The Apocalypse of St. John by Rev. E. Sylvester Berry [1921]

[Stone]

THE CONSTITUTION OF THE CHURCH

CHAPTER V

1. And I saw in the right hand of him that sat on the throne, a book written within and without, sealed with seven seals.

2. And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book, and to loose the seals thereof?

3. And no man was able, neither in heaven, nor on earth nor under the earth, to open the book, nor to look on it.

4. And I wept much, because no man was found worthy to open nor to see it.

5. And one of the ancients said to me; Weep not; for behold the lion of the tribe of Juda, the root of David hath prevailed to open the book, and to loose the seven seals thereof.

6. And I saw, and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven spirits of God sent forth into all the earth.


The preceding chapter is devoted to the Church and the worship it offers to Almighty God. It depicts the faithful paying homage of adoration, praise and thanks giving through the ministry of Apostles, bishops and priests. The present chapter is taken up with our divine Saviour, the head and spouse of His Church. He alone is able to open the book of its future. He is also worthy of divine honors in the Blessed Sacrament of the altar no less than in heaven.

1. In the right hand of God, St. John sees the book of the Church's future history; but the book is sealed to all creatures. No one in heaven, nor on earth, nor under the earth knows what the future holds in store unless God deigns to reveal it.

In ancient times a book consisted of a long strip of parchment or papyrus wound around a stick to which it was fastened. It thus resembled the roll of a player-piano. The writing was on the side of the parchment that rolled in. The roll which St. John saw in the vision was written on both sides and sealed down with seven seals. The writing on both sides symbolizes fulness of knowledge concerning the future. The number "seven" also indicates completeness or universality as noted above.1 Consequently the Apocalypse embraces the entire history of the Church from the time of Christ until the consummation of the world.

3-6. Christ, the lion of the tribe of Juda, is alone found worthy to break the seven seals and open the book. In this vision St. John sees our Lord in His sacred hu inanity It is the same Christ whom the Baptist pointed out as the Lamb of God. His standing attitude becomes the triumphant Saviour. He is upon the throne of God because of His divinity. He is true God of true God, equal in all things to the Father. The appearance of being slain is a reference to the holy sacrifice of the Mass in which Christ is mystically sacrificed although He stands triumphant at the right hand of the Father in heaven.

The seven horns and seven eyes are the seven spirits of God, the angels whom Christ sends forth into the world as His ministers. Angels also represent the bishops and priests whom our Lord sends to teach and govern His faithful.2 The seven spirits may also signify the graces and gifts of the Holy Ghost showered upon the Church.3 Horns are symbols of power. Thus Zachary calls our Lord "a horn of salvation."4 The eyes signify the omniscience of Christ; all times and all things are present to His view.


(1) See above, page 20.
(2) See above, page 21.
(3) See above, page 48.
(4) St. Luke i, 69.



7. And he came and took the book out of the right hand of him that sat on the throne.

8. And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of the saints.

9. And they sang a new canticle, saying: Thou art worthy, C Lord, to take the book, and to open the seals thereof: because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation.

10. And hast made us to our God a kingdom and priests, and we shall reign on earth.

11. And I beheld and I heard the voice of many angels around about the throne, and the living creatures and the ancients: and the number of them was thousands of thousands,

12. saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honor, and glory, and benediction.

13. And every creature which is in heaven, and on earth, and under the earth, and such as are in the seas, and all that are in them: I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honor, and glory, and power for ever and ever.

14. And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces: and adored him that liveth for ever and ever.


7. The Lamb receives the book of the future from the hand of God. Knowledge of the future does not belong to the human nature of Christ; it is imparted to His human intellect by the hypostatic union of the human and divine natures in the one divine person.

8. When the book is opened all ministers of the Church bow down in adoration before God and the Lamb. As priests they offer to Christ the praises of His Church. They also present to Him golden vials and sweet perfumes, symbols of the prayers and good works of all the faithful.

9. The whole Church of Christ now sends up a new canticle of praise. It is the canticle of the New Law in honor of our divine Saviour. His faithful followers never weary of proclaiming His divinity and the glory He has given to God by the redemption of the world.

10. It is for the glory of God that Christ has chosen some to be ministers of His Church, and to rule it upon earth. He has also made them priests to lay before the throne of God the prayers and praises of all His people. The faithful have some fellowship in these great privileges. They can unite with the priests of the Church in offering sacrifices of praise and thanksgiving to God. Hence St. Peter says: "You are a chosen generation, a kingly priesthood, a holy nation."1

11-14. "Thousands of angels join the glad acclaim. Their song arouses the whole universe. From the heights of the firmament, from the sea and its lowest depths, from the breast of every creature . . . rise the voices which embrace their supreme God and His Christ in one common act of adoration: Blessing, honor, glory, and power be unto Him that is seated on the throne, and to the Lamb for ever."2


(1) I Peter ii, 9.
(2) Fouard, "St. John," page 100 (Eng. Translation).

[Stone]

PERSECUTIONS OF THE CHURCH


CHAPTER VI

1. And I saw the Lamb had opened one of the seven seals, and I heard one of the four living creatures, as it were the voice of thunder, saying: Come
and see.

2. And I saw; and behold a white horse, and he that sat on him had a bow, and there was a crown given him, and he went forth conquering that he might conquer.

3. And when he had opened the second seal, I heard the second living creature, saying: Come and see.

4. And there went out another horse that was red: and to him that sat thereon, it was given that he should take peace from the earth, and that they should kill one another, and a great sword was given to him.

5. And when he had opened the third seal, I heard the third living creature saying: Come and see. And behold a black horse, and he that sat on him had a pair of scales in his hand.

6. And I heard as it were a voice in the midst of the four living creatures, saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny, and see that thou hurt not the wine and the oil.



With this chapter begin those symbolic visions in which the entire history of the Church is unfolded before us. The first part (chapters vi-viii) extends from the which the entire history of the Church is unfolded before Christ. Some of the prophecies in this part have been fulfilled, as a comparison with the events of the past nine teen centuries will show. As noted in the introduction, application of these prophecies to history must be confined to generalities because the Apostle is not giving detailed accounts. In many cases the same prophecy may refer to several events of similar nature. Hence a prophecy may have been fulfilled in the past and still refer to similar events in the future.

Toward the end of this chapter there is a glimpse of the last days of the world. This is to show that the whole history of the Church has an intimate connection with the second coming of Jesus Christ. In fact the mission of the Church throughout the ages is to prepare mankind for that great event.

1. The voice of thunder is the voice of the Church resounding to the uttermost parts of the earth as it proclaims the Gospel to all nations and threatens the wicked with trials and punishments.

2. White horses were used by Roman conquerors when celebrating triumphs for their victories. The rider with the bow symbolizes the pagan empire of Rome waging war against the Church. The white horse and the crown of a triumphing general signify that the empire will appear victorious for a time in its conflict with the new-born Church.

This verse clearly foretells the terrible persecutions launched against the Church with all the powers of the Roman empire, then undisputed mistress of the world. These persecutions continued almost without interruption from the time of Nero in 64 A. D. until the victory of Constantine in 3 12 A.D. But it was not until Theodosius in 394 A. D. that Christianity completely triumphed over paganism.

3, 4. The red horse signifies war as the context clearly indicates. This is a prediction of the many wars and internal troubles that harassed the Roman empire before its final overthrow by the barbarian hordes from the North.

5, 6. In the wake of war follow pestilence and famine foreshadowed by the black horse. The sixth verse explicitly predicts times of famine when the necessities of life sell for exorbitant prices. The English version does not bring out this idea clearly. The Greek χοῖνιξ is a dry measure equal to one and one-half pints. Our bushel contains 42 of these Greek measures. A "penny" is the translation of the Greek word fyvdpiov a Roman coin worth about 17 cents in our money. It was an ordinary day's wage for a workingman.3 At this rate it would require 21 days labor for a bushel of wheat, and 7 days for a bushel of barley. The chastisements of God are always tempered with mercy. They are not to destroy man, but to convert him. Hence not all foods shall fail during these famines. This is indicated by the command to leave the wine and oil unharmed.


(1) Cf. St. Matthew xx, 2.




7. And when he had opened the fourth seal, I heard the voice of the four living creatures, saying: Come and see.

8. And behold a pale horse, and he that sat upon him, his name was death, and hell followed him* And power was given him over the four parts of the earth, to kill with sword, with famine, and with death, and with the beasts of the earth.

9. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held.

10. And they cried out with a loud voice, saying: How long, O Lord, holy and true, dost thou not judge and revenge our blood on them that dwell on earth?

11 . And white robes were given to every one of them one. And it was said to them, that they should rest for a little time, till their fellow servants and their brethren, who were to be slain, even as they, should be filled up.



8. Death riding upon the pale horse is followed by hell. If this be the hell of the damned, the prophecy must refer to the death of the wicked, especially the persecutors. It is worthy of note that nearly all the Emperors who persecuted the Church were taken off by tragic or violent death. It is more probable, however, that "hell" here corresponds to the Hebrew "sheol," a general term for the abode of the dead.

