Father Holzhauser’s Prophecies
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Our Lady of La Salette
Our Lady of La Salette – Eclipse of the Church
In the small French village of La Salette in 1846, two shepherd children, Melanie Calvat and Maximin Giraud, had a profound encounter with the Virgin Mary that would become one of the most significant Marian apparitions in Catholic history.
I. Two Versions of the Secret
One was sent directly to the Pope in 1851. The second was published by Melanie in 1879.
The original version was thought to be lost until Father Michel Corteville discovered Mélanie’s original written secret of 1851 in the archives of the Holy Office in 1999. The 1951 version conforms in essence to her published 1879 version, but it lacks the phrases “Rome will lose faith and become the seat of the Antichrist,” and “There will be an eclipse of the Church.” Father Michel Corteville defended his doctoral thesis in theology “Discovery of the secret of La Salette” in 2000 at the Angelicum.
1. The Apparition: On September 19, 1846, Melanie and Maximin were tending to their herds when they encountered a beautiful lady seated on a rock, weeping bitterly. This lady, whom they identified as the Virgin Mary, conveyed a message of great urgency and sorrow.
2. The Message: Our Lady of La Salette’s message consisted of several key elements:
1. She lamented the increasing irreverence and profanation of the Sabbath (Sunday), a violation of the Third Commandment.
2. She expressed her sorrow at the widespread cursing and blasphemy taking place in the region.
3. She warned of impending chastisements, including crop failures, famine, and natural disasters, if people did not repent and amend their ways.
4. She urged the faithful to pray, make sacrifices, and return to the practice of their faith.
II. Traditional Catholic Perspective
1. Call to Repentance: The message of Our Lady of La Salette underscores the traditional Catholic emphasis on repentance and conversion. Traditional Catholics believe that true repentance involves a sincere turning away from sin and a return to God’s grace through the sacraments, especially the sacrament of confession. The apparition’s call to repentance aligns with the Catholic understanding of the necessity of contrition for the forgiveness of sins.
2. The Sacraments: Our Lady’s message indirectly highlights the importance of the sacraments, particularly the Eucharist and the Sacrament of Reconciliation. Traditional Catholics place great emphasis on the sacraments as channels of grace and instruments of spiritual renewal. The message’s call for a return to faith can be seen as an exhortation to embrace the sacramental life of the Church.
3. Sunday Observance: The Virgin Mary’s lament over the profanation of Sunday as a day of rest and worship resonates with traditional Catholic teachings regarding the sanctity of the Lord’s Day. Traditional Catholics believe that Sunday should be dedicated to attending Mass, prayer, and rest, in observance of the Third Commandment.
4. Moral Values: The message’s condemnation of cursing, blasphemy, and immodest behavior aligns with traditional Catholic moral teachings. Traditional Catholics uphold the importance of virtuous living, adherence to the Commandments, and the cultivation of a strong moral conscience.
5. Divine Chastisement: Our Lady’s warning of impending chastisements underscores the traditional Catholic belief in divine justice and the consequences of human sin. Traditional Catholicism acknowledges that God may permit temporal punishments as a means of correction and purification.
III. The Eclipse of the Church
Historical Context: To fully appreciate the message of Our Lady of La Salette from a traditional
· “Rome will lose the faith and become the seat of the Antichrist.
· “The demons of the air together with the Antichrist will perform great wonders on earth and in the atmosphere, and men will become more and more perverted. God will take care of His faithful servants and men of goodwill. The Gospel will be preached everywhere, and all peoples of all nations will get to know the truth.
· “I make an urgent appeal to the earth. I call on the true disciples of the living God who reigns in Heaven; I call on the true followers of Christ made man, the only true Saviour of men; I call on my children, the truly faithful, those who have given themselves to me so that I may lead them to my divine Son, those whom I carry in my arms, so to speak, those who have lived on my spirit. Finally, I call on the Apostles of the Last Days, the faithful disciples of Jesus Christ who have lived in scorn for the world and for themselves, in poverty and in humility, in scorn and in silence, in prayer and in mortification, in chastity and in union with God, in suffering and unknown to the world. It is time they came out and filled the world with light. Go and reveal yourselves to be my cherished children. I am at your side and within you, provided that your faith is the light that shines upon you in these unhappy days. May your zeal make you famished for the glory and the honour of Jesus Christ. Fight, children of light, you, the few who can see. For now, is the time of all times, the end of all ends.
· “The Church will be in eclipse; the world will be in dismay. But now Enoch and Eli will come, filled with the Spirit of God. They will preach with the might of God, and men of goodwill will believe in God, and many souls will be comforted. They will make great steps forward through the virtue of the Holy Spirit and will condemn the devilish lapses of the Antichrist.
1879 version paragraphs 28-31
IV. Enduring Relevance
The message of Our Lady of La Salette, delivered in the midst of social and spiritual turmoil, continues to be relevant for traditional Catholics and the broader Catholic community today. Its enduring significance lies in several key areas:
1. Conversion and Penance: Our Lady’s call to repentance and reconciliation remains a timeless invitation to return to the sacraments, seek forgiveness for sins, and experience the transformative power of God’s mercy.
2. Preservation of Tradition: Traditional Catholics, in particular, view the message as a call to preserve and uphold traditional Catholic practices, liturgy, and moral values in the face of modern challenges.
3. Observance of the Lord’s Day: The message’s emphasis on the sanctity of Sunday as a day of worship and rest serves as a reminder of the importance of maintaining Sunday observance as an essential element of the Catholic faith.
4. Resisting the Antichrist and the Church in Eclipse
Three Days of Darkness
The Three Days of Darkness
The Three Days of Darkness refer to the book of Exodus 10:22:
And Moses stretched forth his hand towards heaven: and there came horrible darkness in all the land of Egypt for three days. No man saw his brother, nor moved himself out of the place where he was: but wheresoever the children of Israel dwelt there was light.
