Two Witnesses, the Ark-Woman, and the Dragon (Chs 11-12)

Chapter 11 tells us that two witnesses come from heaven battle the beast and preach about Christ. Tradition is that Enoch shall come to preach to the Gentiles (he predated Abraham and the Israelite tribes), but that Elias will come to preach to the Jewish people and “restore the tribes of Jacob” (v. 10). This teaching of the return of Enoch and Elias before the Antichrist is affirmed by Saint Irenaeus, Saint Hippolytus, Origen, Lactantius, Saint Hilary, Saint Augustine, Saint Jerome,[5] Saint Gregory the Great,[6] Saint John Damascene,[7] Saint Thomas Aquinas,[8] and other esteemed biblical commentators.[9]

After the Antichrist kills Enoch and Elias and their bodies lay in the street for three and a half days and are assumed into heaven, we see the Ark of the Covenant revealed in heaven.

Jeremias prophesied that the ark of the Testament would be shown again when God gathered His people. Saint John sees that ark in the temple in heaven and then immediately states, “And a great sign appeared in heaven: A woman clothed with the sun” (Apoc 12:1). The ark of the covenant foreshadowed something much more than a gold-plated wooden receptacle. The ark of the covenant foreshadowed the Woman who would contain the Messiah promised in Genesis 3:15. The ark was gold-plated wood. The Woman is a mother clothed with the sun.

Revelation 12 opens with a great sign in heaven: “A woman clothed with the sun” (Revelation 12:1). This celestial Woman signifies something far greater than a mere human figure; she represents the culmination of God’s plan throughout salvation history.

The connection between the Woman and the Ark of the Covenant becomes evident when we recall Jeremias’ prophecy. He foretold that the ark of the Testament would be revealed when God gathered His people. In Revelation 12, we witness the realization of this prophecy as Saint John sees the ark in the heavenly temple. The Woman is not just any woman but the New Eve, the one who would bear the Messiah promised in Genesis 3:15.

Saint John’s Care for the Mother of Jesus:

In the Gospel of John (19:26–28), we see Jesus, while hanging on the cross, entrusting the care of His mother, Mary, to Saint John. He addresses Mary as “Woman,” emphasizing her role as the New Eve. Simultaneously, He instructs John to take her as his own mother. This act signifies the fulfillment of all things. With this transfer of maternal care to John, “all things were now accomplished,” underlining Mary’s essential role in the incarnation and birth of Christ.

The Woman as the New Ark:

Revelation 12:1–2 further solidifies the Woman’s identity as the New Ark of the Covenant. Clothed with the sun, with the moon under her feet, and a crown of twelve stars on her head, she transcends human description. The sun’s association with divinity becomes noteworthy, as the Woman shares in the glory of God. The moon at her feet symbolizes her dominion over the changeable world, while the twelve stars represent the twelve tribes and apostles.

Most significantly, the Woman is “with child,” paralleling Isaias 7:14’s prophecy: “Behold, a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.” The Woman’s pregnancy signifies the birth of Jesus, the fulfillment of God’s promise.

Painless Birth and Virginity:

Contrary to the pain Eve experienced during childbirth as a consequence of sin (Genesis 3:16), the Catholic Church teaches that the Blessed Virgin Mary gave birth to Jesus without pain and retained her physical virginity. This doctrine finds its basis in the Scriptures, including Isaias 66:7, Ezekiel 44:1–3, and Canticles 4:12, as well as the writings of Church Fathers like Saint Gregory of Nyssa and Saint Augustine.

The Battle of Michael and Satan:

Revelation 12:3–4 introduces the great red dragon with seven heads and ten horns, symbolizing Satan’s rebellion against God. The heads correspond to the four pagan nations that ruled over the Jews before the birth of Jesus. These nations were animated by Satan himself, depicted as the dragon.