Death is given power to destroy by every sort of plague, the chief of which are war, famine, and pestilence. Such were the chastisements inflicted upon the pagan Empire of Rome for persecuting the Church. Such will be the punishment of every nation that follows in her footsteps. We have seen this prophecy fulfilled in our own day upon nations that sought to oppress and destroy the Church of Christ.

9, 10. At the breaking of the fifth seal St. John sees the souls of the martyrs beneath the altar where they enjoy eternal happiness in union with Christ, yet they cry out for justice. They beseech God to manifest His glory, His justice, and His mercy by the resurrection of their bodies, the punishment of His enemies and the general judgment of all men.

The imagery of this vision seems to refer to the altar of holocaust which stood in the inner court of the temple before the Holy Place. In the Jewish ritual the blood of the victim was poured out at the foot of the altar.1

The life of the victim was said to be in the blood: "The life of the flesh is in the blood," and again, "Beware of this that thou eat not the blood, for the blood is for the soul, and therefore thou must not eat the soul with the flesh."2 Hence the life or soul of the victim was conceived as being under the altar. In like manner the souls of the martyrs are seen beneath the altar because they too have become victims to God through martyrdom3 and the voice of their blood cries out to God for justice. "The voice of thy brother's blood crieth out to me from the earth."4

11. The martyrs have received the white robes of eternal happiness and glory, but they must wait for the resurrection of the body until the number of their fellow martyrs has been filled up. They have but a short while to wait since the whole course of ages is as a few moments when compared with eternity that follows: "For a thousand years in thy sight are as yesterday which is past, and as a watch in the night."

This verse clearly foretells that there shall be martyrs other than those of the first ages of the Church. There shall be witnesses to God by their blood in every age, especially in the days of Antichrist and at the end of the world. The resurrection and general judgment shall not take place until after this last persecution.



(1) Leviticus iv, 7.
(2) Leviticus xvii, 11; Deuteronomy xii, 23.
(3) II Timothy iv, 6; Philippians ii. 17.
(4) Genesis iv, 10.
(5) Psalm Ixxxix, 4.

[Stone]

FALL OF ROMAN EMPIRE


CHAPTER VI

12. And I saw, when he had opened the sixth seal, and behold there was a great earthquake, and the sun became black as sackcloth of hair; and the whole moon became as blood:

13. And the stars fell from heaven upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind.

14. And the heavens departed as a book folded up: and every mountain, and the islands were moved out of their places.

15. And the kings of earth, and the princes, and tribunes, and the rich, and the strong, and every bond man, and every freeman hid themselves in the dens and in the rocks of mountains.

16. And they said to the mountains and to the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb.

17. For the great day of their wrath is come, and who shall be able to stand?


On the opening of the sixth seal we catch a glimpse of the last persecution and the destruction of the world. This is to show that the prayers of the martyrs have already been heard in the designs of God, and shall be answered in due time.

Verses 12-17 have, as we believe, a threefold application: 1) To the fall of the pagan Empire of Rome. 2) To the time of Antichrist. 3) To the end of the world.

In the first two applications the words of the prophecy must bear a symbolic meaning. They were thus interpreted by the early Christians. In the acts of the martyrs the persecution under Diocletian and the internal troubles of the Empire which followed were compared to an earthquake, an evident allusion to this passage of the Apocalypse.1

12. Hence the earthquakes maybe interpreted as the great disturbances in society that preceded the fall of the Roman Empire. Like disorders shall foreshadow the coning of Antichrist. The darkening of the sun is a symbol of the weakening of Catholic Faith by the spread of the Arian heresy.

A similar weakening of Faith will occur before the days of Antichrist.

The blood color of the moon caused by the darkening of the sun is an omen of wars and persecutions which follow these internal troubles of the Church. This prophecy was fulfilled at the time of the Arian heresy, and during the so-called Reformation of the sixteenth century. Similar wars will attend the coming of Antichrist.

13. In various passages of Scripture stars represent the faithful.2 In the first chapter of the Apocalypse the bishops of the Church are symbolized by stars.3 The falling stars predict the defection of large numbers of bishops, priests, and faithful from the true Faith. History shows how these words were verified in the Arian heresy, the Greek schism, and the so-called Reformation.

The stars fall thick and fast like winter figs from a tree shaken by a strong wind. Discord and laxity in church discipline prepare the way for great defections in time of trial and persecution.

14, 15. The heavens are folded up as a scroll; earthly powers (mountains and islands) are in turmoil. Kings and princes flee for safety. This is a fitting description of the fall of the Roman Empire under the barbarian inroads. The prophecy was also fulfilled in the overthrow of the Byzantine Empire by the Moslems, a punishment of God for heresy and schism. The prophets of old foretold the fall of ancient empires in similar language.4

When applied to the last days of the world these verses bear a more literal interpretation. Then shall "the sun be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved."5 The sun will probably be obscured by volcanic ashes sent up from many places as the result of terrible earthquakes and eruptions of volcanoes. The veiled light of the moon will appear red as blood. Myriads of meteors resembling stars will fall to earth, kindling the whole world into flames. The heavens shall be rolled up as the scroll of a book. In other words, the atmosphere will be so obscured that the sun and moon will become invisible as at the beginning of creation. The mountains and
continents shall be overturned and the whole world shall return to chaos.6

Comparing this description with the first chapter of Genesis we find the confusion of elements occurring in inverse order to that of their unfolding at creation. The faithful who witness these terrible convulsions of nature will prepare for the judgment of God. They shall be more terrified at the anger of God arid of His Christ than by the upheaval of the material world.

16, 17. "Then shall men wither away from fear and expectation of what shall come upon the whole world."7 They will cry out in their terror: "O ye mountains, fall upon us! Ye hills, cover us! for who shall be able to withstand the wrath of God?" This thought is beautifully expressed in the sequence of Masses for the dead:

"Day of wrath, O day of mourning, Lo, the world in ashes burning. Seer and Sybil gave the warning. What shall I, frail man be pleading? Who for me be interceding When the just are mercy needing?"



(1) Cf. also Jeremias 1,46.
(2) Cf. Genesis xxxvii, 9; Daniel viii, 10.
(3) Apocalypse i, 20.
(4) Cf. Isaias xiii; Ezechiel x r xxii; Joel ii.
(5) St. Matthew xxiv, 29; Isaias xxiv, 19, 20; xxxiv, 4.
(6) Cf. St. Matthew xxiv, 29 ss.; St. Luke xxi, 25 ss.
(7) St. Luke xxi, 26.
(8) Cf. Isaias ii, 9.

[Stone]

THE CHURCH FIRMLY ESTABLISHED


CHAPTER VII


1 . After these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth that they should not blow upon the earth, nor upon the sea, nor on any tree.

2. And I saw another angel ascending from the rising of the sun. having the sign of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

3. Saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads.

4. And I heard the number of them that were signed, an hundred forty- four thousand were signed, of every tribe of the children of Israel.

5. Of the tribe of Juda we A e twelve thousand signed; of the tribe of Ruben, twelve thousand signed; of the tribe of Gad, twelve thousand signed;

6. Of the tribe of Aser, twelve thousand signed; of the tribe of Nephthali, twelve thousand signed; of the tribe of Manasses, twelve thousand signed.

7. Of the tribe of Simeon, twelve thousand signed; of the tribe of Levi, twelve thousand signed; of the tribe of Isaachar, twelve thousand signed:

8. Of the tribe of Zabulon, twelve thousand signed; of the tribe of Joseph, twelve thousand signed; of the tribe of Benjamin, twelve thousand signed.


This vision presages a period of comparative peace and security for the Church. By command of Christ the great persecutions are brought to an end that the Church may firmly establish herself upon the ruins of the old Roman Empire. Many Jews have accepted the teachings of Christ, and untold numbers from every race and tongue now flock to His standard.

1. The Apostle sees four spirits ready to send forth the winds of earth bearing persecution, war, pestilence, and famine. In the prophecy of Zacharias thei four winds are four chariots bringing plagues upon earth.1 They symbolize evil spirits and unfaithful pastors who bring untold harm to the faithful by their false teachings and example. The four horsemen of the preceding vision are here replaced by charioteers to signify that the threatened scourges are more grievous than any yet predicted.

2, 3. A faithful angel appears to prevent any injury to earth or sea until the servants of God are marked upon the forehead. This angel comes from the East to indicate that he has received his mission from Christ. Zacharias refers to the Messias as the Orient (the East.2) Hence it is Christ who brings persecution to an end that the Church may establish herself and spread the Gospel among Gentile peoples.

The office of this good angel is; fulfilled by all bishops and priests, who by their teaching and example avert many evils. So today the teachings of the Church are the only remedy for the many ills that threaten society throughout the world. The nations must return to the Faith or perish from the earth.3

The strong voice is that of the Church which must resound unto the ends of the earth in preaching the Gospel. The sign upon the forehead represents the Sacraments of Baptism and Confirmation which imprint a spiritual mark upon the soul. In ancient times, to be baptized was to be "signed." Confirmation was the "seal" of God's gifts.4 As Confirmation was given immediately after Baptism, the two Sacraments are here represented by the one seal. In a secondary sense the cross is the sign imprinted upon the life of every true Christian. It is the sign of the Son of man which shall appear in the heavens at the second corning of Christ."

