Apocalyptic Teaching of John

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.

Apocalyptic Teaching of Paul

Saint Paul, an apostle of Jesus Christ, played a pivotal role in shaping early Christian theology. He was a dogmatic theologian but also used the apocalyptic language and motifs of the Old Testament and Christ. From a traditional Catholic point of view, Saint Paul’s apocalyptic teachings offer profound insights into the ultimate destiny of humanity, the Second Coming, and the battle between good and evil. Today’s lesson will explore Saint Paul’s apocalyptic teachings and study Saint Paul’s perspective on the Man of Sin as the Antichrist.

Point 1: Awaiting the Second Coming

Saint Paul emphasized the imminent return of Christ and the resurrection of the dead. As St. John Chrysostom observes, “The apostle often brings this forward to repress their slothfulness.” (Homilies on 1 Thessalonians, 5.1) In 1 Corinthians 15:51-52 (Douay-Rheims), Paul declares, “Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed. In a moment, in the twinkling of an eye, at the last trumpet.”

Point 2: The Revealing of Sons of God

Saint Paul envisions a cosmic transformation when believers will be glorified as sons of God. As St. Augustine elucidates, “This glory is of a spiritual nature.” (Lectures on Romans, 8.29) Romans 8:19 reflects this anticipation, “For the expectation of the creation waiteth for the revelation of the sons of God.”

Point 3: The Mystery of Iniquity

Saint Paul alludes to a mystery of iniquity that operates in opposition to Christ. St. Thomas Aquinas notes, “The mystery of iniquity is hidden from the wicked.” (Catena Aurea, 2 Thessalonians 2:7-12) In 2 Thessalonians 2:7 (Douay-Rheims), Paul writes, “For the mystery of iniquity already worketh.” This relates to the coming of the Antichrist.

Point 4: The Restrainer and the Man of Sin

Saint Paul’s enigmatic description of the “man of sin” and the “restrainer” (katechon) has garnered significant attention. Some Church Fathers, like St. Jerome, suggest the “restrainer” as the Roman Empire, constraining the Antichrist’s emergence. (Commentary on 2 Thessalonians, 2.6) 2 Thessalonians 2:3-4 (Douay-Rheims) states, “And that man of sin be revealed, the son of perdition…who opposeth, and is lifted up above all that is called God, or that is worshipped.”

St. Augustine identifies the Antichrist as a “manifestation of the devil.” (City of God, 20.19)

Point 5: The Antichrist’s as False God

Saint Paul’s description of the Antichrist emphasizes deception and delusion. St. John Chrysostom emphasizes, “He sits as God.” (Homilies on 2 Thessalonians, 2.4) In 2 Thessalonians 2:9-10 (Douay-Rheims), Paul warns, “Whose coming is according to the working of Satan, in all power, and signs, and lying wonders, and in all seduction of iniquity.”

Point 6: Enduring Tribulations

Saint Paul prepares believers for tribulations preceding the Second Coming. Origen suggests, “He who wishes to be protected in these calamities must take refuge in the word of God.” (Commentary on Romans, 12.12) Romans 5:3-4 (Douay-Rheims) affirms, “We glory in tribulations…patience in trial.”

Point 7: The Transformation of the Body

Saint Paul’s apocalyptic teachings encompass the transformation of the earthly body into a spiritual body. St. Augustine elucidates, “The earthly body…changed into a spiritual one.” (Lectures on 1 Corinthians, 15.54) 1 Corinthians 15:52-53 (Douay-Rheims) reveals, “For this corruptible must put on incorruption; and this mortal must put on immortality.”

It would be an error to believe that the final body will not be a real body. It will be a real body but transformed as was the body of Christ after His resurrection.

Point 8: The Day of the Lord

Saint Paul carries on the concept of the “Day of the Lord,” a time of reckoning and judgment in the Old Testament. St. Ambrose writes, “We ought…to expect the Lord’s day.” (Exposition of the Christian Faith, 4.16) 1 Thessalonians 5:2 (Douay-Rheims) warns, “For yourselves know perfectly, that the day of the Lord shall so come, as a thief in the night.”