A third of the angels (stars) were cast down with Satan, exemplifying his rebellion in heaven. The dragon stands before the Woman, waiting to devour her child, mirroring Satan’s attempt through King Herod to kill the infant Jesus. However, God thwarted this plan.

The Victorious Messianic Man Child:

Revelation 12:5 reveals the Woman giving birth to a man child, who will rule all nations with an iron rod. This prophecy alludes to Psalm 2:7–11, emphasizing Christ’s authority and power. After His birth, He ascends to God’s throne, signifying His divine origin and mission.

The Woman’s Flight to the Wilderness:

Revelation 12:6 depicts the Woman fleeing to the wilderness, where God has prepared a place for her for 1,260 days (three and a half years). This period reflects a time of tribulation, echoing Christ’s warning in Mark 13:14. This episode mirrors the early Christian flight from Jerusalem before its destruction in AD 70.

Michael’s Victory and Satan’s Expulsion:

Revelation 12:7–9 narrates the battle in heaven between the archangel Michael and Satan, resulting in Satan’s expulsion. While this battle’s chronology differs from Christ’s incarnation, early mystics, like Maria Agreda, suggest that this heavenly battle was a pre-creation event, triggered by God revealing His plan of the Incarnation to the angels.

Revealing Satan’s identities as the great dragon, old serpent, devil, and Satan, this passage underlines his role in deceiving the world.

The Woman’s Protection and Satan’s Wrath:

Revelation 12:10–12 heralds the victory achieved by the Blood of the Lamb. It marks Satan’s defeat, his casting out from heaven, and his wrathful descent to earth. Jesus saw Satan fall like lightning from heaven (Luke 10:17–20), affirming His ultimate authority over evil.

The Dragon’s Persecution and Stand:

Revelation 12:13–18 reveals Satan’s anger against the Woman and his war against “the rest of her seed” who keep God’s commandments and testify to Jesus. This passage emphasizes Mary’s role as the mother of the faithful and the identity of the Church as “Holy Mother Church.”

Conclusion

Revelation 12 unveils a profound and intricate vision deeply rooted in biblical references. The Woman, identified as both the New Eve and the Ark of the Covenant, plays a pivotal role in God’s plan of salvation. Through symbolism and prophecy, this vision reveals the cosmic battle between good and evil, culminating in the victory of the Lamb and the protection of the faithful. Understanding these biblical connections enriches our comprehension of Revelation 12’s significance in the context of salvation history.

[5] Irenaeus, Adversus haereses, lib. 5, 5.
[6] Hippolytus, On Christ and Antichrist, 43.
[7] Lactantius, In cap. ult. Malachiae.
[8] Augustine, Tract 4 in Joannem and also at Genes. Ad litteram lib. 9, cap. 6, De civitate Dei, lib. 20, cap. 29.
[9] Jerome, Epistle to Pammachius against John of Jerusalem.
[10] Gregory the Great, Moralium, lib. 21, 36 et lib. 9, 4
[11] John of Damascus, De Fide Orthodoxa, lib. 4, cap. 26-28.
[12] Thomas Aquinas, Summa theologiae III, q. 49, a. 5.
[13] For a full list, see Robert Bellarmine’s De Pontifice Romano, lib. 3, cap. 6.

Sealing of the Forehead (Chapter 7)

The passage from the Book of Revelation in question, which discusses the sealing of the faithful on their foreheads, serves as a significant element in the apocalyptic narrative. In this text, we see various symbolic elements and references to the sealing of the faithful, the role of angels, and the identification of those who will be saved.

The Sealing of the Faithful:

The passage from Revelation 7:1-4 describes four angels positioned at the four corners of the earth, holding back the four winds, which symbolize destructive forces. These angels are instructed not to harm the earth, sea, or trees until the servants of God are sealed on their foreheads. This sealing is a protective mark that signifies God’s ownership and protection over the faithful.