There is evidence in the Apocalypse and in the writings of mystics that these three days of darkness will happen again:
Fifth Angel Pours Days of Darkness (Apoc 16:10-11)
10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom became dark, and they gnawed their tongues for pain:
11 And they blasphemed the God of heaven, because of their pains and wounds, and did not penance for their works. (emphasis added)
The fifth angel pours out a plague on the “seat of the beast.” This is the throne of the kingdom belonging to the Antichrist. Where is it located? According to Our Lord Jesus Christ, it is “Jerusalem, Jerusalem.” Darkness fills the kingdom of Antichrist. The worshippers of the beast gnaw their tongues. As with the first plague, their response is to blaspheme God. They do not repent. This reminds us of Pharoah and Egypt receiving the plagues of bloody water, sores, and darkness, but never repenting. Several mystics have foreseen a coming three days of darkness coming at the end of the fifth epoch. This fifth vial signals this universal punishment of darkness, corresponding to the vision of Blessed Anna Maria Taigi (1769–1837):
Three Days of Darkness Described by Anna Maria Taigi
“There shall come over the whole earth an intense darkness lasting three days and three nights. Nothing can be seen, and the air will be laden with pestilence which will claim mainly, but not only, the enemies of religion. It will be impossible to use any man-made lighting during this darkness, except blessed candles. He, who out of curiosity, opens his window to look out, or leaves his home, will fall dead on the spot. During these three days, people should remain in their homes, pray the Rosary and beg God for mercy. All the enemies of the Church, whether known or unknown, will perish over the whole earth during that universal darkness, with the exception of a few whom God will soon convert. The air shall be infected by demons who will appear under all sorts of hideous forms.”[1]
Visionaries place the three days of darkness as the culminating event of the Minor Chastisement (also known as the Little Tribulation) between the fifth epoch of the Church and the sixth epoch of the Church. This structure will be analyzed toward the end of this book in the section providing a suggested timeline of future events.
I. Historical Background
The most famous source associated with the Three Days of Darkness is the vision given to Marie-Julie Jahenny, a French mystic who lived in the 19th century. She reported receiving messages from Christ and the Virgin Mary, which included warnings about the impending Three Days of Darkness. Additionally, prophecies similar to this phenomenon can be found in the writings of Blessed Anna Maria Taigi, St. Gaspar del Bufalo, and others.
The Three Days of Darkness prophecy foretells a time when the world will be plunged into darkness, both physically and spiritually. Here are some key elements of this prophecy:
1. Cosmic Darkness: The prophecy predicts that during these three days, a physical darkness will envelop the Earth. This darkness will be so profound that no artificial light source will be able to penetrate it. It is often likened to the biblical plague of darkness in Egypt during the time of Moses.
2. Spiritual Battle: Alongside the physical darkness, the prophecy emphasizes a spiritual battle of immense significance. It suggests that during this period, demonic forces will be unleashed in an unprecedented manner, seeking to tempt and torment humanity. Believers are warned to remain indoors, pray fervently, and place blessed sacramentals (holy water, blessed candles, and religious relics) in their homes for protection.
3. The Role of Faith: The prophecy underscores the importance of faith and trust in God during these trying times. Catholics are encouraged to recite specific prayers and devotions to invoke divine protection and guidance.
III. Theological Significance
From a Catholic perspective, the Three Days of Darkness prophecy holds several theological implications:
1. Eschatological Themes: The prophecy aligns with eschatological themes found in Scripture and Catholic teaching. It reminds believers of the reality of final judgment and the cosmic battles that will precede the Second Coming of Christ. The Three Days of Darkness can be seen as a dramatic manifestation of the spiritual warfare that characterizes the end times.
2. Emphasis on Spiritual Preparedness: The prophecy calls Catholics to be spiritually prepared for the trials and tribulations that may come. It underscores the need for vigilant faith, repentance, and reliance on divine protection. This resonates with Christ’s admonition to be watchful and prepared for His return.
3. A Call to Holiness: The Three Days of Darkness prophecy serves as a reminder of the call to holiness in the face of adversity. Believers are encouraged to deepen their prayer life, frequent the sacraments, and cultivate virtuous living as a means of spiritual armor.
4. Marian Intercession: The prophecy often emphasizes the role of the Blessed Virgin Mary as a source of refuge and protection during these dark days. This aligns with the Catholic tradition of seeking Mary’s intercession in times of trial and distress.
The Apocalypse of Saint Peter
The Apocalypse of St. Peter
The Apocalypse of Saint Peter, also known as the Revelation of Saint Peter, is one of the most intriguing apocryphal texts in early Christian literature. While it is not recognized as canonical by the Catholic Church, it holds a unique place in the history of Christian theology and eschatology. This essay will provide a Catholic perspective on the Apocalypse of Saint Peter, examining its historical context, its content, and its influence on Catholic thought and tradition. Throughout, citations from the text and relevant Catholic sources will be used to support the discussion.
Historical Context
Clement of Alexandria appears to have considered the Apocalypse of Peter to be holy scripture. Eusebius personally found the work dubious. The authorship of the text is traditionally attributed to Saint Peter, one of Jesus’ twelve apostles, but this attribution is widely disputed among scholars. Regardless of its authorship, the text reflects the theological concerns and eschatological beliefs of early Christians.
The Apocalypse of Saint Peter is believed to have been composed during the second half of the second century AD, making it a relatively early Christian document. Whoever the author is, he only quotes from the Gospel of Matthew and not from the other three gospels. It is classified as an apocalyptic work, a genre characterized by visionary experiences, divine revelations, and descriptions of the end times.
