Of all the topics that emerge during Advent and Christmas, the Parousia stands out as one of the most captivating. For many Protestants, fueled by the sensationalism of works like the Left Behind series, the Second Coming of Christ is a source of anxiety, fascination, and endless debate.
“Are you pre-trib or post-trib?” This question, referring to the Great Tribulation and the controversial idea of the “rapture,” used to dominate my Protestant circles. It sparked heated debates, split study groups, and even caused rifts among pastors. When I converted to Catholicism, I was relieved to leave behind this turmoil. But the remnants of those debates lingered in my mind: Why don’t Catholics seem to talk about the End Times?
Over time, I discovered that this perception was far from true. The Catholic Church does speak about the Second Coming—especially during Advent—but in a way that is rooted in Scripture, tradition, and sound theology, free from the speculative frenzy that so often accompanies Protestant eschatology.
Advent is a season of preparation, but not just for Christ’s birth. Catholics also prepare for his glorious return, an event theologians call the Parousia.
The word Parousia comes from a Greek term meaning “arrival” or “presence” and appears twenty-four times in the New Testament. In ancient times, it was often used to describe the visitation of a king or dignitary. In the context of Christ, it refers not to a fleeting moment, but to an enduring presence when he comes again in glory to judge the living and the dead.
The Parousia is part of what theologians call eschatology—the study of the “last things.” Whereas Protestants often view the End Times through the fragmented lens of modern interpretations, Catholics draw on a unified biblical and theological tradition. From the “day of the Lord” foretold by the prophets (Joel 2:31, Dan. 7:13-22) to the teachings of Christ and the apostles, the Second Coming is not merely a dramatic conclusion, but the fulfillment of God’s eternal plan.
Far from being silent, the Catholic Church has a robust teaching on the Parousia, rooted in Scripture and expounded in the Catechism of the Catholic Church (668-682).
Since Christ’s ascension, the Church teaches that his reign has already begun: “Since the Ascension God’s plan has entered into its fulfillment. We are already at the last hour. Already the final age of the world is with us, and the renewal of the world is irrevocably under way” (CCC 670).
This aligns with St. Paul’s declaration to the Ephesians that God’s purpose is to “unite all things in Him, things in heaven and things on earth” (Eph. 1:10). Yet whereas Christ’s kingdom is already present in the Church, his second coming will bring its ultimate consummation. This belief is reaffirmed at every Mass when we say together, “We proclaim your death, O Lord, and profess your resurrection until you come again.”
A key feature of Catholic eschatology is its refusal to speculate. As Jesus said, “but of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only” (Matt. 24:36). The Church also emphasizes that Christ’s return is looming, whether soon or delayed: “Since the Ascension Christ’s coming in glory has been imminent. . . . This eschatological coming could be accomplished at any moment” (CCC 673).
One of the greatest differences between Catholic and Protestant views of the Parousia lies in their approach to the Tribulation and the so-called “rapture.” Many Protestant sects, influenced by nineteenth-century dispensationalism, believe in a literal rapture, where the faithful will be taken up to heaven before a period of apocalyptic suffering. This belief has no basis in early Christian tradition or the teachings of the Church Fathers.
Instead, the Catholic Church interprets passages like 1 Thessalonians 4:17—“we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air”—within the context of Christ’s final victory. The “rapture” is not a secret escape for the elect, but the glorious reunion of Christ with his Church at the end of time.
Catholics also reject the idea that the Second Coming can be pinpointed through modern events or private revelations. History is littered with failed predictions by Protestant leaders, leading many disillusioned believers to abandon Christianity altogether. In contrast, the Church calls the faithful to focus not on predicting the end, but on living in a state of constant readiness: “Watch therefore, for you do not know on what day your Lord is coming” (Matt. 24:42).
The Catholic approach to the Parousia is one of hope, not fear. Although it acknowledges the trials that will precede Christ’s return—including a time of great apostasy and tribulation—it reminds us that these events are part of God’s salvific plan. The Church condemns any attempt to replace this hope with utopian ideologies or secular messianism, warning that such deceptions “already begin to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history” (CCC 676). The subtle reference here is a condemnation of all human systems that aim to replace Christ with a substitute for true worship and religion in the hope that man will abandon an eagerness for the future and the afterlife, and will instead build up the worldly city (Gaudium et Spes 20).
It’s not wrong to think about the End Times and Christ’s second coming. For sure, the Bible warns us to be prepared. A more balanced take is to treat the Parousia in accord with the words of Christ and Paul: the Son of Man is coming like a thief in the night (see Matt. 24:43-44, 1 Thess. 5:2). That we know that the Son of Man is coming but not the hour should cause us to be expectant, but not assuming, living our daily lives reflective of our hope and faith. “But he who endures to the end will be saved” (Matt. 24:13). If Christ is coming today, we should repent, confess our sins, and believe in the gospel. If he is coming in a month, we should repent, confess our sins, and believe in the gospel. If he is coming in several centuries, we should repent, confess our sins, and believe in the gospel.
On Christmas Day, as we celebrate the Word made flesh, let us also renew our hope in his glorious return. The Parousia is not just an event to anticipate; it is the culmination of the story of love between Christ and his Church.
By anchoring our hope in Christ and living with a readiness for his return, we can face the future with confidence and joy. Let us embrace Advent as a time to prepare not only for Christ’s birth, but also for his second coming, proclaiming with the early Christians,
“Maranatha! Come, Lord Jesus!” (Rev. 22:20).