The Angel Ascending from the Rising Sun:

An intriguing aspect of this passage is the appearance of another angel ascending from the rising of the sun, bearing the sign of the living God. This angel is often interpreted as a representation of Jesus Christ. The idea behind this interpretation is that Christ, as the “Sun of Justice,” comes from the east, where the sun rises. This symbolism aligns with biblical passages that associate Christ’s coming with the rising of the sun (e.g., Matthew 24:27).

Christ as the Angel of the Lord:

The reference to Christ as an angel might raise concerns, as Christ is not an angel but the Second Person of the Trinity, fully God, and fully man. However, the word “angel” in both Hebrew and Greek simply means “messenger.” Christ, in His role as the Word of God and the mediator of the New Covenant, can be seen as a divine messenger. Early Church Fathers, such as Saint Athanasius and Saint Ambrose, identified the angel of the Lord with the pre-incarnate Christ. They made a distinction between Christ and lower angelic beings, using this to refute Arian heretics who denied Christ’s divinity.

The Seal of the Living God:

The seal applied by this angel is likened to the seal used in the seven seals on the scroll mentioned in Revelation. However, this seal is not applied to books but to the foreheads of people. It is identified as the sign of the living God, which is none other than the sign of the cross. The idea is that those who bear this seal are marked as God’s own and are protected by Him.

The Sign of the Cross:

The link between the seal on the forehead and the sign of the cross is drawn from the Old Testament, particularly the book of Ezekiel (Eze 9:4). In this passage, an angel marks the foreheads of the righteous with the Hebrew letter “tau,” which is shaped like a “T.” This symbolizes the sign of the cross, representing the protective mark of God’s favor.

The Multitude of the Faithful:

Following the sealing of the 144,000 from the twelve tribes of Israel, John sees a great multitude that cannot be numbered. This multitude comes from all nations, tribes, peoples, and tongues. They are clothed in white robes and hold palms, symbolizing their victory. This diverse multitude emphasizes the universal nature of God’s salvation, encompassing people from all corners of the earth.

Trials and Perseverance:

The white robes worn by this multitude are said to be made white in the blood of the Lamb, signifying baptism and the cleansing power of Christ’s sacrifice. These are the ones who have come out of “great tribulation.” The mention of great tribulation aligns with Jesus’ own words in Matthew 24:21, describing a time of unparalleled hardship.

Worship and Service:

The passage continues to describe the worship of God by this multitude and their continuous service to Him. They are before the throne of God and serve Him day and night in His temple. Their needs are fully met as they will no longer hunger or thirst, nor suffer from the sun’s heat. This paints a picture of the eternal bliss and fulfillment that awaits the faithful in God’s presence.

The letter tau in Greek is shaped like a T, and in ancient Hebrew, it was also shaped like a T. So the seal of God is placed on the forehead as the sign of the cross. Tertullian noted that “the form of the cross which He predicted would be the sign on our foreheads in the true Catholic Jerusalem.” In his commentary on Ezechiel, Origen interprets the meaning of the mark:

The shape of the letter “Tau” presented a resemblance to the figure of the Cross and that therein was contained a prophecy of the sign which is made by Christians upon their foreheads, for all the faithful make this sign in commencing any undertaking and especially at the beginning of prayer or of reading Holy Scripture.

Saint Hippolytus (d. 236) records the same sign on the forehead:

At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.

In the North African church, Saint Cyprian, Bishop of Carthage (d. ca. 258), also describes the sign of the cross placed on the foreheads of Christians:

This (the letter Tau) bears a resemblance to the figure of the cross; and this prophecy (Eze 9:4) is said to regard the sign made by Christians on the forehead, which all believers make whatsoever work they begin upon, and especially at the beginning of prayers, or of holy readings.

Conclusion

In summary, the passage from Revelation 7:1-17 conveys profound spiritual truths through symbolism and apocalyptic imagery. It depicts the sealing of the faithful, the protective mark of the living God, and the ultimate victory of believers from all nations who have endured trials and persecution. It emphasizes the universal nature of God’s salvation and the hope of eternal worship and fulfillment in His presence. While the language and symbolism may be intricate, the core message remains one of hope, perseverance, and the ultimate triumph of faith.