4-8. Every tribe of Israel furnishes numerous converts to the Faith of Christ. This multitude of Jewish believers is represented by the symbolic number of 12,000 from each tribe. The Jews were not all unfaithful to the Messias. Many of them received the Gospel even in the days of the Apostles as we learn from the Acts of the Apostles and from the Epistles of St. Paul.

The tribe of Dan became so insignificant in numbers that it was never enumerated after the captivity. The number twelve was maintained by enumerating the two half- tribes of Manasses and Ephraim, sons of Joseph. Ephraim is here represented by Joseph. From this omission of Dan, St. Irenaeus concluded that Antichrist will spring from his tribe.5 The prophecy of Jacob is cited in support of this belief:

"Let Dan be a snake in the way; a serpent that biteth the horse s heels that the rider may fall backward.5 This explanation of St. Irenaeus has but little to commend it because the tribes of Israel have long since lost their identity.


(1) Zacharias vi, 1-5.
(2) Zacharias vi, 12; St. Luke i, 78.
(3) Cf. Belloc, "Europe and the Faith."
(4) Catholic Library, Archeology Series, vol. ii, pages 42, 43; cf. also Ephesians i, 13; iv, 30.
(5) St. Matthew xxiv, 30; cf. also Ezechiel ix, 4.
(5) St. Irenaeus, "Contra Haereses" xxx, 2 .
(6) Genesis xlix, 17.



9. After this I saw a great multitude which no man could number of all nations, and tribes, and peoples, and tongues, standing before the throne in the sight of the Lamb, clothed with white robes and palms in their hands

10. And they cried with a loud voice, saying: Salvation to our God who sitteth upon the throne, and to the Lamb.

11. And all the angels stood around about the throne, and the ancients and the four living creatures; and they fell down before the throne upon their faces and adored God.

12. Saying: Amen. Benediction and glory and wisdom, and thanksgiving, honor, and power, and strength to our God for ever and ever. Amen.

13. And one of the ancients answered, and said to me: These that are clothed in white robes, who are they? And whence came they?

14. And I said to him: My Lord, thou knowest. And he said to me: These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb.

15. Therefore they are before the throne of God, and they serve him day and night in his temple: and he that sitteth on the throne shall dwell over them.

16. They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat.

17. For the Lamb, which is in the midst of the throne., shall rule them, and shall lead them to the fountains of the waters of life, and God shall wipe away all tears from their eyes.


9. Many Jews accept the Gospel of Christ, but the Gentiles who flock to His fold from every nation and tongue form so vast a multitude that no man can number them. "There shall come from the east and the west, the north and the south; and shall sit down in the kingdom of God."3 These elect shall be saved by purity of life symbolized by the white robes of innocence an innocence obtained through the merits of Christ's death. Many shall also receive the glorious crown of martyrdom.

10-12. All join in one great hymn of praise and thanksgiving to God and to the Lamb who is worthy to receive divine honors. With this vision persecutions cease; the Church comes forth triumphant from her long conflict with pagan Rome. A Christian now sits upon the throne of the Caesars; the Gospel is being preached far and wide and magnificent basilicas are being erected in which the liturgy of the Church is carried out with grand solemnity. The prophecy of Malachias is being fulfilled: "From the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts."2

13-14. The faithful whom St. John beholds in the vision have passed through great tribulations. The era of persecution was a period of great tribulation for the whole Church as well as for those who actually suffered martyrdom.

Trials and tribulations shall frequently recur during the history of the Church as our Lord foretold: If they have persecuted me they will also persecute you."3 The most trying persecutions will be suffered in the days of Antichrist and at the end of the world.

The elect have washed their robes and made them white in the blood of the Lamb. They are saved by the merits of Christ s suffering and death, for "there is no other name under heaven given to men whereby we must be saved."4

15-17. Those who remain faithful to Christ, especially those who suffer for His sake, shall be rewarded in heaven for all their trials and sufferings on earth. There they shall be filled with all joy and consolation. "God shall wipe away all tears from their eyes; and death shall be no more, nor crying, nor sorrow." Christ Himself shall rule over them all with an everlasting love.



(1) St. Lube xiii, ,29.
(2) Malachias i, 11.
(3) St. John xv, 20.
(4) Acts of the Apostles iv, 12.
(5) Apocalypse xxi, 4

[Stone]

THE VICISSITUDES OF THE CHURCH


CHAPTER VIII

1. And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.

2. And I saw seven angels standing in the presence of God; and there were given to them seven trumpets.

3. Another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all the saints upon the golden altar, which is before the throne of God.

4. And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.

5. And the angel took the censer, and filled it with the fire of the altar, and cast it on earth, and there were thunders and voices and lightnings, and a great earthquake.

6. And the seven angels, who had the seven trumpets, prepared themselves to sound the trumpet.

7. And the first angel sounded the trumpet, and there followed hail and fire, mingled with blood, and it was cast on the earth, and the third part of
the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.



The breaking of the seventh seal reveals the vicissitudes of the Church during the centuries which follow its establishment upon the ruins of the Roman Empire. The varying fortunes of the Church during these centuries serve to separate the good from the bad. This work of separation goes on through all the centuries to be completed only at the last judgment. Hence the visions of the seventh seal continue on to the end of the Apocalypse. We can now begin to realize how logically the prophecies of the Apocalypse are developed. Each succeeding chapter presents in regular order a new period of the Church s existence on earth.

1. Upon the breaking of the seventh seal there is silence in heaven, a mark of reverence and awe. The half hour represents the time given St. John to contemplate the vision set before him.

2. The seven angels before the throne of God are ever ready to execute His commands for are they not all ministering spirits?" 1 Seven, the perfect number, signifies the thoroughness with which God's every command shall be carried into effect. In a symbolic meaning these angels represent the bishops and the priests of the Church. Each one is given a trumpet to proclaim the Gospel to the uttermost bounds of the earth. The voice shall be clear and strong, leaving no excuse for those who will not hear.

3,4. Another angel offers to God the prayers of the faithful on the golden altar of incense. The prayers are symbolized by the sweet odors rising up before the throne of God. St. John takes much of his symbolism from the tabernacle and from the Temple of Jerusalem.

During the wanderings of the Israelites in the wilderness, the tabernacle furnished them a miniature representation of the court of heaven. In the Holy of Holies stood the ark of the covenant overshadowed by the outstretched wings of two cherubim. The lid of the ark was considered the throne of God who there dwelt amongst His people. Before the throne, but separated from it by a veil, stood the golden altar of incense in the Holy Place. Here the priests daily offered incense which arose before God as a sweet odor to symbolize the prayers of the people: "Let my prayer be directed as incense in thy sight."

The tabernacle, the earthly representation of the heavenly court, was reproduced in the temple of Jerusalem which thus became "the pattern of heavenly things" as St. Paul says. Again he writes: "Jesus is not entered into the Holies made with hands, the pat terns of the true; but into heaven itself."3 Hence it is most appropriate for St. John to use the temple as a figure of the Church which is truly the dwelling place of God, the heavenly court on earth.

The incense offered by the angel at the golden altar of incense symbolizes the prayers of the faithful, and especially the holy sacrifice of the Mass offered to God through the ministry of the priesthood represented here, as elsewhere, by the angel. The altar of incense, and the altar of holocaust mentioned in vi, 9, probably symbolize Christ who offered Himself "a propitiation for our sins: and not for ours only, but also for those of the whole world," and is "always Irving to make intercession for us."4

5. The fire taken from the altar symbolizes the merits of Christ which give value to all our works and prayers, as the fire kindles the incense and sends forth its sweet perfumes. The fire is cast upon earth; in other words the merits of Christ are offered to the un faithful who reject them and thus bring down the punishments of God, thunders, lightnings, and earthquakes. A similar punishment is predicted below in verse 7.

6. The seven angels preparing to sound their trumpets represent the bishops and priests of the Church going forth to preach the Gospel to every creature. Their voice shall resound through the world like a trumpet-blast. Christ said to His Apostles: "That which I tell you in the dark, speak ye in the light; and that which you hear in the ear, preach ye upon the house-tops.

7. Some will hearken to the voice of Christ in the preaching of His Gospel. Others will harden their hearts and refuse to obey. These shall be chastised by fire from heaven to destroy their harvests. The fire is mingled with blood, a symbol of war and revolutions. Here is fulfilled the prophecy of the aged Simeon: "Be hold, this Child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted. "

According to St. Irenaeus, plagues similar to those of Egypt in the days of Moses shall afflict all unfaithful nations in the days of Antichrist.7

(1) Hebrews i, 14.
(2) Psalm cxl, 2.
(3) Hebrews ix, 23, 24.
(4) I John ii, 2; Hebrews vii, 25.
(5) St. Matthew x, 27.
(6) St. Luke ii, 34.
(7) St Irenaeus, "Adversus Haereses" IV, 30, iv; cf. also Apoc alypse xvi.