The Day of the Lord at the end of time is anticipated weekly by Sunday which is also called “the Day of the Lord” or “Lord’s Day.” The Holy Sacrifice of the Mass is the eschatological way that we enter into the “Day of the Lord.” The Mass makes present past and present realities.

Point 9: The War Between Good and Evil

Saint Paul presents an intense cosmic battle between good and evil. St. John Chrysostom asserts, “When he speaks of warfare, he implies mighty conflicts and implacable war.” (Homilies on Ephesians, 6.11) Ephesians 6:12 (Douay-Rheims) states, “For our wrestling is not against flesh and blood, but against principalities and powers.”

A common apocalyptic feature is the visible and invisible war between God and Satan. God presents His Christ. Satan presents his antichrist. These two armies fight until the end of time. Victory is God’s.

Point 10: Final Glorification

Saint Paul assures believers of victory through Christ. St. Augustine explains, “We shall be gathered together with them in the clouds.” (Lectures on 1 Thessalonians, 4.16) 1 Thessalonians 4:17 (Douay-Rheims) proclaims, “Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ.”

Union with Christ and the beatific vision is the ultimate goal for the Christian. Even the Tribulation and the reign of the Antichrist is the prelude to future glory.

Conclusion:

Saint Paul’s apocalyptic teachings, viewed from a traditional Catholic perspective, illuminate the cosmic battle between good and evil, the anticipation of Christ’s Second Coming, and the ultimate victory of believers. The enigmatic figure of the Man of Sin, often identified with the Antichrist, emphasizes the stark contrast between Christ’s redemptive work and the forces of darkness. As Catholics reflect on Saint Paul’s apocalyptic insights, we find inspiration to persevere in faith, embrace the hope of Christ’s return, and engage in spiritual battles armed with the truths of the Gospel.

Next, we turn to Saint John’s teaching on Apocalypse and Antichrist.

Apocalyptic Teaching of Jesus Christ

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.

Apocalyptic Teaching in Maccabees

Apocalyptic Elements in 1 and 2 Maccabees: A Catholic Perspective

The books of 1 and 2 Maccabees, though not commonly classified as apocalyptic literature, contain significant apocalyptic themes that resonate with Catholic theology. These two books, while accepted by Catholics and the Eastern Orthodox are not accepted by Protestants. To understand why these 2 books and the 5 other Deuterocanonical books are accepted as inspired and canonical, please see the linked NSTI video in defense of them: https://nsti.com/module-4/deuterocanonical-apologetics/

These two books provide historical accounts of the Maccabean Revolt and the struggles of the Jewish people (led by Judas Maccabeus) against pagan oppression. Many contemporary scholars omit the Maccabean books from apocalyptic literature, but this is a mistake. Within these accounts, one can discern and discover the apocalyptic elements of divine intervention, martyrdom, and the hope of future resurrection.

1. Horsemen in Heaven

A common theme in Apocalyptic literature is the divine intervention of heavenly fighters from heaven. Most are familiar with the Four Horsemen of the Apocalypse. Still, we see it also in 2 Maccabees:

For there appeared to them a horse with a terrible rider upon him, adorned with a very rich covering: and he ran fiercely and struck Heliodorus with his fore feet, and he that sat upon him seemed to have armour of gold. 2 Maccabees 3:25

And it came to pass that through the whole city of Jerusalem for the space of forty days there were seen horsemen running in the air, in gilded raiment, and armed with spears, like bands of soldiers. 2 Maccabees 5:2

2. Martyrdom and Resurrection

The apocalyptic elements in 1 and 2 Maccabees also include the hope of resurrection. While the concept of resurrection is not fully developed in these books, there are glimpses of the belief in eternal life and divine reward.