7 Churches of Apocalypse (Chapters 2-3)

The Apocalyptic Jesus Christ now gives seven messages to seven angels of the seven churches, each denoted by its geographic name:

Ephesus
Smyrna
Pergamos
Thyatira
Sardis
Philadelphia
Laodicea

The order of these cities on a map, beginning with Ephesus, forms an A-frame shape, with the island of Patmos off the nearby coast.

WHY ASIA AND WHY PATMOS?

The seven churches are highly symbolic and correspond to the seven Old Testament epochs. But why did God choose the Roman province of Asia for this vision? While today, we think of Asia as encompassing regions as far as Russia and China, during Saint John’s time, the province of Asia was the westernmost part of what we now call Asia Minor or Turkey. Legend associates the name Asia with the epic of Troy and the origin of the Trojan War.

According to Greek mythology, the geography of Asia was named after Princess Asione, a royal figure in the famous Asian city of Troy. This mythological backdrop connects Asia Minor, particularly the island of Patmos, geographically between Rome and Jerusalem. The relationship between these two cities plays a recurring role in the Apocalypse. The Greek legends, featuring a powerful hero saving a future queen from a sea beast, align with the themes in the book of Revelation, where the sea beast emerges to devour the crowned Woman and her Child in Apocalypse 12. Even the detail about Heracles fighting within the belly of the sea beast for three days echoes the power of Christ’s victory over hell, death, and the dragon on the third day.

JESUS HAS 7 MESSAGES FOR 7 CHURCHES

The Lord Jesus Christ conveys a unique message for each of the seven churches in Asia under the apostle John’s care. He addresses the “angel” of each of these churches, where the Greek word “angelos” symbolically refers to the human bishop as the chief messenger of each community. The practical or pastoral conditions of these historical churches are not discussed in detail, so it is best to focus on the broader themes and patterns presented in the seven messages.

These messages reveal two mysteries: the history of the seven epochs of the Old Testament and the history of the Church in the New Testament, unfolding as seven epochs from Christ to the Antichrist. In these seven messages, elements of tribulation, the Antichrist, false prophets, and the harlot can be discerned.

7 CHURCHES AS OLD TESTAMENT HISTORY

Our Lord Jesus Christ embeds hints within each of His seven messages to the seven churches that mirror the chronological pattern of the Old Testament’s story. Here are the clues present in each message:

Ephesus: “tree of life, which is paradise”
Smyrna: “those that say they are Jews and are not” and “tribulation of ten days”
Pergamum: “where Satan dwells,” “Balaam and Balak,” and “hidden manna”
Thyatira: “Jezebel,” “authority over the nations,” and “rod of iron”
Sardis: “alive but dead,” “strengthen the things that remain,” “thief,” and “a few not defiled”
Philadelphia: “key of David,” “synagogue of Satan,” “pillar in the temple,” and “New Jerusalem”
Laodicea: “lukewarm,” “vomited out,” “rich but naked,” “I stand at the gate and knock,” and “seated with the Father”

Through these messages, Christ presents a divine narrative that spans from Adam in paradise (Ephesus) to Christ’s resurrection and seat with the Father (Laodicea). The seven churches in chronological order symbolize the seven epochs from Adam to Jesus Christ:

Ephesus: Epoch of Adam
Smyrna: Epoch of Abraham and the Patriarchs
Pergamum: Epoch of Moses and Exodus
Thyatira: Epoch of King David and the Kings
Sardis: Epoch of Babylonian Exile
Philadelphia: Epoch of restoration to Jerusalem
Laodicea: Epoch of Christ and the rejection by Jerusalem
Let’s delve into each message in more detail.