8. And the second angel sounded the trumpet; and as it were a great mountain, burning with fire, was cast into the sea, and the third part of the sea became blood:

9. And the third part of those creatures died, which had life in the sea, and the third part of the ships was destroyed.

10. And the third angel sounded the trumpet, and a great star fell from heaven, burning, as it were, a torch, and it fell on the third part of the rivers, and upon the fountains of waters:

11. And the name of the star is called Wormwood. And the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

12. And the fourth angel sounded the trumpet, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, so that the third part of them was darkened and the day did not shine for a third part of it, and the night in like manner.

13. And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of
the earth: by reason of the rest of the voices of the three angels, who are yet to sound the trumpet.


8. At the sound of the second trumpet a burning mountain, or volcano, is hurled into the sea thereby changing a third part of the waters to blood. In Holy Scripture a mountain symbolizes a powerful nation or government.1 As usual the sea represents human society. The vision shows that despite the preaching of the Gospel some great nation will bring war and blood shed upon a large portion of mankind. It also predicts great persecutions against the Church. Nations will seek to destroy the Church at all hazards. This double interpretation is fully confirmed by the history of the past and present.

9. The fish are the faithful scattered amongst the people of the world. The ships are churches of the various nations. In the early ages the fish was a common symbol of Christ and of the faithful, as the ship was a figure of the Church.2 Numberless Christians and even whole churches have often perished in wars and persecutions. And only too often have the weaker brethren denied their Faith through fear of torture and death.

10. As the third angel sounds his trumpet a great star falls from heaven like a naming torch and poisons a large portion of the streams and even their very sources. The name wormwood denotes a bitter and poisonous nature. This vision is a striking image of unfaithful bishops and priests
who fall from the firmament of the Church where Christ has placed them to enlighten and direct the world. By false teachings and example they poison
the very sources of doctrine which should now pure as water from the mountain torrent. Like our divine Saviour, the bishops and priests of the
Church must be "fountains of water springing up into life everlasting."

11. Unfortunately many of the faithful drink from these poisoned streams of false doctrine and so perish.

12. The thoughts of many hearts are being revealed more and more as the Gospel is preached throughout the world.4 Many reject it; others abandon it. There is a growing decadence in the Church. Its doctrine and sanctity shine with diminished lustre. The day is less brilliant; the
night of ignorance becomes darker. This is symbolized by the darkening of the sun, moon and stars.

In such critical times in the past God has always raised up illustrious saints and religious orders to awaken the zeal and strengthen the faith of His
people. He will most assuredly do likewise in the future for He said: "Behold, I am with you all days even to the con summation of the world. " Many a
time our Lord seems to sleep as the bark of His Church is beaten by the storm- tossed sea. In His own good time He arises to command the waves:
Peace be still.6

The prophecies of this chapter have been fulfilled many times in the past. No doubt they will often be verified in the future. It should be noted, however, that a progressive accumulation of evils is predicted. At first it affects individuals only (v. 7). Then a nation or an entire church is involved (v. 8), and a number of great heretics fall away from the Faith (v. 10). Finally the whole Church suffers from a weakening of Faith and discipline (v. 12). This gradual progression of evil, this "mystery of iniquity" which was working even in the days of St. Paul,7 will finally usher in the Antichrist.

13. An eagle appears in mid-heaven proclaiming three great woes to follow the sounding of the remaining trumpets. Two interpretations are
permissible. The first recognizes in the eagle a powerful nation which shall be an instrument of God's judgments upon the world. The other interpretation sees in the eagle a symbol of new preachers of the Gospel. God raises up new saints or religious orders to arouse the faithful to renewed faith and zeal in His service. Nevertheless, three great evils shall afflict the Church before her final victory over the world and the devil.

Whatever interpretation be adopted, there can be no doubt that this verse heralds the beginning of a new and important epoch in the history of the
Church.

(1) Cf. Jeremias li, 25; Zaebarias iv, 7.
(2) Catholic Library, Archeology Series, voi ii. page 83.
(3) St. Johniv, 14.
(4) St. Luke ii, 35.
(5) St. Matthew xxviii, 20.
(6) St. Luke viii, 23, 24.
(7) II Thessalonians ii, 7.

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PART SECOND - FROM THE OPENING OF THE ABYSS TO ITS CLOSING



I. PREPARATION FOR THE REIGN OF ANTICHRIST


And I saw a star fall from heaven upon the earth and there was given to him the key of the bottomless pit. And he opened the bottomless pit.
APOCALYPSE ix, 1, 2.

HERESIES AND RELIGIOUS WARS


CHAPTER IX

1. And the fifth angel sounded the trumpet, and I saw a star fall from heaven upon the earth, and there was given to him the key of the bottomless pit.

2. And he opened the bottomless pit: and the smoke of the pit arose, as the smoke of a great furnace: and the sun and the air were darkened with the smoke of the pit.

3. And from the smoke of the pit there came out locusts upon the earth. And power was given to them, as the scorpions of the earth have power:

4. And it was commanded them that they should not hurt the grass of the earth, nor any green thing, nor any tree; But only the men who have not the sign of God on their foreheads

5. And it was given unto them that they should not kill them; but that they should torment them five months: And their torment was as the torment of a scorpion when he striketh a man.

6. And in those days men shall seek death, and shall not find it: and they shall desire to die, and death shall fly from them.

7. And the shapes of the locusts were like unto horses prepared unto battle: and on their heads were, as it were crowns like gold: and their faces were as the faces of men.

8. And they had hair as the hair of women; and their teeth were as lions:

9. And they had breastplates as breastplates of iron, and the noise of their wings was as the noise of chariots and many horses running to battle.

10. And they had tails like to scorpions, and there were stings in their tails; and their power was to hurt men five months. And they had over them

11. A king, the angel of the bottomless pit; whose name in Hebrew is Abaddon, and in Greek Apollyon; in Latin Exterminans.


The vision described in this chapter is one of the most important of the whole Apocalypse. It foretells the first woe announced by the flying eagle, the conditions and events destined to usher in the reign of Antichrist.

1. In the fallen star ancient commentators saw a figure of Arius and other early heretics. As a matter of fact, any priest or bishop of the Church who becomes the leader of heresy may be compared to a star fallen from heaven. But in this case the star refers to some particular person whose revolt from the Church shall lead directly to the reign of Antichrist.

We cannot agree with those who refer the beginning of this vision to the early ages of the Church. The prophecies of St. John are developed in regular order according to time This vision marks a new period of exceptional gravity for the Church. We hold with Cornelius a Lapide and many others that it refers to the pretended Reformation with the star as a symbol of Luther. In that case the fifth angel may be taken as a figure of the defenders of Catholic Faith in those days.

The Arian heresy and the Greek schism had deplorable results for the Church, but they cannot be compared to those of the religious upheaval of the sixteenth century. Most of the evils that afflict the Church and society in general can be traced directly to the so-called Reformation. To it must be ascribed the apostacy of nations, the weakening of faith, and the rapidly increasing impiety and unbelief of the present day. As a result of these evils great social disturbances appear on every side, and society is tottering to its very foundations. The reign of Antichrist, which must be relatively near, will mark the culmination of evil.

2. Instead of the keys of heaven" this apostate priest received the "key of the bottomless pit." He did in very truth open the pit by turning loose against the Church all the fury of hell. By tongue and pen he in stilled into the hearts of individuals and nations a diabolic hatred of the Church which still manifests itself in calumny, misrepresentation and opposition to the Church. The dense smoke arising from the pit obscures the heavens. This signifies that the heresy shall succeed for a time. True Catholic doctrine is obscured and even lost to many peoples.

3. From the smoke of the pit comes forth a swarm of locusts. Unlike ordinary locusts they attack men in stead of growing plants. In this respect they have the power or nature of scorpions. These locusts are a fitting image of demons, heretics, and apostates who swarm over the earth spreading spiritual destruction far and wide.

4, 5. These verses make it clear that there is no question of real locusts such as those that ravaged Egypt in the days of Moses. They are purely symbolic, and their ravages chiefly spiritual. Their sting burns and poisons the soul with false doctrines, but has no power to injure those who remain faithful to the graces received in Baptism and Confirmation. For a short time these locusts are permitted to harass and persecute with out killing, but they cannot destroy the Church.

6. In those days men seek death and find it not. The good would welcome death as an escape from the evils and miseries that surround them. Many who have been led astray by false doctrines would likewise welcome death as a relief from their doubts and remorse of conscience.

7. The locusts resemble horses accoutred for war. Heresy and schism are ever fruitful sources of religious wars and persecutions. The crowns indicate that rulers, emperors, kings, and princes will be arrayed against the Church as actually happened at the Reformation in the sixteenth century. The crowns merely resembled gold, because there was but a mere semblance of real Christian charity in those days. The human faces prove that these locusts symbolize real persons.

8-10. The hair of a woman probably signifies vanity and immorality; the teeth of a lion strength and cruelty. The breastplates of iron show preparedness for defense as well as for attack. The sound of their innumerable wings resembles the thunder of chariots rushing to battle. This indicates their great numbers and impetuosity. The scorpion-like sting is a symbol of heresy that stings and poisons the soul. Its location in the tail signifies deceit and hypocrisy.