Catholic Saint Augustine, in his “City of God,” reflected on the courage of the Maccabean martyrs and their willingness to die rather than compromise their faith. 2 Maccabees 7:9 (Douay Rheims Version) narrates the brave testimony of a mother and her sons:

“And when he was now dead in him, the next also they tormented in the same manner. And being ready to die, he spoke thus: Thou indeed, O most wicked man, destroyest us out of this present life: but the King of the world will raise us up, who die for his laws, in the resurrection of eternal life.”

Second Maccabees depicts the significance of martyrdom and the witness to faith even in the face of persecution. This theme resonates with the Catholic understanding of martyrdom as a testimony to the truth and a willingness to suffer for one’s faith.

27 Wherefore by departing manfully out of this life, I shall shew myself worthy of my old age:

28 And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for the most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution.

29 And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy.

30 But when he was now ready to die with the stripes, he groaned, and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grevious pains in body: but in soul am well content to suffer these things because I fear thee.

31 Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death for an example of virtue and fortitude. 2 Maccabees 6

Saint Thomas Aquinas, in his “Summa Theologica,” pondered the connection between martyrdom and the hope of resurrection as illustrated in 2 Maccabees. 2 Maccabees 7:14 (Douay Rheims Version) expresses this hope:

“But when he was ready to die with stripes, he groaned, saying: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grievous pains in body: but in soul am well content to suffer these things, because I fear thee.”

Even death is not the end of those that trust in God.

3. Role of the Dead A feature of Apocalyptic texts is the role of the angels and the dead in the major events here on earth. The books of Maccabees emphasize the importance of praying for the departed, a practice deeply rooted in Jewish and Catholic tradition. These prayers for the deceased reflect the Catholic belief in the communion of saints and the hope of eternal life.

For our NSTI explanation and defending the practice for praying for the dead, please see this link:

https://nsti.com/oxtalk-36-purgatory-exist-old-testament-plus-catholic-socialism-avignon-papacy/ Catholic Saint Augustine, in his “Confessions,” spoke of his mother’s practice of praying for her deceased husband. 2 Maccabees 12:46 (Douay Rheims Version) encourages prayers for the dead:

“It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.”

For help on identifying controversial Catholic doctrines, make sure you download the Catholic Bible Cheat Sheet.

In 2 Macc 15, we also see the prophet Jeremias appearing in an apparition and giving a golden sword to Judas Maccabeus:

14 Then Onias answering, said: This is a lover of his brethren, and of the people of Israel: this is he that prayeth much for the people, and for all the holy city, Jeremias the prophet of God.

15 Whereupon Jeremias stretched forth his right hand, and gave to Judas a sword of gold, saying:

16 Take this holy sword a gift from God, wherewith thou shalt overthrow the adversaries of my people Israel.

The division between the living and the dead is not clear cut in Apocalyptic literature. We see it in the Old Testament and we certainly see it in the Book of the Apocalypse.

Having now examined the Apocalyptic passages of the Old Testament prophets. Let’s look at how our Lord Jesus Christ and the New Testament develop the Apocalyptic theology of ancient Israel, especially in the interplay between Jesus as Christ and the spirit of Antichrist.

3 Secrets of Fatima

Today we explore the apocalyptic content of the three secrets of Fatima.

The three secrets revealed by Our Lady at Fatima are a pivotal part of 20th-century Catholic history and theology. In 1917, three shepherd children in Fatima, Portugal—Lucia dos Santos and her cousins Francisco and Jacinta Marto received apparitions of the Blessed Virgin Mary over six months from May 13 till October 13 1917. The Blessed Mother revealed 3 secrets.

