1. The Apocalyptic Genre in Isaiah

Apocalyptic literature in the Book of Isaiah often revolves around themes of divine judgment and the eventual vindication of God’s righteousness. In Isaiah 24-27, a section sometimes referred to as the “Isaian Apocalypse,” there is a vision of a cosmic judgment encompassing the entire earth. The Church Fathers, such as Saint Jerome, perceived in these passages a prefiguration of Christ’s final judgment, which would separate the righteous from the wicked.

Isaiah 24:21-23 declares: “And it shall come to pass, that in that day the Lord shall visit upon the host of heaven on high, and upon the kings of the earth, on the earth. And they shall be gathered together as in the gathering of one bundle into the pit, and they shall be shut up there in prison: and after many days they shall be visited. And the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem, and shall be glorified in the sight of his ancients.”

2. Restoration and Transformation of Creation

Apocalyptic elements in Isaiah also include vivid depictions of the renewal and transformation of the created order, often referred to as the “new heavens and new earth.” These passages resonate with Catholic eschatological teachings about the restoration of creation and the ultimate fulfillment of God’s plan.

Isaiah 65:17-19 “For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart. But you shall be glad and rejoice for ever in these things, which I create: for behold I create Jerusalem a rejoicing, and the people thereof joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall no more be heard in her, nor the voice of crying.”

3. Messianic Hope and Redemption

The apocalyptic passages in Isaiah are intertwined with messianic hope and the promise of redemption. Catholic scholars, such as Saint Augustine, have illuminated the connection between these passages and the person of Jesus Christ, seeing in them a foretelling of His role as the Messiah.

Isaiah 35:4-6 “Say to the fainthearted: Take courage, and fear not: behold your God will bring the revenge of recompense: God himself will come and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness.”

4. Suffering Servant makes Atonement

Apocalyptic themes in Isaiah are also intricately connected to the concept of the “Suffering Servant.” Catholic theologians, like Saint Thomas Aquinas, have interpreted these passages as foreshadowing the redemptive suffering of Christ, particularly in Isaiah 53.

Isaiah 53:4-5 “Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted. But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.”

5. Hope after Wrath

Apocalyptic passages in Isaiah offer hope amidst times of desolation and upheaval. They remind believers of God’s sovereignty over history and His ultimate victory over evil. This theme resonates with the Catholic understanding of God’s providence and the triumph of His plan.

Isaiah 61:1-3 “The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up. To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn: To appoint to the mourners of Zion, and to give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of grief: and they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him.”

A common feature of Apocalyptic Literature is “eschatology,” which comes from the Greek word “eschatos” meaning “last or final thing.” It is the formal study of the end times. Apocalyptic Literature therefore includes the progress of history from God’s point of view moving toward the final battle between Good and evil and the judgment of God and then eternal bliss for the elect and eternal condemnation for the reprobate

Not all apocalyptic literature is eschatological. Anything that peels back reality to a divine revelation is included. So the baptism of Christ, transfiguration of Christ, crucifixion, resurrection, and ascension of Christ are apocalyptic realities.

Eschatology, the study of the ultimate destiny of humanity and the world, holds a central place in Catholic theology. Rooted in the teachings of Christ and elucidated through the writings of Catholic saints, eschatology provides insight into the culmination of God’s plan for creation and the human soul. This lesson delves into eschatology from a Catholic point of view, highlighting five key points with citations from Catholic saints: the reality of the Last Judgment, the concept of Heaven and Hell, the significance of purgatory, the resurrection of the body, and the eternal beatitude in union with God.

1. Reality of the Last Judgment: Catholic saints have consistently affirmed the reality of the Last Judgment, where every individual will stand before God to account for their actions and decisions. Saint John Chrysostom underscores the solemnity of this event: “We shall all be led before the judgment seat of Christ, not that he may examine into our life, but that he may openly set forth to men what each hath done.” This teaching reinforces the Catholic belief that ultimate justice will be meted out, with Christ as the just judge.

2. Concept of Heaven and Hell: Catholic eschatology includes the concepts of Heaven and Hell, reflecting the eternal destinies of the righteous and the wicked. Saint Teresa of Avila vividly describes the significance of these states: “In heaven, the beauty of God’s being shines forth without a veil. In hell, the will of God is obscured.” The saints’ writings remind us that Heaven is the ultimate communion with God, while Hell is the deprivation of His presence.