11. The king of these symbolic locusts is called the Destroyer (Exterrainans). He is Lucifer, the angel of the abyss, the leader of the rebel angels. His minions on earth are the leaders of heresy, schism, and persecution.





12. One woe is past, and behold there come yet two woes more hereafter.

13. And the sixth angel sounded the trumpet: and I heard a voice from the four horns of the golden altar, which is before the eyes of God,

14. Saying to the sixth angel, who had the trumpet: Loose the four angels, who are bound in the great river Euphrates.

15. And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year: for to kill the third part of men.

16. And the number of the army of horsemen was twenty thousand times ten thousand. And I heard the number of them

17. And thus I saw the horses in the vision: and they that sat on them, had breastplates of fire and of hyacinth and of brimstone, and the heads of the horses were as the heads of lions: and from their mouths proceeded fire, and smoke, and brimstone.

18. And by these three plagues was slain the third part of men, by the fire and by the smoke and by the brimstone, which issued out of their mouths.

19. For the power of the horses is in their mouths, and in their tails. For, their tails are like to serpents, and have heads: and with them they hurt.

20. And the rest of the men, who were not slain by these plagues, did not do penance from the works of their hands, that they should not adore devils, and idols of gold, and silver, and brass, and stone, and wood, which neither can see, nor hear, nor walk.

21. Neither did they penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts.


12. The invasion of the locusts is the first woe predicted by the eagle. The two yet to come will fill up the "mystery of iniquity" with the appearance of Antichrist and his prophet.

13. God sends a sixth angel to instruct and guide the Church. This mission will still further reveal the thoughts of many hearts. The wicked continue to be separated from the just. A voice from the golden altar commands the captive angels of the Euphrates to be released. As noted above, the altar is Christ, who makes trials and tribulations a means of sanctification for souls and an increase of fervor and holiness in the Church. They also serve to spread the blessings of the Gospel for as Tertullian says: "The blood of martyrs is the seed of Christians.1 Christ Himself gives command to release the captive angels, thus showing that the enemies of the Church have no power against her unless God permits. The Church can say to her enemies as Christ said to Pilate: "Thou shouldst not have any power against me, unless it were given thee from above."2

14. The captive angels are demons who will arouse new enemies and increased enmities against the Church. In a figurative sense they represent the new enemies thus aroused against the Church, whether they be nations, individuals or secret societies hostile to her. Four, the number of universality, indicates how widespread will be their influence.

With the prophets of old the region of the Euphrates was ever the country whence came the enemies of God s people. Its mention here indicates that these new enemies will arise among nations already hostile to the Church. In a secondary sense the term may be taken literally to represent peoples from that region who are hostile to the Church.

The four angels of the Euphrates, now ordered to be released, may be the same as those whom Christ for bade to injure the earth until the Church could be firmly established after the persecutions.3

15. Even the time for the manifestation of these evil spirits and their minions has been accurately fixed in the designs of Providence. The very day and hour has been determined. Great numbers will be done to death in the religious wars and revolutions stirred up by these angels from the Euphrates. The prophecy may also mean that large numbers will be led into new errors and schisms. Both interpretations are fully justified by the history of the pretended Reformation and the wars that followed it.

16. These scourges shall be more terrible than any yet predicted. The first plagues were brought to earth by four horsemen (ch. vi). Then we saw four charioteers, the four winds, ready to scourge mankind. Here we find a vast array of cavalry. The chastisements sent upon the world increase with the growth of iniquity and the approach of Antichrist.

17. 18. The description of horses and riders in this vision gives some idea of their boldness, strength, and cunning ferocity. They inflict upon men the plagues of fire, smoke and sulphur. The fire is persecution and war. Smoke symbolizes the obscuring of doctrine and the weakening of faith; sulphur, the moral depravity which follows.

The fire, smoke and sulphur issue from the mouth of the horses. From the mouth should proceed words of wisdom; instead there come forth heresies, and incitements to revolt and revolution. It should be noted that Luther openly preached revolt and revolution to the peasants of Germany, but when they put his words into practice, he turned to the princes and urged them to stamp out the revolt with fire and sword.

19. The horses of this vision inflict injuries with their tails which resemble serpents. Amongst all peoples the serpent is a symbol of lying and hypocrisy. These vices have ever characterized the enemies of the Church. There is no question here of real artillery as some have imagined. St. John is giving only the broad out lines of the Church s history. He is not concerned with the material means employed by men to wage war against her.

The vision of locusts and the vision of cavalry horses are not two representations of one and the same event. They foreshadow two distinct events that follow one another in the order of time. The one is the great revolt against the Church brought about by the fallen star. The other consists of wars and disturbances which follow in the wake of that revolt.

20,21. After these plagues have passed there still remain many who worship idols, and many guilty of robbery, murder, and immorality. This is verified today. Although nineteen twenty have elapsed since the first preaching of the Gospel, whole nations are still steeped in idolatry, and Christendom seems hopelessly divided by heresy and schism Man s obstinacy in evil brings on the plagues described in subsequent chapters.



(1) Tertullian, "Apology" c. 50
(2) St. Johnxix, 11.
(3) See above, vii, 1.

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Part II.  A PREPARATORY VISION

CHAPTER X

1 . And I saw another mighty angel come down from heaven, clothed with a cloud, and a rainbow was on his head, and his face was as the sun, and his feet as pillars of fire.

2. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot upon the earth.

3. And he cried with a loud voice as when a lion roareth. And when he had cried seven thunders uttered heir voices.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying to me: Seal up the things which the seven thunders have spoken, and write them not.

5. And the angel whom I saw standing upon the sea and upon the earth, lifted up his hand to heaven.

6. And swore by him that liveth for ever and ever, who created heaven, and the things which are therein; and the earth, and the things which are in it; and the sea, and the things which are therein; That time shall be no longer.

7. But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants, the prophets.



1. An angel coming in clouds of grace and glory brings to St. John a book of further prophecies. The rainbow about his head symbolizes mercy,1 while the brightness of his countenance expresses the power of his teachings to enlighten souls. The feet as of tire indicate that he shall lead the Church in the ways of truth and justice as the pillar of fire guided the Israelites in the wilderness.2

2. The book is open to signify that the prophecies therein revealed to St. John are intelligible and shall be understood in due time according to the needs of the Church. The angel places one foot upon the sea, the other upon the land to express God s supreme dominion over all things.

3. 4. The voice like the roar of a lion is the voice of the Gospel which shall penetrate to the very ends of the earth teaching divine truth, condemning error, and threatening persecutors with the vengeance of God. Here, as elsewhere, the thunders may symbolize the anathemas of the Church against all wickedness and error; but it would be useless to comment on their exact meaning since St. John was commanded to seal up their words. In like manner Daniel was ordered to seal up the words of his prophecies until the time appointed by God for their publication. The words of the seven thunders may also have been such as St. Paul heard "secret words which it is not granted to man to utter.3

5, 6. Lifting his hand to heaven the angel calls upon the God of all creation to witness the truth of his words that time shall be no more. This does not mean that the end of the world is at hand, but that the time for judgment against obstinate sinners and persecutors has arrived.

7. This judgment shall be the great persecution of Antichrist and its attendant evils. Then shall be accomplished the "mystery of God" which has been announced (evangelized) by the prophets of old. To evangelize is to announce good tidings, hence this "mystery of God" is probably the plenitude of the Redemption applied to all nations of earth. After the destruction of Antichrist and his kingdom all peoples shall accept the Gospel and the Church of Christ shall reign peacefully over all nations.4


(1) See above, page 58.
(2) Exodus xiii, 21.
(3) Daniel xii, 4.
(4) II Corinthians xii, 4.




8. And I heard a voice from heaven again speaking to me, and saying: Go, and take the book that is open, from the hand of the angel who standeth upon the sea, and upon the earth,

9. And I went to the angel, saying unto him, that he should give me the book And he said to me: Take the book, and eat it up: and it shall make thy belly bitter but in thy mouth it shall be sweet as honey.

10. And I took the book from the hand of the angel, and ate it up: and it was in my mouth sweet as honey: and when I had eaten it, my belly was bitter.

11. And he said to me: Thou must prophecy again to many nations, and peoples, and tongues, and kings.



8-10. Eating the book symbolizes an intimate union with the Holy Ghost by which the mind of the Apostle is illuminated with the spirit of prophecy. St. John finds the book sweet to the taste because it announces mercy to the elect and the final triumph of the Church. It is bitter in so far as it predicts dire persecution for the Church and terrible punishment for the wicked.

11. The angel commands St. John to announce to all the prophecy communicated to him concerning the reign of Antichrist, the subsequent triumph of the Church, and the final persecution under Gog and Magog.

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Part II.  THE TWO WITNESSES


CHAPTER XI

1. And there was given to me a reed like unto a rod: and it was said to me: Arise, and measure the temple of God, and the altar and them that adore therein.

2. But the court, which is without the temple, cast out, and measure it not: because it is given unto the Gentiles, and the holy city they shall tread under foot two and forty months.

3. And I will give unto my two witnesses, and they shall prophesy a thousand two hundred sixty days, clothed in sackcloth.