  1. First Secret: Our Lady showed us a great sea of fire which seemed to be under the earth. Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in a huge fire, without weight or equilibrium, and amid shrieks and groans of pain and despair, which horrified us and made us tremble with fear. The demons could be distinguished by their terrifying and repulsive likeness to frightful and unknown animals, all black and transparent. This vision lasted but an instant. How can we ever be grateful enough to our kind heavenly Mother, who had already prepared us by promising, in the first Apparition, to take us to heaven. Otherwise, I think we would have died of fear and terror.
  2. Second Secret: You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end: but if people do not cease offending God, a worse one will break out during the Pontificate of Pope Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that he is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father. To prevent this, I shall come to ask for the Consecration of Russia to my Immaculate Heart, and the Communion of reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she shall be converted, and a period of peace will be granted to the world.
  3. Third Secret: The third secret was initially kept secret for decades but was finally revealed in the year 2000. The third secret remained a mystery for decades, containing a vision of a bishop in white and apocalyptic imagery. It was finally revealed in 2000.

The third part of the secret revealed at the Cova da Iria-Fátima, on 13 July 1917. I write in obedience to you, my God, who command me to do so through his Excellency the Bishop of Leiria and through your Most Holy Mother and mine. After the two parts which I have already explained, at the left of Our Lady and a little above, we saw an Angel with a flaming sword in his left hand; flashing, it gave out flames that looked as though they would set the world on fire; but they died out in contact with the splendour that Our Lady radiated towards him from her right hand: pointing to the earth with his right hand, the Angel cried out in a loud voice: ‘Penance, Penance, Penance!’. And we saw in an immense light that is God, something similar to how people appear in a mirror when they pass in front of it, a Bishop dressed in White. We had the impression that it was the Holy Father. Other Bishops, Priests, men and women Religious going up a steep mountain, at the top of which there was a big Cross of rough-hewn trunks as of a cork-tree with the bark; before reaching there the Holy Father passed through a big city half in ruins and half trembling with halting step, afflicted with pain and sorrow, he prayed for the souls of the corpses he met on his way; having reached the top of the mountain, on his knees at the foot of the big Cross he was killed by a group of soldiers who fired bullets and arrows at him, and in the same way there died one after another the other Bishops, Priests, men and women Religious, and various lay people of different ranks and positions. Beneath the two arms of the Cross there were two Angels each with a crystal aspersorium in his hand, in which they gathered up the blood of the Martyrs and with it sprinkled the souls that were making their way to God. Tuy-3-1-1944

4 Lessons from Fatima Secrets

Let us now turn our attention to the apocalyptic themes woven into the fabric of these secrets.

  1. The Reality of Hell: In the first secret, the vision of Hell serves as a stark reminder of the apocalyptic consequences of unrepentant sin. Our Lady’s message to the children was clear: sin has eternal ramifications, and the souls of the unrepentant risk damnation. The vision of Hell was accompanied by a call to repentance and conversion, echoing the prophetic voices of the Old Testament. This theme is quintessentially apocalyptic, as it underscores the urgency of turning away from sin and embracing God’s mercy in preparation for the final judgment.
  2. The Consecration of Russia: The second secret, with its plea for the consecration of Russia to the Immaculate Heart of Mary, carries eschatological significance. It points to the role of Russia in future events and highlights the need for the Church to engage in spiritual warfare against the forces of evil, a theme often associated with apocalyptic literature.
  3. The Vision of the Bishop in White: The third secret contains enigmatic and apocalyptic elements that have sparked fervent speculation. The vision of a bishop in white being shot can be interpreted as an allegory for the suffering and trials that the Church, particularly the papacy, will endure in the last days. It also underscores the need for vigilance and prayer in the face of impending tribulations.
  4. The Role of the Immaculate Heart: The significance of the Immaculate Heart of Mary, as emphasized in the second secret, cannot be overstated. It represents a call to entrust ourselves to the maternal care of Our Lady and her intercession, especially on the First Saturdays, and with the Rosary and Scapular.

Private Revelations – Coming Soon

1 Enoch and Hidden Texts – Coming Soon

The Scroll of Saint John – Coming Soon

Christ vs. Antichrist – Coming Soon

Apocalyptic Teaching of Daniel