First Message to the Church of Ephesus: The First Epoch of Adam

Christ, holding the seven stars in His right hand and walking amid the seven golden candlesticks, addresses the church of Ephesus. He acknowledges their works, labor, patience, and their intolerance for evil. They have tested those who claim to be apostles and found them to be liars. The church has remained patient and unwavering in the name of Christ. However, Christ holds something against them: they have forsaken their first love. He urges them to remember their initial devotion and do penance; otherwise, He will remove their candlestick. Despite this, they are commended for hating the deeds of the Nicolaites. Christ promises that those who overcome will have the privilege of eating from the tree of life in the paradise of God, aligning with the first epoch of humanity in Adam and Eve and their fall from the Garden of Eden.

Second Message to the Church of Smyrna: The Second Epoch of Patriarchs

In this message, Christ, who was once dead and is now alive, addresses the church of Smyrna. He acknowledges their tribulations and poverty but reassures them that they are truly rich. The church faces blasphemy from those who claim to be Jews but are, in reality, part of the synagogue of Satan. Christ warns them of impending imprisonment and tribulation for ten days but encourages them to remain faithful unto death, promising the crown of life. Those who have ears are urged to listen. This message symbolizes the epoch of the Patriarchs, marked by struggles, testing of faith, and the separation of true lineage from false pretenders.

Third Message to the Church of Pergamos: The Third Epoch of Moses

The church of Pergamos receives a message from Christ, described as the One with a sharp two-edged sword. Christ commends their unwavering faith even in the face of persecution, mentioning the faithful witness Antipas, who was martyred among them. However, Christ expresses His concern regarding the presence of those holding the doctrine of Balaam and the Nicolaites, as these teachings are linked to idolatry and fornication. He urges them to repent, threatening to come quickly and wage war against these false teachings with the sword of His mouth. Those who overcome will receive hidden manna and a white stone with a new name known only to the recipient, linking this message to the epoch of Moses, particularly the struggles and challenges faced during the Exodus.

Fourth Message to the Church of Thyatira: The Fourth Epoch of Kings

Christ, described as the Son of God with eyes like flames of fire and feet like fine brass, addresses the church of Thyatira. He acknowledges their works, faith, charity, ministry, patience, and even their recent improvements. However, Christ expresses concern over their tolerance of a prophetess named Jezebel, who leads His servants into idolatry and fornication. He warns of judgment against her and those who commit adultery with her, promising to kill her children. Christ emphasizes that He searches hearts and will reward each individual

The Fifth Message to the Church of Sardis: The Fifth Epoch of Exile

In the message to the church of Sardis, Christ, who holds the seven spirits of God and the seven stars, addresses a community that appears alive but is spiritually dead (v. 1). This parallels the historical context of the Israelites during the Babylonian Exile. Despite warnings from prophets, the kingdoms of Israel and Judah had fallen into idolatry, leading to their exile. Their temple was destroyed, and they became foreigners’ slaves.

Now, Christ likens their situation to the exile, stating that He will come upon them like a thief if they do not repent (v. 3). In the Old Testament, a remnant was left behind during the exile, much like the few in Sardis who had not defiled themselves (v. 4). Christ promises those who overcome that their names will remain in the Book of Life (v. 5), symbolizing the hope of restoration and return from exile.

The Sixth Message to the Church of Philadelphia: The Sixth Epoch of Restoration from Exile to Jerusalem

Moving to the church of Philadelphia, Christ, referred to as the Holy One and the true one, who possesses the key of David, praises their faithful works (v. 8). This message mirrors the period when the Babylonian Exile officially ended with the return of individuals like Prince Zerubbabel and the rebuilding of the Second Temple. Despite challenges and opposition, the Jews returned to their land.

Christ speaks of opening a door that no one can shut, signifying the reestablishment of the Davidic kingdom (v. 8) as prophesied in Isaiah 22. The people are encouraged that no one can take away their blessings (v. 11). To those who overcome, Christ promises that they will become pillars in the temple, alluding to the rebuilt Jerusalem and the restoration of the Jewish community (v. 12).

