And he said: History is an angel
into the future.
He said: History is a pile of debris.
And the angel wants to go back and fix things
To repair the things that have been broken.
But there is a storm blowing from Paradise.
And the storm keeps blowing the angel
backwards into the future.
And this storm, this storm
As should be painfully obvious, much of this blog is devoted to the completely pointless but nonetheless painful task of reparation or, less politely, of Ungeschehenmachen.
From The New Liturgical Movement:
When examined as a group, the Gospels for the Masses of Advent may seem to be ordered in a rather peculiar way. They are in fact arranged chronologically backwards. On the First Sunday of Advent, the Church reads from St Luke Christ’s account of the signs that will precede His return in glory at the end of the world. (21, 25-33) This sets a theological note that will be repeated throughout the season; the first coming of Christ to redeem the world is often contrasted to the second coming, when He shall return to judge it. On the Second Sunday, John the Baptist, imprisoned by King Herod, sends his disciples to ask Christ if He is indeed the Redeemer whose coming the world has long awaited. His answer is that the signs of the first coming are already happening, as foretold in the prophets. (Matthew 11, 2-10). The Gospel of the Third Sunday recounts an episode from the early days of John’s ministry, before his imprisonment. When men were moved to ask him if he was the Messiah, John confessed that he was but the Forerunner of another who stood in their midst; Christ Himself does not appear or speak in this Gospel. (John 1) The Gospel of the Fourth Sunday is the very beginning of John’s mission, St Luke speaks once again, and draws us further back in time, to the prophets who foretold not only the coming of Christ, but also that of the Forerunner. This is the only Gospel of the liturgical year in which Christ Himself makes no appearance at all. (3, 1-6) ...
If we were to consider only the Sunday Gospels, it would almost appear that Christ is drawing away from us as we come closer to the day of His Nativity.
Kairos (καιρός) is an ancient Greek word meaning the right or opportune moment (the supreme moment). The ancient Greeks had two words for time, chronos and kairos. While the former refers to chronological or sequential time, the latter signifies a time lapse, a moment of indeterminate time in which everything happens. What is happening when referring to kairos depends on who is using the word. While chronos is quantitative, kairos has a qualitative, permanent nature. Kairos also means season in ancient and weather in modern Greek. The plural, καιροί (kairoi (Ancient Gk. and Mod. Gk.)) means the times.
So maybe ... just maybe ... after all.