Content of the Apocalypse of Saint Peter
The Apocalypse of Saint Peter consists of a series of visions and dialogues between Saint Peter and Jesus, during which Jesus reveals to Peter the nature of sin, punishment, and the ultimate fate of humanity. The text is notable for its vivid descriptions of the afterlife, including depictions of heaven, hell, and the various torments that await sinners. These descriptions bear some resemblance to the imagery found in the canonical book of Revelation, but they also contain unique elements that set the Apocalypse of Saint Peter apart.
One of the central themes of the text is the idea of divine judgment. The Apocalypse of Saint Peter portrays God as a just judge who punishes sinners according to their deeds. This theme aligns with Catholic theology, which emphasizes the importance of human free will and moral responsibility. The text repeatedly underscores the idea that individuals are responsible for their own actions and that their choices have eternal consequences.
In one notable passage, Jesus tells Peter, “For the unbelievers and for the hypocrites and for those who do not practice according to my commandments, there will be weeping and gnashing of teeth” (Apocalypse of Saint Peter 7:4). This statement echoes Jesus’ teachings in the canonical Gospels, particularly his warnings about the consequences of unbelief and hypocrisy.
The Apocalypse of Saint Peter also includes a detailed description of the torments of the damned. These descriptions are meant to serve as a warning to readers and reinforce the idea that the choices made in life have eternal repercussions. The text emphasizes the physical and psychological suffering of the damned, portraying hell as a place of unimaginable anguish.
Influence on Catholic Thought and Tradition:
While the Apocalypse of Saint Peter is not considered canonical by the Catholic Church, it has had a notable influence on Catholic thought and tradition, particularly in the area of eschatology.
Purgatory: One of the most significant influences of the Apocalypse of Saint Peter on Catholic theology is its impact on the development of the doctrine of purgatory and prayers for the dead:
Then I will grant to my called and elect ones whomsoever they request from me, out of the punishment. And I will give them [the dead] a fine baptism in salvation from Acherusian lake which is, they say, in the Elysian field, a portion of righteousness with my holy ones. – Apocalypse of Peter 34
In the apocryphal Apocalypse of Paul, the archangel Michael baptizes souls in the Acherusian Lake before they enter into the City of Christ in Paradise. The 3rd to 5th century Apocalypse of Moses features a story where Adam is baptized in the Acherusian Lake before being brought to converse with God.
Moral Responsibility and Punishment:
The text’s emphasis on individual moral responsibility and the consequences of one’s actions aligns with Catholic teaching on sin and repentance. This work is very much like Dante’s Inferno, revealing specific punishments for certain sins. For example:
1. Women who aborted their children are in a pit of excrement up their throats, and their children shoot a “flash of fire” into their eyes.
2. Mothers who committed infanticide have their breast milk congeal into flesh-devouring animals that torment both parents. (Their dead children are delivered to a caretaking angel called Temlakos.)
3. Those who slander and doubt God’s righteousness gnaw their tongues, are tormented with hot iron, and have their eyes burnt.
4. Liars whose lies caused the death of martyrs have their lips cut off, with fire in their bodies and entrails.
5. Rich people who neglected the poor are clothed in rags and pierced by a sharp pillar of fire.
6. Men who take on the role of women in a sexual way, and lesbians, fall from the precipice of a great cliff repeatedly.
7. Makers of idols are either scourged with fire whips
8. Women who had premarital sex have their flesh torn to pieces.
9. Sorcerers are hung on a wheel of fire.
The Importance of Repentance: The Apocalypse of Saint Peter underscores the importance of repentance and conversion. It emphasizes that even sinners have the opportunity to turn to God and seek forgiveness. This emphasis on repentance aligns with the Catholic sacrament of reconciliation, in which believers confess their sins and receive absolution.
The Book of Enoch
Book of Enoch and the New Testament
The Book of Enoch is a collection of Jewish texts attributed to Enoch, a figure from the Holy Bible (Genesis 5:21-24). These texts were likely composed between the third century BC and the first century AD. While the Book of Enoch is not considered part of the New Testament canon by Catholics it is included by the Ethiopian Orthodox.
Enoch and the New Testament
There are two strong textual parallels in Enoch with the NT:
The concept of fallen angels and their imprisonment, found in 1 Enoch, may have influenced the New Testament’s references to “angels who sinned” (2 Peter 2:4) and the “chains of darkness” (Jude 1:6).
The phrase “Son of Man,” used prominently in 1 Enoch to refer to a messianic figure, appears in the New Testament, particularly in the teachings of Jesus. Jesus often used this term to refer to Himself.
Exotic theology
In the Book of Enoch describes the enigmatic Nephilim giants referred to in Genesis 6:1-4:
Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown.
These giants are described as the offspring of exactly 200 fallen angels (referred to as “Watchers”) who descended to Earth and interbred with human women. The resulting Nephilim are portrayed as giants, possessing extraordinary physical strength and often characterized by their wickedness.
Anne Catherine Emmerich (1774-1824) who had never read the Book of Enoch (it had not been rediscovered before her death) had a vision in which she described the following:
“I saw Cain’s descendants becoming more and more godless and sensual. They settled further and further up that mountain ridge where were the fallen spirits. Those spirits took possession of many of the women, ruled them completely, and taught them all sorts of seductive arts. Their children were very large. They possessed a quickness, an aptitude for everything, and they gave themselves up entirely to the wicked spirits as their instruments. And so arose on this mountain and spread far around, a wicked race which by violence and seduction sought to entangle Seth’s posterity likewise in their own corrupt ways. Then God declared to Noe His intention to send the Deluge. During the building of the ark, Noe had to suffer terribly from those people. I have seen many things connected with the race of giants. They could with ease carry enormous stones high up the mountain, they could accomplish the most stupendous feats. They could walk straight up trees and walls just as I have seen others possessed by the devil doing.”
