Temple in Jerusalem, fulfilling the prophecy of Zachariah, “He shall build the Temple of the Lord, and he shall bear the glory, he shall sit on the throne and rule, there shall be a priest before the throne, and peaceful counsel will exist between both of them.” (6:13)

Now that a large part of the Jewish people have returned to the Land of Israel, and resurrected a Jewish State, one might think that rebuilding a temple on the site where Solomon originally built one almost 3,000 years ago, would be relatively simple.

And it would, except for the fact that a Muslim Shrine, The Dome of the Rock, presently occupies the site. Often erroneously called the Mosque of Omar, it is not a mosque and it was not built by Omar. It was built in 691 by Abd-Al-Malik and it is regarded by Muslims as the third holiest site in the world. Any attempt to replace the Dome of the Rock would provoke a Muslim Holy War of cataclysmic proportions.

There is, however, a lot of vacant land on the Temple Mount, and a Jewish house of worship could be built adjacent to the Dome of the Rock provided the Muslims would cooperate. Most observers agree that anyone who could arrange such Jewish-Muslim cooperation would really be the Messiah/Madhi Ruler of Peace (Isaiah 9:5) Christian support for such a cooperative venture would also be important, and anyone who can bring Jews, Christians and Muslims together in mutual respect and cooperation would surely fulfill the greatest of all Messianic predictions,

“They shall beat their swords into plowshares and their spears into pruning knives; nation shall not take up sword against nation, they shall never again teach war.” (Isaiah 2:4) Indeed, such Jewish/Christian/Muslim cooperation would not be possible without great spiritual leadership in all three communities.

Thus, each community could consider its own leadership to be the Messiah/Madhi and this would fulfill the culminating verses of Isaiah’s Messianic prophecy as enlarged upon by Micah (4:3-5), “They shall beat their swords into plowshares and their spears into pruning knives. Nation shall not take up against nation, they shall never again teach war, but every man shall sit under his grapevine or fig tree with no one to disturb him, for it is the Lord of Hosts who spoke. Though all peoples walk each in the name of its God, we will walk in the name of the Lord our God for ever and ever.” If each people truly follows the best of its own religious teachings the Messiah will surely have arrived, and God’s Kingdom will be established.

Rabbi Maller’s web site is: www.rabbimaller.com He blogs on the Times of Israel.

  • A very thorough answer. Quoting yourself is a bit blase, but I appreciate the effort. +1 – Stu W Mar 9 at 1:55
  • Do you always refer to yourself in the third person? It's a little disorienting to read that in our format, and then realize that you quoted a review or an article about yourself. When was that article published, and in what periodical? It almost reads like a book review ... I certainly enjoyed reading that, but I'll ask you to edit that to better fit our format. – KorvinStarmast Mar 10 at 0:02

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