Regarding the Jewish festival of Pentecost (also known as the Feast of Weeks, Harvest, or Shavuot), we continue to observe that as well. While it was primarily a harvest celebration marking the conclusion of the wheat harvest, it also honored the giving of the Law. For Christians, we fulfill this festival in that it signifies the Law being inscribed in our hearts through the Holy Spirit — not merely on stone tablets — and the commissioning of the Church to advance and gather a plentiful harvest. Another significant Jewish celebration is Yom Kippur, the day of atonement. However, here too, what they anticipated and desired has been accomplished — not discarded — in Christ who makes atonement for our sins, not only once a year but once and for all, and this grace is accessible every day.

From a linguistic perspective, the Hebrew term olam admits numerous nuances. It might signify “continuously,” but it can also imply “an extended period or length of time.” Thus, the interpretation isn’t as straightforward as one might assume.

Furthermore, we should also recall the lesson from St. Paul: “Therefore, let no one judge you in terms of food and drink or in connection with a festival, new moon, or sabbath. These are merely shadows of what is to come; the essence is found in Christ” (Col 2:16-17). He expresses a similar sentiment in Romans 14.

Additionally, during the First Council of Jerusalem (cf. Acts 15), the apostles and priests assembled and concluded that the entirety of the Jewish ceremonial Law and customary practices were not applicable to Gentile converts. It is important to remember that the Apostles and their successors were endowed with the authority to bind and loose. Jesus had already established certain precedents in this area when he declared all foods to be clean (cf. Mk 7:19) and overlooked some of the more stringent Sabbath regulations concerning work.

Thus, we present a three-part argument. Firstly, we are not merely observing these celebrations; we are realizing them through Christ. Secondly, the term olam does not automatically signify “eternally.” Additionally, the Church, which currently encompasses Gentiles, possesses the authority to oversee such practices and, along with Christ, to determine what from the Old Testament is binding and what is no longer relevant.

Talking about hell

Question: Aside from one Sunday every three years, why is it that I don’t encounter the term “hell” during a year’s collection of readings and sermons?

— James Jeson, Milwaukee

Answer: This is not a precise interpretation of the Liturgical readings. Out of the 38 parables attributed to Jesus, twenty-one serve as cautionary tales regarding judgment and hell, and the majority are featured in Sunday readings throughout the year. Moreover, during November and December, the readings concentrate on the final days and are filled with warnings from Jesus and the prophets regarding impending destruction for those who disobey Christ and are unfaithful. Sometimes terms such as Gehenna, eternal punishment, fire, etc., are utilized instead of the term hell. Yet, Jesus frequently discussed judgment and hell, and this is clearly evident in the Lectionary. Sermons on eschatological themes are indeed crucial, and priests should not overlook the importance of encouraging the faithful to remain vigilant about their forthcoming judgment.

Msgr. Charles Pope is the pastor of Holy Comforter-St. Cyprian in Washington, D.C., and writes for the Archdiocese of Washington, D.C. at blog.adw.org. Send questions to msgrpope@osv.com.