From The Complete Visions of Anne Catherine Emmerich, Volume 1, Part 2 “Cain. The Children of God. The Giants”
Shared Themes and Motifs
Celestial Journeys:
1 Enoch: The Book of 1 Enoch describes the protagonist, Enoch, being taken on a celestial journey through the heavens, encountering angelic beings and witnessing cosmic mysteries.
Revelation: Similarly, the Book of Revelation presents John, the author, embarking on a spiritual journey, guided by heavenly beings. John ascends to the heavenly throne room, where he witnesses divine revelations.
Throne Room Imagery:
1 Enoch: In 1 Enoch, Enoch is granted access to the throne of God and witnesses the heavenly court, including the enthroned Ancient of Days.
Revelation: The Book of Revelation also features scenes of heavenly thrones, such as the throne of God surrounded by elders and living creatures. Both texts emphasize the divine authority and sovereignty of God.
Cosmic Battles:
1 Enoch: The Book of 1 Enoch includes references to fallen angels (Watchers) who rebel against God and are ultimately defeated.
Revelation: Revelation portrays a cosmic battle between the forces of good, represented by God and His angels, and the forces of evil, personified by the dragon (Satan) and his minions. This battle culminates in the defeat of evil and the establishment of God’s kingdom.
Judgment and Resurrection:
1 Enoch: 1 Enoch contains prophecies of a final judgment in which the righteous are vindicated and the wicked are condemned. It also anticipates a resurrection of the dead.
Revelation: Revelation presents a series of judgments, including the seven seals, seven trumpets, and seven bowls. The final judgment results in the resurrection of the dead and the separation of the righteous from the wicked.
The Son of Man:
1 Enoch: While not explicitly mentioned in 1 Enoch, the concept of a divine figure associated with the redemption of humanity is present. This figure, often referred to as the “Son of Man,” bears similarities to the Lamb in Revelation.
Revelation: The Lamb in Revelation symbolizes Jesus Christ, the sacrificial figure who brings salvation to humanity. Both texts convey the idea of a chosen, divine figure central to God’s plan for redemption.
Angelic Mediators:
1 Enoch: 1 Enoch features numerous angelic beings who serve as mediators between God and humanity. These angels play a significant role in conveying divine knowledge and judgment.
Revelation: Revelation includes references to angels who deliver messages, execute judgments, and guide the seer (John) in his visions. Angels serve as intermediaries in both texts, facilitating communication between heaven and earth.
Heavenly Scrolls:
1 Enoch: 1 Enoch introduces the idea of heavenly scrolls, where the deeds of individuals are recorded, and judgments are based on these records.
Revelation: Revelation also includes the imagery of heavenly scrolls, such as the scroll with seven seals, representing God’s plan for history and the final judgment. The opening of the seals reveals the unfolding of God’s divine plan.
Beasts and Monsters:
1 Enoch: 1 Enoch describes various monstrous beings, including fallen angels and hybrid creatures, as agents of evil and corruption.
Revelation: Revelation presents symbolic beasts, such as the sea beast and the land beast, which represent oppressive political and religious powers. Both texts employ monstrous imagery to symbolize the forces of evil.
Millenium Controversy of Gog, and Magog (Ch 20)
Pre- A- or Post-Millenial Gog and Magog (Ch 20)
Satan Bound in Chains for One Thousand Years (Apoc 20:1–3):
1 And I saw an angel coming down from heaven, having the key of the abyss, and a great chain in his hand.
2 And he laid hold on the dragon the old serpent, which is the devil and Satan, and bound him for a thousand years.
3 And he cast him into the abyss, and shut him up, and set a seal upon him, that he should no more seduce the nations, till the thousand years be finished. And after that, he must be loosed a little time.
The chapter begins with an angel that binds Satan for one thousand years. After this, Satan is released for a short time to persecute Christians and wage the war of Gog and Magog. The confusing part of the vision is that the final war (after the thousand years) includes the Antichrist and the False Prophet. Also, during the short time after the thousand years, the icon of the beast and the mark of the beast are enforced. When is this thousand-year period in Apocalypse 20, and how does it fit with the previous timeline given in Apocalypse 13 with the sea beast and land beast?
Evangelical Protestant Christians often debate the millennium and the coming of Christ with three various interpretations, which they call premillennialism, postmillennialism, and amillennialism.
· Premillennialism teaches the Second Coming of Christ will come before (pre-) the thousand years of binding of Satan. Satan will be bound for a thousand years, and then Christ will return a second time.
· Postmillennialism teaches that the Second Coming of Christ will come after (post-) the thousand years of binding Satan. These one thousand years will be a golden age of Christianity on earth, but Christ will remain ruling from heaven (not on earth as premillennialists suppose). After this will come the Antichrist and the coming of Christ.
· Amillennialism teaches that the thousand years is not (a-) a literal but symbolic “long time,” after which Christ will return.
Postmillennialists and amillennialists agree about Christ returning once in the future after the millennium—the difference is that postmillennialists see a future golden age of Christianity lasting about one thousand years, after which Christ comes to judge the living and dead. Amillennialism simply states that from AD 33 until the arrival of the Antichrist (a long time, but not necessarily a thousand years), Satan is bound. In the end, Satan will be released to assist the Antichrist and bring about the Great Tribulation.