4. These are the two olive trees, and the two candlesticks, that stand before the Lord of the earth.

5. And if any man will hurt them, fire shall come out of their mouths, and shall devour their enemies. And if any man will hurt them, in this manner must he be slain.

6. These have power to shut heaven, that it rain not in the days of their prophecy: and they have power over waters to turn them into blood, and to strike the earth with all plagues as often as they will.

7. And when they shall have finished their testimony, the beast, that ascendeth out of the abyss, shall make war against them, and overcome them, and kill them

8. And their bodies shall lie in the streets of the great city, which is called spiritually, Sodom and Egypt, where their Lord also was crucified.

9. And they of the tribes, and peoples, and tongues, and nations, shall see their bodies for three days and a half: and they shall not suffer their bodies to be laid in sepulchres.

10. And they that dwell upon the earth shall rejoice over them, and make merry: and shall send gifts one to another, because these two prophets tormented them that dwelt upon earth.

11 . And after three days and a half, the spirit of life from God entered into them. And they stood upon their feet, and great fear fell upon them that saw them.

12. And they heard a great voice from heaven, saying to them: Come up hither. And they went up to heaven in a cloud: and their enemies saw them.

13. And at that hour there was a great earthquake, and the tenth part of the city fell: and there were slain in the earthquake names of men seven thousand: and the rest were cast into a fear, and gave glory to the God of heaven.


The account of the two witnesses given here in one connected discourse, necessitates a brief outline of the reign of Antichrist, his persecution of the Church, and his overwhelming defeat, events to be more fully related in subsequent chapters.

1. St. John is commanded to measure the temple and number the people found therein. Here again, the temple is a figure of the Church and those who worship there are the faithful who remain steadfast during the great persecution of Antichrist.

2. The outer court, cast off and given over to the Gentiles, signifies that a great number of Christians will fall away from the Faith in those evil days. With the other followers of Antichrist they will trample Jerusalem beneath their feet during the forty-two months of persecution. The holy city is here taken literally for Jerusalem, but it is also a figure of the Church, the chief object of attack under Antichrist.

3. At the beginning of this terrible persecution God will send two prophets, or "witnesses," to guide the Church and preach penance for the space of 1260 days. According to all tradition, both Jewish and Christian, the prophet Elias, will be one of these witnesses. "Behold I will send you Elias the prophet, before the corning of the great day of the Lord."1 The tradition is also confirmed by the words of Christ: " Elias indeed shall come and restore all things."2 The other witness will probably be Henoch, who like Elias, "was translated that he should not see death."3 Yet some think that Moses will be the second witness because he appeared with Elias at the Transfiguration of Christ.4 The two witnesses shall appear among men as apostles of the Church and adversaries of Antichrist.

The duration of the persecution is sometimes given in years ; at other times in months or days, but in every case the same definite length of time is predicted. This seems to indicate that the three and one-half years are to be taken literally.

4. The two witnesses were symbolized by the two olive trees and the candlestick mentioned in the prophecy of Zacharias.5 The olive is a symbol of God s mercy as in the days of the deluge.6 The oil from the olive also symbolizes the unction of the Holy Ghost poured forth upon the two prophets who are to be lights (candle sticks) to the faithful by their preaching.

5, 6. The two witnesses shall have miraculous power to overcome their enemies as Elias of old destroyed the soldiers of Ochozias with fire from heaven.7 They shall also punish the unfaithful with drought and famine as did Elias in the days of Achab.8 Changing water into blood may mean that the rivers shall run red with blood from wars and revolutions. More probably the words should be taken literally to foretell plagues such as Moses brought upon the land of Egypt." In either case there is a reference to the plagues of Egypt which seems to confirm the belief that Moses shall be one of the witnesses.

7. Having fulfilled their mission the two prophets will be put to death by Antichrist, the beast from the abyss.10 Thus will they share the fate of their divine Master and of innumerable heralds of the Gospel. Their martyrdom will take place at the end of a war in which Antichrist and his followers will win the decisive battle in the vicinity of Jerusalem.

8-10. For three days and a half the bodies of the martyred prophets shall lie unburied in the streets of Jerusalem "where our Lord was crucified." The enemies of the Church will rejoice and commemorate their short lived victory by exchange of gifts. Like the Jews of old who thought they had rid themselves of Christ by His death on the Cross, these enemies of His Church will think they have done with the prophets who harassed them by their preaching and miracles. Naturally, the faithful will be seized with fear, as were the disciples at the death of our Lord.

11, 12. At the end of three days and a half the followers of Antichrist shall be dumbfounded to see the two prophets arise from the dead and ascend into heaven before their very eyes.

Centuries before, Elias and Henoch had been taken up from earth11 and reserved for this supreme conflict. Now by a special privilege they anticipate the general resurrection as a reward for their labors and sufferings.

This triumph of the two prophets leads directly to the defeat of Antichrist as foretold by Isaias: With the breath of his lips shall he slay the wicked one."12 In like manner St. Paul says: Then that wicked one shall be revealed whom the Lord Jesus shall kill with the spirit of His mouth."13 These passages seem to imply a personal intervention by our Lord but He may send an angel as His instrument of destruction; or, perhaps, Elias will rain down fire from heaven upon Antichrist as he did upon the soldiers of Ochozias and the priests of Baal."14

13. As the two prophets are taken up to heaven Jerusalem is shaken with a mighty earthquake in which seven thousand people perish and a tenth part of the city is destroyed. At sight of these prodigies all who survive are converted and begin to praise and glorify God. Here is seen the great mercy of God who punishes not to destroy but to convert and save.


(1) Malachias iv, 5.
(2) St. Matthew xvii, 11.
(3) IV Kings ii, 3; Epistle to Hebrews xi, 5.
(4) St. Matthew xvii, 3.
(5) Zacharias iv, 3.
(6) Genesis viii, 11.
(7) IV Kings i, 10-14
(8) III Kings xvii, 1.
(9) Exodus vii, 20 ss.
(10) See below, xiii, 1.
(11) Genesis v, 22; Eccli xlvii, 9, 10; IV Kings ii, 11; Hebrews xi, 5.
(12) Isaias xi, 4.
(13) II Thessalonians ii, 8.
(14) 111 Kings xvii, 38-40; IV Kings i, 10-14; cf. below, xiv, 18.




14. And the second woe is past: And behold the third woe will come quickly.

15. And the seventh angel sounded the trumpet: and there were great voices in heaven, saying: The kingdom of this world is become our Lord's and his Christ s, and he shall reign for ever and ever, Amen.

16. And the four and twenty ancients, who sit on their seats in the sight of God, fell on their faces and adored God, saying:

17. We give thee thanks, O Lord God Almighty, who art, and who wast, and who art to come: because thou hast taken to thee thy great power, and thou hast reigned.

18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged and that thou shouldst render reward to thy servants the prophets and the saints, and to them that fear thy name, little and great, and shouldst destroy them who have corrupted the earth.

19. And the temple of God was opened in heaven: and the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earth quake, and great hail.



14. The reign of Antichrist is the second woe announced by the eagle.1 The third woe following close upon the second shall end with the destruction of Rome, the new Babylon,2 and the defeat of the false prophet.

15. The seventh angel proclaims the triumph of Christ and His kingdom which shall endure until the end of time. The Church, the kingdom of Christ, shall be established upon the ruins of the empire of Antichrist far more gloriously than it had been upon the ruins of the old empire of pagan Rome. Heresies, schisms and religious wars shall be no more, and all nations shall be converted to Christianity.

16, 17. The paeans of the four and twenty ancients to their triumphant Saviour represent the praises of the Church given to Christ through the ministry of the priesthood.

18. Toward the end of the world a final revolt against the Church shall be punished by a deluge of fire.3 Shortly thereafter shall come the resurrection of the body, and the general judgment in which God will reward His prophets and saints, and all who fear His name be they great or small. The wicked shall then suffer the just punishment of their iniquity.

19. If this verse be connected with the foregoing, it describes the intervention of Christ to protect His Church against her enemies in the last conflict at the end of the world. It seems better, however, to take it as a prelude to the following chapter. It then refers to the assistance which God gives His Church in her conflict with Satan mentioned above (vv. 2, 3), and described at length in the following chapters.

The ark of the testament is the Eucharistic Tabernacle in which Christ dwells with His Church. The lightnings, voices, and earthquake (thunders, in Greek) symbolize the preaching and warnings of the Church ; her anathemas and judgments against all heresy and schism, and the divine punishment which these sins bring down upon those guilty of them.


(1) Apocalypse viii, 13.
(2) Apocalypse xviii.
(3) Apocalypse xx.

[Stone]

Part II.

1.  CONFLICT BETWEEN THE CHURCH AND SATAN

CHAPTER XII

1. And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars:

2. And being with child, she cried travailing in birth and was in pain to be delivered.

3. And there was seen another sign in heaven: and behold a great red dragon, having seven heads, and ten horns: and on his heads seven diadems:

4. And his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman who was ready to be delivered; that, when she should be delivered, he might devour her son.