The Seventh Message to the Church of Laodicea: The Seventh Epoch of Christ and Rejection by Jerusalem

In the message to the church of Laodicea, Christ is described as the Amen, the faithful and true witness, and the beginning of the creation of God (v. 14). He addresses a lukewarm community, neither fervent nor cold, which can be compared to the complacency that settled in after the Jews’ return from exile. The Jews, aligned with the Romans, had become materially wealthy but spiritually impoverished.

Christ’s condemnation of their lukewarmness and self-deception (v. 15-17) reflects how the Jews did not recognize their Messiah despite their material success. He urges them to anoint their eyes (v. 18) to see the truth. Christ invites them to His eucharistic sacrifice (v. 20) and promises those who overcome a share in His heavenly throne (v. 21).

In summary, these messages to the seven churches can be understood as a preterist interpretation, drawing parallels between the churches and historical epochs from Adam to Christ. However, they can also be seen through a historicist lens, symbolizing Church history from Christ to the Antichrist, highlighting the challenges and triumphs the Church would face throughout its existence.

The teaching of the Antichrist, as described in the writings of Saint John, holds a prominent place in Christian eschatology. From a traditional Catholic viewpoint, Saint John’s portrayal of the Antichrist serves as a warning and a call to discernment, emphasizing the contrast between Christ’s truth and the forces of deception.

Point 1: The Spirit of Antichrist

Saint John introduces the concept of the “spirit of Antichrist,” signifying a presence that opposes Christ. St. Augustine remarks, “It was necessary that the name Antichrist should be understood in a twofold sense, to wit, as one who denies that Jesus is the Christ; and as one who denies that Jesus is come in the flesh.” (Ten Homilies on the First Epistle of John, 1.1) In 1 John 2:22 (Douay-Rheims), John writes, “Who is a liar, but he who denieth that Jesus is the Christ? This is Antichrist, who denieth the Father and the Son.”

Point 2: Proliferation of Antichrists

Saint John reveals that there are “many Antichrists” even during his time, individuals embodying the spirit of deception and opposition to Christ. As St. Jerome elucidates, “The Antichrist is one; yet there are many Antichrists.” (Commentary on 1 John, 2.18) In 1 John 2:18 (Douay-Rheims), John affirms, “Little children, it is the last hour; and as you have heard that Antichrist cometh, even now there are become many Antichrists: whereby we know that it is the last hour.”

Point 3: The Deception of False Prophets

Saint John warns of false prophets who propagate falsehoods and mislead believers. St. Augustine notes, “They shall not merely deny the advent of Christ in the flesh, but shall also affirm that they themselves are Christ.” (Ten Homilies on the First Epistle of John, 1.1) In 1 John 4:1 (Douay-Rheims), John advises, “Dearly beloved, believe not every spirit, but try the spirits if they be of God: because many false prophets are gone out into the world.”

Point 4: Testing the Spirits

Saint John emphasizes the importance of discernment in recognizing the true teachings of Christ and discerning false ideologies. As St. Augustine writes, “That He Himself is Christ who was promised to come, and that He is now come in the flesh.” (Ten Homilies on the First Epistle of John, 1.1) In 1 John 4:3 (Douay-Rheims), John states, “And every spirit that dissolveth Jesus, is not of God: and this is Antichrist, of whom you have heard that he cometh, and he is now already in the world.”

Point 5: Embracing Love and Truth

Saint John emphasizes that believers must stand firm in love and truth, rejecting the spirit of the Antichrist. St. Augustine reflects, “Whence it follows that he also denies the advent of the Lord in the flesh; but how this is done, we shall discover in the sequel.” (Ten Homilies on the First Epistle of John, 1.1) In 2 John 1:7 (Douay-Rheims), John admonishes, “For many seducers are gone out into the world, who confess not that Jesus Christ is come in the flesh. This is a seducer and an Antichrist.”