The difficulty with premillennialism is that it teaches two final comings of Christ: first His earthly return before the thousand years, and then another earthly coming after the thousand years. In the early church, a form of premillennial theology was simply called chiliasm, from the Greek word chilias meaning “thousand.” Some Church Fathers subscribed to it, but Saint Justin Martyr explained that the position was contested at his time: “I and many others are of this opinion, and believe that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise.”[1] Beginning in the AD 300’s, chiliasm (premillennialism) had been universally rejected by the Church.[2] Christians in the East and West taught amillennialism—the thousand years was just the long time between the resurrection of Christ (the binding of Satan) and the future coming of the Antichrist.
The early church historian Eusebius of Caesarea (d. AD 339) explained that premillennial chiliasm posited a second coming of Christ before a millennium and then a third coming after a literal one-thousand-year millennium, a notion that originated from the heretic Kerinthus. Not only did Kerinthus deny the incarnation of Christ, but he also promoted the idea of a one-thousand-year millennium. This would place the origin of chiliasm, or premillennialism, with the heretic Kerinthus, who ironically, corrupted the Apocalypse of Saint John for his own purposes.
Although many early Christians did adopt the premillennialist interpretation, the Catholic Church definitively settled on the amillennial position. Both the Catholic Church and the Eastern Orthodox Church teach amillennialism and only amillennialism. The premillennialist reading oddly holds that the Antichrist and False Prophet appear both before the thousand years (chapters 13–19) and after the thousand years (chapter 20). How do these two appear in chapter 13 and then live another thousand years and show up again in chapter 20? They don’t. The chapters of the book of the Apocalypse are not presented in chronological order. It telescopes its message and embeds its visions within visions. The error of the premillennial chiliasts is that they wrongly read chapters 13 through 19 as chronologically preceding chapter 20 in a historical progression, when in fact they describe the same event in different ways. The binding of Satan happened when Christ died on the cross and rose from the dead. This began a long, indefinite period, which John in the Apocalypse calls a thousand years. At the end of this period, Satan is released. He appoints his Antichrist and False Prophet. He makes war on the saints.
Just as Jesus said He would “bind the strong man” (Mk 3:27), so here He “laid hold on the dragon the old serpent, which is the devil and Satan” (Apoc 20:2). Although Genesis never explicitly states that the serpent in the garden was Satan, God reveals here that the snake is the dragon and Satan.
Jesus Christ binds Satan for a thousand years, which is not truly one thousand years but merely a symbolic long time of perfection: 10 × 10 × 10. Satan is jailed in the abyss with a seal over him, that he might not seduce the nations during this length of time of apostolic preaching and missionary success. This is why the twelve apostles and seventy-two elders of Christ are so amazed that they have power over the demons. Their binding has begun already in the life of Christ. After this long period of time, he will be “loosed a little time,” and this is the three-and-a-half-year period with the Antichrist as king of the world.
The story of Gog and Magog is yet another symbolic retelling of the same event. Gog and Magog are the same as the Antichrist and his ten kings. They fight Jesus Christ not by ascending into heaven, but by killing the Christians on earth who carry Christ within their hearts.
God Destroys the Antichrist and the False Prophet (Apoc 20:8–10):
8 And they came upon the breadth of the earth, and encompassed the camp of the saints, and the beloved city.
9 And there came down fire from God out of heaven, and devoured them; and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast
10 And the false prophet shall be tormented day and night for ever and ever.
The Antichrist, the kings, and their armies surround the “camp of the saints, and the beloved city” (v. 8). We know already that the beloved city is not the earthly Jerusalem but the heavenly Jerusalem that is above. The Greek word for “camp” here refers to a military camp or outpost. This identifies the earthly church “camp of the saints” as the militant church, which is distinct from the triumphant church in heaven as the beloved city.
Fire comes down from God and devours the enemies of God. Fire falling from heaven invokes the Holy Spirit descending on the Church on Pentecost in Acts 2. Now there is another descent of holy fire, not upon the Church (who already has the Holy Spirit), but upon the enemies of the Church, who are destroyed. The devil is thrown into the pool of fire.
The Great White Throne and Book of Life (Apoc 20:11–15):
11 And I saw a great white throne, and one sitting upon it, from whose face the earth and heaven fled away, and there was no place found for them.
12 And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works.
13 And the sea gave up the dead that were in it, and death and hell gave up their dead that were in them; and they were judged everyone according to their works.
14 And hell and death were cast into the pool of fire. This is the second death.
15 And whosoever was not found written in the book of life, was cast into the pool of fire.
[1] Justin Martyr, Dialogue with Trypho, cap. 69–88. Some of the early Christian writers that hint at chiliasm are Irenaeus, Tertullian, Commodian, Lactantius, Methodius, and Apollinaris of Laodicea.
[2] The sub-apostolic Epistle of Barnabas is amillennial. The early Egyptian and North African were openly amillennial: Clement of Alexandria (d. c. 215), Origen (d. c. 254), and Cyprian of Carthage (d. c. 258). Augustine and Jerome were also amillennial, and their arguments and reputation solidified the suppression of chiliasm once and for all.
The Seven Vial Plagues (Ch 16)
The Seven Vial Plagues (Apocalypse 16)
First Angel Pours the First Plague (Apoc 16:1–2)
1 And I heard a great voice out of the temple, saying to the seven angels: Go, and pour out the seven vials of the wrath of God upon the earth.
2 And the first went, and poured out his vial upon the earth, and there fell a sore and grievous wound upon men, who had the character of the beast; and upon them that adored the image thereof.
God commands the seven priest-angels to pour the wrath of God upon the earth. God is wrathful. He is just. The dragon and the beast are leading Israel and the world into formal rebellion. God promised seven plagues, and now He is fulfilling His holy word:
God Promised “Seven Plagues” in Leviticus:
If you walk contrary to me, and will not hearken to me, I will bring seven times more plagues upon you for your sins. (Lev 26:21, emphasis added)
I will also go against you with opposite fury, and I will chastise you with seven plagues for your sins. (Lev 26:28, emphasis added)
The first angels pour out his plague upon the earth, producing skin sores on whoever received the mark of the beast or worshipped the beast’s icon. This is divine irony. Men take the defiling stamp of Satan upon their forehead or hand, and God shows it for what it truly is—a leprous sore in their skin.