5. And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God and to his throne.

6. And the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her a thousand two hundred sixty days.

7. And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels.

8. And they prevailed not, neither was their place found any more in heaven.

9. And that great dragon was cast out, that old serpent who is called the devil and Satan, who seduceth the whole world: and he was cast unto earth, and his angels were thrown down with him.


In the foregoing chapter St. John outlines the his tory of the Church from the coming of Antichrist until the end of the world in order to give a connected account of the two prophets Elias and Henoch, (or Moses) and the result of their labors In this chapter he shows us the true nature of that conflict. It shall be war unto death between the Church and the powers of darkness in a final effort of Satan to destroy the Church and thus prevent the universal reign of Christ on earth.

Satan will first attempt to destroy the power of the Papacy and bring about the downfall of the Church through heresies, schisms and persecutions that must surely follow. Failing in this he will then attack the Church from without. For this purpose he will raise up Antichrist and his prophet to lead the faithful into error and destroy those who remain steadfast.

1. The Church, the faithful spouse of Jesus Christ, is represented as a woman clothed in the glory of divine grace. In the Canticle of Canticles the Church is like-wise described as she that cometh forth as the morning rising, fair as the moon, bright as the sun1. The brightness of the sun is a fitting symbol for the enlightening power of the Church s teachings.

The moon was beneath her feet. St. Gregory the Great and St. Augustine see in this the dominion of the Church over the whole world, and her contempt for the perishable goods of this life. The moon with its ever changing phases is a figure of the transitory things of earth.

The crown of twelve stars represents the twelve Apostles and through them the whole ministry of the Church. It may also denote the assembly of faithful nations symbolized by the mystic number twelve.

2. The Church is ever in labor to bring forth children to eternal life. In the sad days here predicted the sorrows and pains of delivery shall be increased many fold. In this passage there is an evident allusion to some particular son of the Church whose power and influence shall be such that Satan will seek his destruction at any cost. This person can be none other than the Pope to be elected in those days. The Papacy will be attacked by all the powers of hell. In consequence the Church will suffer great trials and afflictions in securing a successor upon the throne of Peter.

The words of St. Paul to the Thessalonians may be a reference to the Papacy as the obstacle to the coming of Antichrist : You know what withholdeth, that he may be revealed in his time. For the mystery of iniquity already worketh; only that he who now holdeth, do hold, until he be taken out of the way. And then that wicked one shall be revealed."2

3. St. John now sees in heaven a red dragon with seven heads and ten horns; each head bearing a diadem. The dragon is Satan red with the blood of martyrs which he will cause to flow. The meaning of the seven heads and ten horns must be sought in the description of the beast that represents Antichrist where they symbolize kings or worldly powers.3 Those of the dragon must have a similar meaning, and indicate that Satan s attacks against the Church will be organized and carried out by the governments and ruling powers of those days.

With the beast of Antichrist only the horns have diadems as symbols of royalty or governing power. The heads are branded with names of blasphemy.4 Hence they symbolize the sins and errors that will afflict the Church. Seven, the number of universality, indicates that in this final struggle to prevent the universal reign of Christ all forms of sin and error will be marshalled against the Church. A prelude to this may be seen in the errors of Modernism which has been rightly designated "a synthesis of all heresies." The number seven is also appropriate since all sins are included in the seven capital sins. In like manner all errors that have afflicted the Church may be summed up in these seven: Judaism, paganism, Arianism, Mohammedanism, Protestantism, rationalism, and atheism.

The dragon is seen in heaven which is here a symbol of the Church, the kingdom of heaven on earth. This indicates that the first troubles of those days will be inaugurated within the Church by apostate bishops, priests, and peoples, the stars dragged down by the tail of the dragon.

4. The tail of the dragon represents the cunning hypocrisy with which he succeeds in deceiving a large number of people and pastors a third part of the stars. Arianism led a way many bishops, priests and peoples. The pretended Reformation of the sixteenth century claimed still larger numbers but these cannot be compared to the numbers seduced by Satan in the days of Antichrist.

The dragon stands before the woman ready to devour the child that is brought forth. In other words, the powers of hell seek by all means to destroy the Pope elected in those days.

5. The woman brings forth a son to rule the nations with a rod of iron. These are the identical words of prophecy uttered by the Psalmist concerning our Saviour Jesus Christ.5 They confirm our application of this vision to the Pope, the vicar of Christ on earth to rule the nations in His stead and by His power.

It is now the hour for the powers of darkness. The new-born Son of the Church is taken to God and to His throne." Scarcely has the newly elected Pope been enthroned when he is snatched away by martyrdom. The "mystery of iniquity" gradually developing through the centuries, cannot be fully consummated while the power of the Papacy endures, but now he that "withholdeth is taken out of the way." During the interregnum "that wicked one shall be revealed" in his fury against the Church.

It is a matter of history that the most disastrous periods for the Church were times when the Papal throne was vacant, or when anti-popes contended with the legitimate head of the Church. Thus also shall it be in those evil days to come.

6. The Church deprived of her chief pastor must seek sanctuary in solitude there to be guided by God Himself during those trying days. This place of refuge prepared for the Church is probably some nation, or nations, that remain faithful to her. 6 In those days the Church shall also find refuge and consolation in faithful souls, especially in the seclusion of the religious life.

7. St. Michael, the guardian angel of the Church, shall come with his hosts to defend her against the onslaughts of Satan and his minions. The followers of St. Michael are the angelic hosts of heaven and all faithful bishops and priests of the Church. The minions of Satan are the fallen angels with the leaders of heresy, schism, and persecution.

8, 9. The battle is waged in the Church, the kingdom of heaven, from which the dragon arid his angels are cast out and hurled down to earth. The earth symbolizes the nations hostile to the Church, the world over which Satan rules. By the aid of St. Michael the Church shall purge herself of all heretics, schismatics and apostates. A similar work was accomplished by the Council of Trent in the sixteenth century.


(1) Canticle of Canticles vi, 9.
(2) II Thessalonians ii, 6, 7.
(3) Apocalypse xvii, 9-12.
(4) Apocalypse xiii, 1.
(5) Psalm ii, 9.
(6) See below, v. 14.





10. And I heard a loud voice in heaven saying: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night.

11. And they overcame him by the blood of the Lamb, and by the word of the testimony, and they loved not their lives unto death.

12. Therefore rejoice, O heaven, and you that dwell therein. Woe to the earth, and to the sea, because the devil is come down unto you, having great wrath, know ing that he hath but a short time.

13. And when the dragon saw that he was cast unto earth, he persecuted the woman, who brought forth the man child:

14. And there was given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent.

15. And the serpent cast out of his mouth after the woman, water as it were a river; that he might cause her to be carried away by the river.

16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the river, which the dragon cast out of his mouth.

17. And the dragon was angry against the woman: and went to make war with the rest of her seed, who kept the commandments of God, and have the testimony of Jesus Christ.

18. And he stood upon the sands of the sea.


10, 11. St. Michael and his angels give glory to God for the victory of the Church which is achieved by the power of the Precious Blood shed for man s redemption. Satan is overcome according to Christ s testimony that "the gates of hell shall never prevail" against His Church.1 Victory was also made possible by the invincible courage of the faithful who hesitated not to give their life in defense of the Church. Those shall be days of great persecution in which the Church will suffer all the horrors of the early ages, but she will likewise be crowned with the glory of innumerable
martyrs.

12, 13. The Church is called upon to rejoice over the defeat of the dragon and the glorious martyrdom of her children ; but woe to the earth and the sea, all man kind. Realizing that the time of his power is short, Satan will now loose upon earth all his rage and fury in a last effort against the Church. His attempt to destroy her from within having failed, he will now seek to crush her by hatred and persecution from without.

14. In this new danger the Church shall receive the wings of an eagle to defend her and carry her to the place of refuge which God has prepared.2 The wings are probably two armies sent in defense of the Church by some nation that remains faithful. This interpretation seems justified by verse 16.

In a spiritual sense the two wings are faith and prayer. In the faith and prayer of her children, and especially in the contemplative life of religious orders the Church shall find a refuge of consolation which Satan cannot violate. The desolation of those three and one-half years may be compared to that of the three days following our Lord s death on the Cross. The faith and prayers of Mary, of the holy women, and of the Apostles afforded the only consolation in those days of anguish.

This chapter indicates that the Church shall find refuge for three and one-half years on two different occasions; the one during the internal warfare against the Church and the other after the dragon has been cast out. It is possible that the two-fold attack against the Church will be carried on simultaneously, making the refuge mentioned in verse 6 coincide with the one mentioned here. However, the whole context seems to be against such an interpretation.

15, 16. The dragon now seeks to overwhelm the Church with a veritable flood of tribulations, but some faithful nation, or nations, (the earth) comes to her rescue. This verse proves that the great revolt of nations mentioned by St. Paul3 will not be universal. God will preserve at least one nation to defend the Church in that hour when, humanly" speaking, everything seems hopeless.

