Luke does not emphasize the apocalyptic teaching of Jesus very often, and when he does it is generally reflected in the other Gospels. Luke is more focused on the disciple-in-the-world. In keeping with the nature of the other prophets of the post-Exilic period of the history of Israel, Jesus clearly thought in apocalyptic terms. With the Roman hegemony firmly fixed in the Promised Land, the desire for freedom, and the longing for a return of the legitimate kingdom was in the consciousness of many.

Apocalyptic imagery pits good against evil. In its quest to present the breaking of the Kingdom of God into the world, there is a necessary struggle with the forces of Satan already present within the world. Such a struggle is often presented realized as, persecution. War, social struggle and the deep sense of betrayal from one’s closest kin, was an ever present reality in the lives of the Jews during their struggle with the Greek, Assyrian, and Egyptian rulers over the prior three centuries. So it made sense that they anticipated the same from the Romans as well.

Jesus warns his disciples they will experience the same persecutions as their ancestors, and even more. Not only will the Romans persecute them, their own fellow Jews will turn on them, rejecting their teaching, and vehemently rejecting the mission and message of Jesus. Their families will be bitterly divided over matters of faith, as following Jesus for a Jewish person also meant setting aside one’s cultural heritage, adherence to certain laws and customs and even their manner of dress.

Jesus challenged his disciples to “read the signs of the times.”

We, too, must “read the signs of the times.” Faithful disciples of Jesus are diminishing at alarming rates in our country, and around the world. While anti-Catholicism has been a characteristic of the American experiment from the very foundation of our country, other Christian sects are finding themselves reduced to the fringes in an ever-increasingly secular culture.

While Christians suffer the cruelty of marginalization and martyrdom in parts of Asia and Africa, we cannot imagine it ever happening here. We do have constitutional protections and the security of precedent in law, yet we know there are ways in which Christians are being marginalized and vilified in the court of public opinion. Likewise, public officials, government workers, university and public school administrators and faculties, are often openly hostile to expressions of faith or questions of absolute truth or the natural moral law.

While we celebrate those who endure persecution even to the ultimate sacrifice of martyrdom, during anytime of persecution there are always those who find it easy to defect and walk away. The demands of remaining faithful can be too much for some, while invigorating for others.

There is a natural fear of letting go, of suffering persecution and marginalization. Jesus asks his disciples to go even further into the life of faith as he instructs us: “Remember, you are not to prepare your defense beforehand, for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute. You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance you will secure your lives.”

It takes a deep and profound faith to risk it all and allow the Lord to give one the wisdom to stand up in the face of persecution or humiliation.

We know that in our times we need to be ardent in our prayer for and support of the plight of those who are being persecuted, and that we also must be vigilant that the free exercise of our faith in the public square remains respected and enshrined in law. Yet, we are also confident that the Kingdom of God is the promise of faithful disciples.

Father  Garry Koch is pastor of St. Benedict Parish, Holmdel.