The second angel pours out his golden vial upon the sea, and it turns into blood. The third angel (the “angel of the waters” according to verse 5)[1] pours out his golden vial upon the rivers and fountains, and they turn to blood. This third plague is judgment for murdering the “saints and prophets.” Jesus Christ confirmed that this would happen:
Christ on Punishment on Jerusalem (Mt 23:37)
37 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldest not? (emphasis added)
The fourth angel pours out his golden vial upon the sun, and it scorches men who respond by blaspheming God. You may have noticed already that the first four plagues’ destinations match the destinations of the first four trumpets:
1st Trumpet: 1/3 of earth burned – 1st Vial on earth yielding a sore
2nd Trumpet: 1/3 of sea becomes blood – 2nd Vial on sea becoming blood
3rd Trumpet: 1/3 of rivers become undrinkable – 3rd Vial on rivers becoming blood
4th Trumpet: 1/3 of sun, moon, stars go dark – 4th Vial on sun becoming scorching hot
So far, the vials of plagues have been against the worshippers of the beast. Now God turns His wrath against the beast.
Fifth Angel Pours Days of Darkness (Apoc 16:10-11)
10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom became dark, and they gnawed their tongues for pain:
11 And they blasphemed the God of heaven, because of their pains and wounds, and did not penance for their works. (emphasis added)
The fifth angel pours out a plague on the “seat of the beast.” This reminds us of Pharoah and Egypt receiving the plagues of bloody water, sores, and darkness, but never repenting. Several mystics have foreseen a coming three days of darkness coming at the end of the fifth epoch.
Sixth Angel Pours His Vial on Euphrates River (Apoc 16:12–16)
12 And the sixth angel poured out his vial upon that great river Euphrates; and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun.
13 And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits like frogs.
14 For they are the spirits of devils working signs, and they go forth unto the kings of the whole earth, to gather them to battle against the great day of the Almighty God.
15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
16 And he shall gather them together into a place, which in Hebrew is called Armageddon.
The sixth angel pours out his vial on the Euphrates River. This action mirrors the sixth trumpet when the four angels bound up the Euphrates River so that a vast army of horsemen with serpent tails could cross over and kill one-third of mankind. In fact, the word “Euphrates” only appears two times in the Apocalypse, here at 16:12 (sixth plague) and at 9:14 (sixth trumpet). The sixth trumpet triggers an army of demonic horsemen coming down from the north over the Euphrates. This sixth plague allows “kings from the rising sun” to cross over the Euphrates. It’s worth noting that the message to the sixth church at the beginning of the Apocalypse corresponds to the age of the Israelites returning from Babylonian exile from beyond the Euphrates River. Two of Jeremias’s prophecies speak of the Euphrates River as the symbol of the Jews going into exile and eventually returning to Jerusalem.[2]
Suddenly the Satanic anti-Trinity appears—the dragon (Satan), the beast (the Antichrist), and the False Prophet. The land beast is directly labeled as the False Prophet. Three unclean spirits come forth from each of the three personages. Their spirits are frogs, evoking the second plague of frogs against Pharaoh by Moses (Ex 8:2–4). Saint John says the three frogs are the “spirits of devils working signs” (Apoc 16:14). The Satanic anti-Trinity breathes out deceptions. These three unclean frogs gather the kings of the earth to make battle against the great day of the Almighty God. How can they make war against God, who is invisible and in heaven? They make war against God by attacking the servants of God still on earth.
Jesus Christ interrupts to remind us that “I come as a thief” (Apoc 16:15). Our Lord earlier in Apocalypse 3:3 said He comes as a thief. Saint Paul also taught “that the day of the Lord shall so come as a thief in the night” (1 Thess 5:2). Our Lord also previously told us, “I counsel thee to buy of me gold fire tried, that thou mayest be made rich; and mayest be clothed in white garments, and that the shame of thy nakedness may not appear” (Apoc 3:18). In Christian tradition, “being clothed” refers to the white baptismal garment given to the newly baptized after baptism.[3] We are commanded to keep it white until the great Day of Judgment.
The three frog spirits lead the kings of the earth into one place called Armageddon in Hebrew. Armageddon is two words in Hebrew. Har means “mountain.” Megiddo is a town on the Plain of Jezreel in northern Israel. The problem is that Megiddo is geographically located on a flat plain, not a mountain. Even the prophet Zacharias calls it the “plain of Mageddon” when he prophesies:
Mageddon: Where Jews Will See God as “Pierced” (Zech 12:10–11)
10 And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers: and they shall look upon me, whom they have pierced: and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn.
11 In that day there shall be a great lamentation in Jerusalem like the lamentation of Adadremmon in the plain of Mageddon.
Seventh Angel Pours Vial on the Air (Apoc 16:17–18)
17 And the seventh angel poured out his vial upon the air, and there came a great voice out of the temple from the throne, saying: It is done.
18 And there were lightnings, and voices, and thunders, and there was a great earthquake, such a one as never had been since men were upon the earth, such an earthquake, so great.
