Today we read a passage in which Jesus speaks to the disciples about what is coming, about what awaits them and their descendants. This speech of Jesus is the longest one in Mark. Let us listen to it more attentively: what prompted the conversation? what can be said about the disciples' attitude toward Jerusalem and its temple?

Jesus' own words can be divided into three parts: about the destruction of Jerusalem, about His return and the end of this world, and two parables. The intersection of these themes can seem unexpected, but prophecy is not a chronological account of the future. It is, rather, various images of it, so that in the destruction of Jerusalem one can also see the end of this world.

It is interesting to trace whether the disciples' initial curiosity receives an answer. It appears that a direct answer sounds only at the very end of the chapter: in the parable of the fig tree He speaks about signs. But about the exact time it is said that it is hidden from everyone except the Father. And if He himself is what matters to us, then we must keep watch, like the doorkeeper in the second parable. This final summons will help us hear all the other words of Jesus as well, which seem to stand apart from the disciples' question: He is addressing each of us personally.

If Jesus does not answer the disciples' question before verse 28, then what is He speaking about in verses 5-27? What stands out is how often Jesus addresses them directly. Jesus is concerned not so much with the future itself as with people, His disciples, in that future. Jesus makes them understand that what they need most in this life is God and His guidance, something that is especially visible "against the background" of the end.

When reading this chapter, a natural feeling often arises: although one would very much not want to take part in the events described, there is one thing to be glad about. If all this does happen, then (vv. 19-20 and vv. 24-27) Jesus will return and save His chosen ones. He is God and Savior.

Christ warned us in advance about the calamities that precede His return. About calamities that we ourselves provoke by our deeds. On learning of the reckoning, one can drop one's hands in despair, but it is better to gather oneself inwardly and turn to the One who saves.

The Lord has already shortened those days for the sake of the elect. Ten righteous people were not found in Sodom, but in a world that has surpassed Sodom, Christ has called many pure souls who, unnoticed by those around them, prevent the final catastrophe from taking place.

The forces of evil understand this too, and in the days of tribulation, "such as has not been from the beginning of creation," they will once again try to neutralize the healing leaven. They will try the old method: sending false christs and false prophets who perform lying signs and wonders. Well, there are already many such people in our time. And though we do not know the day and hour of the final battle, the One who warned us beforehand has called us to be ready every day. As the saying goes, forewarned is forearmed; may we not drop the weapon of faith and faithfulness to Christ, nor cast it aside to gather dust.

Lord, grant us discernment of spirits! Amen.

Today I want to draw attention to the words: "Heaven and earth will pass away, but My words will not pass away." "Heaven and earth" is a biblical expression meaning the whole universe, the whole cosmos created by God. The Bible begins with these very words, as we all remember well. But do we understand correctly what Heaven is, what earth is, where we are, and where God is? The worst thing is if we think at the level of Soviet propaganda leaflets: that we are on earth and God is in heaven. It is known that after Gagarin's flight, articles appeared in the Soviet press saying that now it had been proven that there was no God in heaven. This is a warning against very crude errors. But there is also a more subtle mistake. It is to think that God is in Heaven, with Heaven capitalized, understanding Heaven as some world beyond the earthly one, inhabited by angels and the souls of the dead, over whom God reigns. Perhaps this mistake comes from a wrong understanding of the words "Our Father, who art in Heaven..." or "O Heavenly King..." This mistake will become clear when we recall the already mentioned lines of Gen. 1:1. The Lord created Heaven too, and there was a time when there was no Heaven, but God was. This does not mean that God is not in Heaven, but when we say that He is there, we greatly limit Him, placing Him on the same level as creatures, while He is the Creator. This is exactly what the lines of today's reading, which we wanted to offer you today for reflection, should remind us of. "Heaven and earth will pass away." Heaven, like earth, is not eternal. The end of time does not at all mean that people will be selected on earth and taken up to Heaven, as though they were being saved from the sinking ship of a passing world onto the firm shore of eternity. No, the end of time will mean the complete reordering of creation, which even Heaven will not avoid. This is what today's reading reminds us of.