Conclusion:

Saint John’s portrayal of the Antichrist, viewed through a traditional Catholic perspective, offers insights into the spiritual battle between truth and deception, light and darkness. John’s doctrine of the Antichrist is not limited to his epistles. We now turn to his apocalypse which goes deeper into the role of the Antichrist as the Beast of the Sea who serves the Dragon (Satan). John links the imagery of Daniel and Ezekiel with that of Jesus Christ in the final Book of the Apocalypse. This includes the seven seals, seven trumpets, seven bowls of plagues, and the New Jerusalem. Let’s open the seals.

The most apocalyptic prophecies and teachings in the Bible come directly from our Lord Jesus Christ. This makes sense because Christ is God and planted all the apocalyptic concepts and visions into the hearts of the Old Testament prophets. Christ is the Messiah, the Son of God, the Son of Man, the King of Kings, and the lawgiver of the New Law. The masterpiece of Christ’s apocalyptic revelation can be summarized into ten points.

Point 1: The Imminence of the Kingdom

Our Lord Jesus Christ frequently spoke about the imminent arrival of God’s kingdom, emphasizing the need for spiritual readiness. As St. Augustine elucidates, “The end of the present world and the coming of the future world are simultaneous.” (City of God, 20.17) This urgency is exemplified in Jesus’ words, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17, Douay-Rheims).

Point 2: Signs of the Times

In the Olivet Discourse, Jesus provides signs that would herald the end times. These signs include wars, famines, earthquakes, and persecution. As St. Jerome notes, “As the Gospel says, there will be wars and rumors of wars.” (Commentary on Matthew, 24:6) Jesus proclaims, “Nation shall rise against nation, and kingdom against kingdom” (Matthew 24:7, Douay-Rheims).

Scripture always reveals that there is a gradual and obvious lead-up to the unveiling of God’s plan. He gives signs to prepare his people for repentance and faith. Our Lord Jesus Christ does not surprise us with chaos. He explains that exact progress of evil as it climaxes into the final apocalypse. Christ says the inability to see the signs of the times is a sign of a lack of faith.

Point 3: The Great Tribulation

The concept of a great tribulation preceding the Second Coming is central to Catholic eschatology. St. Cyprian writes, “There will be a time of tribulation, as the world has never before seen.” (Treatises, 7:10) Jesus declares, “For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be” (Matthew 24:21, Douay-Rheims).

Matthew’s gospel reveals the tribulation treatise of Jesus Christ. It is expanded in the book of the Apocalypse. The Great Tribulation will center in Jerusalem and will be the “abomination of desolation” focused on the Antichrist or man of sin.

Point 4: The Antichrist

A pivotal figure in apocalyptic teachings is the Antichrist, who opposes Christ and deceives many. St. Irenaeus affirms, “The Antichrist shall… practice all kinds of deceit.” (Against Heresies, 5.25) Jesus warns, “For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect” (Matthew 24:24, Douay-Rheims).

Our Lord teaches many false Christs and false prophets. He speaks elsewhere of the “abomination of desolation” and most Fathers interpret this as the arrival of the Antichrist in Jerusalem who will pretend to be the true Messiah of the Jews.

Point 5: The Second Coming and Resurrection

The Second Coming of Christ is a central tenet of Catholic belief. As St. Cyril of Jerusalem explains the creedal belief that “He will come to judge the living and the dead.” (Catechetical Lectures, 15.23) Jesus states, “And they shall see the Son of man coming in the clouds of heaven, with much power and majesty” (Matthew 24:30, Douay-Rheims).

None of the Old Testament prophets predict their own resurrection or their return at the end of the age. Only Christ makes these predictions. We know that He rose again and so we know He will come again. The climax of the apocalypse will be His second coming to judge the living and the dead.