The seventh priest-angel pours out his vial upon the air. This act produces a great voice saying, “It is done,” and then comes lightning, voices, thunder, and a great earthquake. This mirrors the seventh trumpet, which also triggered lightning, voices, and an earthquake. The earthquake of the seventh plague vial is “a great earthquake . . . such an earthquake, so great” (v. 18). This is the last and final mention of the earthquake in the Apocalypse. As I argued above, the great earthquake is a sign of the resurrection of Christ: “Behold there was a great earthquake. For an angel of the Lord descended from heaven, and coming, rolled back the stone, and sat upon it” (Mt 28:2). The great earthquake in Jerusalem brought an official end to the Old Testament and the law of Moses, as Saint Paul explains:
An Earthquake Begins the New Covenant (Heb 12:26–28)
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more, and I will move not only the earth, but heaven also.
27 And in that he saith, Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore receiving an immovable kingdom, we have grace; whereby let us serve, pleasing God, with fear and reverence.
[1] Traditionally, the angel of the waters is associated with the angel Raphael. The traditional Gospel lesson appointed for the Mass of Saint Raphael on October 24 is John 5:1–4 about the unnamed angel who periodically stirred the waters in the pool of Bethesda: “In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water. And an angel of the Lord descended at certain times into the pond; and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under.”
[2] See Jeremias chapters 13 and 46.
[3] The Sunday after Easter is traditionally named Dominica in albis depositis, or “the Sunday of the laying aside of white robes.” This is because the catechumens were baptized on Easter and wore their white baptismal robes for the entire week before taking them off on the Sunday after Easter.
The Mark of the Beast (Ch 13:16-18)
The Mark of the Beast (Ch 13:16–18)
16 And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand, or on their foreheads.
Every human must now receive the mark of the beast. The Greek word for mark is χαραγμα, or charagma. It is an engraving or an etching. The Greek verb χαράσσω means “to engrave.” Saint Paul in Acts 17 uses the word to refer to graven pagan idols found in Athens, Greece. The reference to having it on the right hand or the forehead is likely a reference to Moses. Moses commands the Israelites to bind God’s law “as a sign on thy hand, and between thy eyes” (Deut 6:8). Although Pharisees literally bound written laws on their foreheads and right hands with phylacteries, Jesus Christ condemned this as superstition. The real meaning is that God’s law should be placed in our minds (faith) and upon our right hand (works). We must believe (head) and perform (hand) the laws of God. The Antichrist will mock the teaching of Moses by imposing wicked laws placed on the head and the right hand.
17 And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name.
The consequence of not taking the engraving on our heads (faith) or right hands (actions) is that one is removed from the economy.
18 Here is wisdom. He that hath understanding, let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty-six.
The last verse here invokes wisdom, who is Christ. The number of the Antichrist is 666. Seven is the perfect number of holiness. Six is one less. It is sacrilege. Land beasts and humans were created on the sixth day, and God rested on the seventh day. This removes the Sabbath of God and focuses on the land beast and humans.
Mark of the Beast:
Regarding the mark and number of the beast, there is much controversy. We have already seen how some have sought to identify 666 with the year AD 666.
The Greek for 666 reads ΧΞϜ, where the letter X (chi) means six hundred, the letter Ξ (xi) means sixty, and the letter Ϝ (digamma) means six. In Greek, the letters of the alphabet also serve as numbers, so that A (alpha) is the sound for a and also the number one. Likewise, B (beta) is the sound for b and also the number two.
This means that the letters for any name in Greek can be added up. One noteworthy example is the Greek name for Jesus (IHSOYS or IHSOYC), which adds up to 888.
IHSOYS
(I)10 + (H)8 + (S)200 + (O)70 + (Y)400 + (S/C)200 = 888
The number eight is associated with the eighth day, one beyond seven, and thus eternity or infinity. The number six, however, is one short of seven and thereby man-centered and wicked. So, if Jesus is 888, then the Antichrist is 666.
Saint Irenaeus, writing in the late AD 100’s, gives us the first written account of 666 as found described in the Apocalypse. First, he says that some manuscripts have 666 while others have 616. Scholarship backs this up because a number of manuscripts have been discovered that have 616 instead of 666. The Codex Ephraemi Rescriptus and an ancient Armenian version of the Apocalypse preserve versions showing 616 instead of 666. Irenaeus, however, claims that 616 must be a copyist error and that the sixty was mistakenly turned into a ten to render it as 616, not 666. He explains, “I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.”[1]
Irenaeus is saying that ΧΞϜ (666) was accidentally changed into ΧIF (616). But how does Ξ (60) accidentally become I (10)? It is likely because early Christians had already associated the mark of the beast with Emperor Nero Caesar. Hebrew, like Greek, also assigns numbers to letters. When we add up the letters for Neron Caesar, we arrive at 666, but if we omit the final n in Hebrew pronunciation to read “Nero Caesar,” we get 616. Hebrew-speaking Jews referred to Nero as “Neron” but Latin speakers called the emperor “Nero” (but with the genitive as “Neronis”). Different audiences would use a different pronunciation and different lettering.
The variation of 666 and 616 in relation to Nero may relate to the legend of Nero Redivus—the belief that Nero Caesar would return again in the future. The legend is found in the Sibylline Oracles, in which Nero is said to have escaped to Persia, where he was building an enormous army to destroy Rome.[2]
If the discrepancy between 666 and 616 does have to do with an identity with Nero Caesar, it is not stated as known to Irenaeus. In the same passage, Irenaeus confesses that he does not know the meaning of the number, and he rebukes those who claim to know it: “Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist.”[3]
Irenaeus then does us the service of listing the various solutions created by Christians during his time, circa AD 150–200. Irenaeus, as the first Christian to address 666 in writing, does not mention Nero. Instead, he finds Teitan as the most likely name of the Antichrist, but he confesses that no one shall know the truth of this matter until the time comes:
Teitan (ΤΕΙΤΑΝ), the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit.[4]
So, neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire.[5]
Thus far, the demonic trinity of dragon, sea beast, and land beast have promulgated the icon of the beast and the mark of the beast in order to recruit an army of humans who are publicly against God. Readers of the Apocalypse must ask themselves: Would I worship the icon of the beast? Would I take the mark? Saint John, after observing so much evil and the final plot of Satan, looks up to heaven, and there he sees the Christ the Lamb assembling His own army for battle.