17, 18. Satan now realizes that victory will be difficult. His first attempt failed miserably. In this second conflict new tactics must be employed. He will now seek to lead the faithful astray by a false Messias whom he will raise up in the person of Antichrist. This new adversary is to spring from the sea, the nations already hostile to the Church, hence Satan takes his stand by the shore to call forth the man of sin, the son of perdition.4 It is a solemn moment of "fear and expectation of what shall come upon the whole world."5



(1) St. Matthew xvi, 18.
(2) See above, v. 6.
(3) II Thessalonians ii, 3.
(4) II Thessalonians ii, 3.
(5) St. Luke xxi, 26

[Stone]

Part II
2. PROPHETS OF VICTORY

CHAPTER XIV

1. And I beheld, and lo a lamb stood upon Mount Sion, and with him an hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.

2. And I heard a voice from heaven, as the noise of many waters, and as the voice of great thunder: and the voice which I heard, was as the voice of harpers, harping on their harps.

3. And they sang as it were a new canticle, before the throne, and before the four living creatures, and the ancients: and no man could say the canticle, but those hundred forty-four thousand, who were purchased from the earth.

4. These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the first fruits to God and to the Lamb.

5. And in their mouth was found no lie; for they are without spot before the throne of God.


Victory for the Church has already been foretold in connection with the account of the two witnesses;1 but to encourage the faithful St. John once more insists upon the coming triumph in which Antichrist and his prophet shall be completely overcome and their cities destroyed.

1, 4, 5. In this vision, St. John sees a lamb standing on Mount Sion, the mystic Jerusalem, surrounded by a great throng of faithful virgins who sing His praises in a new canticle. The Lamb is Christ who ever dwells in his Church (Sion) to guard and guide it, and to receive the worship of faithful souls. The hundred forty- four thousand have been purchased from earth and be come first fruits to God by vows of religious profession.

During the so-called Reformation many religious left the Church and violated their vows of chastity. No doubt still greater numbers will follow their example in the days of Antichrist, but many will remain faithful to the Church and to their vows; no lie will be found in their mouth. They will persevere in the service of God, following the Lamb withersoever He goeth. Since first fruits were offered to God in sacrifice the Greek word arapx (first fruits), is often used in the Septuagint for "sacrifice" or "offering." Its use here may intimate that many faithful religious will become victims to God through martyrdom.

It should be noted that the hundred forty-four thousand mentioned here cannot be identified with those in chapter vii. The mystic number there represents all those from the various tribes of Israel who accept the Gospel before the time of Antichrist. They are certainly not all virgins. Moreover if St. John had wished to identity them he would have used the definite article here; the hundred forty-four thousand.

2. The music of this great throng of singers with their harps breaks upon the ears of the Apostles like the roll of thunder or the beating of waves on the shores of Patmos. It is a prayer of praise and thanksgiving offered to God in the name of the whole Church for victory over Antichrist and his kingdom. This prayer, made official by the approval of the Church, is offered in the presence of the ancients and the living creatures, the priesthood of the Church.2 In the voice of thunder and the roar of the waves we may see the anathemas of the Church against Antichrist and his prophet.3

(1) Cf. ch. xi.
(2) See above, ch. iv, 4.



6. And I saw another angel flying through, the midst of heaven, having the eternal gospel, to preach unto them that sit upon the earth, and over1 every nation, and tribe, and tongue and people:

7. Saying with a loud voice: Fear the Lord, and give him honor, because the hour of his judgment is come; and adore ye him, that made heaven and earth, the sea, and the fountains of waters.

8. And another angel followed, saying: That great Babylon is fallen, is fallen; which made all nations drink of the wine of the wrath of her fornication.

9. And the third angel followed them, saying with a loud voice: If any man shall adore the beast and his image, and receive his character in his forehead, or in his hand:

10. He also shall drink of the wine of the wrath of God, which is mingled with pure wine in the cup of his wrath, and shall be tormented with fire and brim stone in the sight of the holy angels, and in the sight of the Lamb.

11. And the smoke of their torments shall ascend up for ever and ever: neither have they rest day nor night, who have adored the beast and his image, and whosoever receiveth the character of his name.

12. Here is the patience of the saints, who keep the commandments of God, and the faith of Jesus.

13. And I heard a voice from heaven saying to me: write: Blessed are the dead, who die in the Lord. From henceforth now, saith the spirit, that they may rest from their labours; for their works follow them.


6. An angel, great saints or apostles raised up to the Church in those days, brings the Gospel to every nation. Despite the powers of hell it shall overcome all enemies and endure forever: it is an eternal Gospel. This is a promise of complete and final victory, a promise made to all nations, tribes, and tongues. It shall be realized in the universal reign of Christ.2

7. The angel exhorts all to turn to the God of heaven and earth because the day of judgment is at hand. This is not a reference to the general judgment at the last day, but to the judgments about to fall upon Antichrist and his followers as predicted in the following verses.

8. A second angel, or apostle, announces the approaching fall of Babylon to be described in chapter xviii. Babylon is Rome, the seat of the false prophet and the capital of a neo-pagan empire. For political reasons St. John could not safely refer to Rome by name in this connection, so he uses the symbolic name as St. Peter had done before him.3

Under the leadership of the false prophet Rome will seduce other Gentile nations to worship Antichrist. For this infidelity she shall be destroyed. In Scripture infidelity to God is often depicted as fornication or adultery.4

9-11. A third angel threatens all followers of Antichrist with eternal damnation. They shall be punished with all the rigors of God s infinite justice untempered by mercy. The wine of wrath shall be poured into the cup unmixed with the water of mercy. This is a reference to the ancient custom of mixing water with wine for drinking.5

These verses clearly prove that the pains of hell are eternal, and without respite. "The smoke of their torments shall ascend up forever and ever: neither have they rest day nor night."

12, 13. The faithful must suffer in patience, ever bearing in mind the reward that awaits them in heaven. Happy are they who die in the Lord, especially those faithful heroes who suffer even unto death for their Faith. Their works shall follow them, for their glory in heaven will be commensurate with their sufferings on earth.

(1) This should be "to" or "unto" as in the previous phrase.
(2) See -below, ch. xx, 1-4.
(3) I Peter v, 13.
(4) See above, page 45; cf. Cath. Library, Arch. Series vol 3 p 2
(5) Cf. Isaias li, 1, 22; Jeremias xxv, 15.




14. And I saw, and behold a white cloud; and upon the cloud one sitting like to the Son of man, having on his head a crown of gold, and in his hand a sharp sickle.

15. And another angel came out from the temple crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle, and reap, because the hour is come to reap: for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust his sickle into the earth, and the earth was reaped.

17. And another angel came out of the temple which is in heaven, he also having a sharp sickle.

18. And another angel came out from the altar, who had power over fire; and he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle, and gather the clusters of the vine yard of the earth; because the grapes thereof are ripe.

19. And the angel thrust in his sharp sickle into the earth, and gathered the vineyard of the earth, and cast it into the great press of the wrath of God:

20. And the press was trodden without the city, and blood came out of the press, up to the horses bridles, for a thousand and six hundred furlongs.


14-16. The followers of Antichrist have been warned of defeat and eternal punishment; the faithful have been encouraged by promise of victory here and eternal happiness hereafter. The time of judgment is at hand; the final conflict now begins. The separation of the good from the bad will be still further accomplished. As on the last day, Christ sends forth His angels to gather the wheat into the barns while the cockle is being bound into bundles for the fire. 1 The gathering in of the good through martyrdom is represented as a harvest. The destruction of the wicked is depicted as the vintage of God s wrath. The realization of this judgment will be found in the complete destruction of the kingdom of Antichrist as described in subsequent chapters (xv-xix).

The reaper sitting upon a bright cloud, is an angel who comes in the name of Christ to execute His orders. Hence he bears the resemblance of Christ and is sur rounded by a cloud of glory. He also wears a crown of gold, the emblem of royalty, because as representative of Christ he exercises dominion over all peoples. The cloud of glory and the crown of royalty might lead one to accept the reaper as Christ Himself.

Yet the context makes it plain that the reaper cannot be identified with Christ since he is commanded by an angel to thrust in his sickle. Furthermore, Christ has told us in the Gospel that angels shall be commissioned to separate the wheat from the cockle.2

17, 18. The voice from beneath the altar, commanding the vintage to be gathered is the voice of a martyr whose blood cries to heaven for vengeance.3 This martyr who has "power over fire" is probably Elias who will destroy Antichrist by sending down fire from heaven.4 The prophet Joel also describes the judgments of God against unholy nations as a vintage and a treading of the wine-press."

19-20. The wine -press of divine wrath shall be trod den outside the city of Jerusalem.6 Final victory over Antichrist will be won through great slaughter and bloodshed in a battle near the Holy City, perhaps in the valley of Josaphat. The prophecy of Joel may refer to this event instead of the last judgment: Let the nations come up into the valley of Josaphat: for there I will sit to judge all nations round about. . . . Nations, nations in the valley of destruction: for the day of the Lord is near in the valley of destruction.7


(1) St. Matthew xiii, 30.
(2) St. Matthew xiii, 38.
(3) See above, vi, 9.
(4) See above, page 116.
(5) Joel, iii, 13.
(6) See v. 1 and xvi, 16.
(7) Joel iii, 12, 14.