Point 6: Final Judgment

The apocalyptic teachings encompass the idea of a final judgment, where all individuals will be held accountable for their deeds: the righteous and the wicked. St. Gregory the Great asserts, “The good deeds of men will be taken into account.” (Moral Teachings from Job, 23.34) Jesus affirms, “And all nations shall be gathered together before him, and he shall separate them one from another” (Matthew 25:32, Douay-Rheims).

Apocalypse means “unveiling” and this means that the good and evil deeds of every person will be unveiled. Christ is the one who lifts the veil and reveals all the good and bad that each and every person has done. Ultimately, the apocalypse is about moral rectitude and setting all things right. We will also understand why God allowed evil and how it was used to achieve a greater good for His children.

Point 7: Parables of Readiness

Jesus employs parables to emphasize the importance of spiritual readiness for the end times. As St. John Chrysostom elucidates, “He has given many and weighty reasons for watchfulness.” (Homilies on Matthew, 78.1) In the Parable of the Ten Virgins, Jesus warns about being prepared, stating, “Watch ye therefore, because you know not the day nor the hour” (Matthew 25:13, Douay-Rheims).

Apocalyptic literature in both testaments demands vigilance for the righteous. This plays into the warning of “signs of the times.” Sin, lust, and sloth dull the soul so that it cannot see the signs sent by God. Being ready and awake is the condition for receiving the King and His Kingdom. Most of the parables stress this vigilance.

Point 8: New Heaven and New Earth

Apocalyptic teachings envision a renewal of the cosmos, symbolized by a new heaven and new earth. God made the cosmos through the Logos (Word who is Jesus) and will recreate the entire cosmos through the return of the Logos.

St. Augustine reflects, “The world is one thing, and the heavens are another thing.” (City of God, 21.3) Jesus proclaims, “Heaven and earth shall pass, but my words shall not pass” (Matthew 24:35, Douay-Rheims).

And I saw a new heaven and a new earth. For the first heaven and the first earth was gone, and the sea is now no more. Apoc 21:1

And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write, for these words are most faithful and true. Apoc 21:5

Point 9: The Triumph of God’s Kingdom
We live in modern secular democracies so it’s difficult to understand the power of a king and His kingdom.

Amidst the tumult of apocalyptic events, the ultimate victory of God’s kingdom remains a cornerstone of Catholic hope. St. Ambrose writes, “He will conquer and reign in whom we believe and hope.” (On the Duties of the Clergy, 2.13) Jesus assures, “And this gospel of the kingdom, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come” (Matthew 24:14, Douay-Rheims).

People say “Jesus wasn’t political,” but that’s not actually true. He came to create a kingdom over the entire earth that encompasses all nations. This kingdom is the Catholic Church.

Point 10: Eternal Life and Hope

The apocalyptic teachings offer a message of eternal life and hope for those who remain faithful. As St. Thomas Aquinas explains, “The soul will find itself in that life as in a home.” (Summa Theologica, III, q. 29, a. 1) Jesus promises, “He that shall persevere to the end, he shall be saved” (Matthew 24:13, Douay-Rheims).

Jesus asks us to “persevere to the end.” This means that salvation is eschatological. We must be vigilant, wait, keep watching, persevere, and pray “thy kingdom come.” We have heard these things so many times that we forget that we are essentially apocalyptic as Christians.

Conclusion:

In conclusion, the apocalyptic teachings of Our Lord Jesus Christ, viewed from a traditional Catholic standpoint, delve into the profound mysteries of the end times, the Second Coming, and the eventual triumph of God’s kingdom. Whenever we do not understand apocalyptic texts in the Old or New Testament, we must always return to the teachings of Jesus Christ on all these matters. For example, the idea of the “Son of Man” in Daniel and Ezekiel cannot be known apart from the revelation of Jesus Christ that He is the Son of Man.

As believers contemplate the apocalyptic teachings, they are encouraged to live in a manner that reflects the teachings of Christ, seeking virtue, righteousness, and a deep relationship with God, in anticipation of the fulfillment of His promises.