[1] Irenaeus, Adversus haereses, lib. 5, cap. 30.
[2] The Sibylline Oracles, IV, 119–124; V.137–141; V.361–396.
[3] Irenaeus, Adversus haereses, lib. 5, 30.
[4] Ibid.
[5] Ibid.
The Unholy Trinity (Ch 13:1-15)
Satanic Trinity: Two Beasts and the Dragon
Saint John the Apostle describes the Antichrist as the “beast of the sea.” In the same chapter he also describes a second “beast of the land” and the requisite “mark of the beast.” Chapter 13 is perhaps the most popular chapter of the Apocalypse because it reveals the sacrilegious trinity of Satan. The previous chapter described the red dragon, who is Satan. Satan then deputizes the sea beast to be his earthly king and the Antichrist: “And they adored the dragon, who gave power to the beast” (Apoc 13:4). This sea beast, who is the Antichrist, receives vivid descriptions. In order to appreciate every detail, let us examine line by line:
The Antichrist Described in Detail (Apoc 13:1–10)
1 And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy.
In Hebrew, “sea” refers to chaos and the nations. The seven heads are seven hills. Both Rome and Jerusalem have seven hills. The ten horns are ten kings with ten crowns.
2 And the beast, which I saw, was like to a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength and great power.
The fourfold features refer to Daniel, who saw the progress of the pagan domination of Israel as a lion (Babylonians), a bear (Medo-Persians), a leopard (Greeks), and the final beast with ten horns (Romans).
3 And I saw one of his heads as it were slain to death: and his death’s wound was healed. And all the earth was in admiration after the beast.
The Antichrist receives a head injury from which he recovers. Verse 14 below says that the head wound was inflicted by a sword. This is a false death and resurrection and may be the reason that the Antichrist gains such a following.
4 And they adored the dragon, which gave power to the beast: and they adored the beast, saying: Who is like to the beast? and who shall be able to fight with him?
Adoration is focused on the dragon (Satan) and the beast (the Antichrist).
5 And there was given to him a mouth speaking great things, and blasphemies: and power was given to him to do two and forty months.
The Antichrist speaks blasphemy and rules for forty-two months, which is three years and six months—the Great Tribulation.
6 And he opened his mouth unto blasphemies against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
The Antichrist is not content to blaspheme only God and His name. He also blasphemes His Tabernacle and His saints who dwell in heaven.
7 And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation.
The Antichrist persecutes the followers of Christ (saints) and overcomes them (martyrs). He gains universal power over every nation on earth.
8 And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb, which was slain from the beginning of the world.
Everyone on earth, whose name is not in the book of the Lamb, adores the Antichrist as God. This is the abomination of desolation.
9 If any man has an ear, let him hear.
10 He that shall lead into captivity, shall go into captivity: he that shall kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints.
There will be a great reversal against the Antichrist, but it will require patience and faith.
So far, we have seen the origin of the Antichrist and his Great Tribulation. But Saint John then introduces the third person of the Satanic trinity. This is the land beast, who is the False Prophet. He is not a king like the Antichrist. He is a spiritual leader—one who functions as a priest and prophet for the sea beast Antichrist. These two beasts function as the two false witnesses: a false king and a false high priest—a false Enoch and a false Elias. Some have suggested that the sea beast and land beast are one and the same person,[1] the former describing his royal dignity and the latter describing his magical arts. Yet this seems to go against the clear teaching that the dragon, the sea beast, and the land beast denote three distinct persons in Apocalypse 20:9–10.[2] Here is the advent of the land beast:
The Land Beast or False Prophet (Apoc 13:11–15)
11 And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon.
This beast comes out of the earth or land. Often, “the land” refers to the Holy Land, and perhaps that is the intention here. The sea beast comes from the sea of nations, and the land beast comes from the Holy Land. This second beast has two horns like a lamb. Two verses before we saw the book of the Lamb, but this beast speaks as the dragon (Satan).
12 And he executed all the power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed.
The False Prophet, who is the land beast, serves the Antichrist king, who is the sea beast. This False Prophet is a high priest who organizes and promotes the worship of the Antichrist, whose head wound is healed.
13 And he did great signs so that he made also fire to come down from heaven unto the earth in the sight of men.
The False Prophet performs false miracles and makes fire come down from heaven to earth. This is some sort of wizardry that mimics the power of Elias, who called down fire from heaven.
14 And he seduced them that dwell on the earth, for the signs, which were given him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound by the sword, and lived.
The sorcery and false miracles will compel people to worship the Antichrist. We learn here that the Antichrist was healed from a sword wound. Also, an image of the Antichrist is constructed. The Greek word for image is eikona, or “icon.” The fact that it is not “idol” is peculiar, especially considering the next verse.
15 And it was given him to give life to the image of the beast, and that the image of the beast should speak; and should cause, that whosoever will not adore the image of the beast, should be slain.
The False Prophet gives life to the icon of the Antichrist, and this icon speaks. Whoever will not adore this speaking icon of the Antichrist receives martyrdom.
The Satanic trinity of Satan, Antichrist, and False Prophet have constructed the speaking icon of the Antichrist. Finally, they institute the mark of the beast as a condition for buying and selling.
[1] Robert Bellarmine at De Romano Pontifice lib. 3, cap. 15.
[2] “[A]nd the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast and the false prophet shall be tormented day and night for ever and ever” (Apocalypse 20:9–10).