3. Significance of Purgatory: The concept of purgatory, a temporary state of purification for souls destined for Heaven, is a distinctive aspect of Catholic eschatology. Saint Catherine of Genoa offers insight into this process: “Nothing defiled will ever enter into the presence of God. The soul that is attached to anything however much good there may be in it, will not arrive at the liberty of divine union.” The Catholic view of purgatory demonstrates the understanding of God’s mercy and the purification required to fully embrace His presence.

4. Resurrection of the Body: Catholic eschatology affirms the resurrection of the body, a belief rooted in the resurrection of Christ. Saint Augustine expounds on this truth: “The resurrection of the flesh is a great and marvelous thing, but a truth that is difficult to understand. To believe it requires great faith.” The saints’ writings emphasize the continuity between the earthly and resurrected bodies, indicating the fulfillment of the human person in body and soul.

5. Eternal Beatitude in Union with God: The pinnacle of Catholic eschatology is the eternal beatitude achieved through union with God. Saint John of the Cross poignantly expresses the heart’s desire for this union: “At the evening of life, we shall be judged on our love.” The writings of saints reveal that the ultimate goal of human existence is to attain the unending joy of being united with the source of all love and goodness.

Conclusion

Let me close by saying “Eschatology” should not be sad, depressing or scary. It should be joyful! The earliest Christians greeted each other with the term “Maranatha”.

“Maranatha” is an Aramaic word that appears in the New Testament of the Bible. It is found in the First Letter to the Corinthians (1 Corinthians 16:22) and is often considered to have eschatological significance. The word itself is a transliteration of the Aramaic phrase “מָרָנָא תָּא” (maranâ thâ), and it literally means “The Lord is coming” or “Lord come!” The early Christians were excited and anticipating the coming of the Lord Jesus and the end of the world. It was a good thing. We need to reorient ourselves to a joyful take on eschatology. Say it with me: Maranatha!”

Let’s not go deeper into Eschatology by studying how it is fulfilled in the Past Tense and in the Future Tense. Our next video is Preterist and Futurist.

Christian eschatology, the study of the end times and the final destiny of humanity, has given rise to various interpretive frameworks throughout history. Two prominent perspectives within eschatology are preterism and futurism, each offering distinct views on the fulfillment of prophetic events. This essay delves into the distinction between preterism and futurism in Christian eschatology, highlighting five key points and incorporating quotations from scholars and saints to illuminate these perspectives.

Catholic theology is unique in that it employs both the preterist and futurist approach to apocalyptic studies as mixture of multiple layers of meaning.

1. Preterism: An Interpretation of Past Fulfillment

Preterism is an eschatological approach that posits that many prophecies, particularly those found in the New Testament, were fulfilled in the past, often within the context of the early Church’s history. This view suggests that the events predicted in biblical prophecy were primarily fulfilled in the first centuries of Christianity. For example, the Preterist interpretation sees the ancient Roman Nero as a past Antichrist or the destruction of Jerusalem in AD 70 as the battle of Armageddon.

2. Futurism: An Anticipation of Future Events

Futurism, on the other hand, asserts that many prophecies, especially those related to the end times and the Second Coming of Christ, are yet to be fulfilled in the future. This perspective emphasizes the anticipation of prophetic events that are still awaiting realization. Futurism sees the Antichrist (capital A) as world leader in the future who has not yet appeared. And the final Armageddon as a war that has not yet happened.

3. Interpretation of Apocalyptic Literature

One of the primary areas of distinction between preterism and futurism lies in the interpretation of apocalyptic literature, particularly the Book of Revelation. Preterism tends to interpret the symbolic language and prophetic imagery of apocalyptic texts as referring to events and figures of the early Christian era. Futurism, on the other hand, often interprets these passages as predicting future events that have not yet occurred. Saint Jerome, an early Church Father, acknowledged the complexities of interpreting apocalyptic literature when he remarked, “John’s Apocalypse… can be understood in many ways, just as this number [666] can be thought to have various interpretations.” Jerome’s perspective highlights the challenges inherent in interpreting apocalyptic texts, leading to differing eschatological viewpoints.

4. Historical Context and Expectation

Preterism places a strong emphasis on understanding biblical prophecies within their historical and cultural contexts. The fall of Jerusalem in AD 70 and the destruction of the Jewish temple are often cited as events that fulfill prophecies from the Olivet Discourse and other passages. Saint Augustine, in his “City of God,” reflected on the historical context of the early Church and the challenges it faced: “The City of God, therefore, while it sojourns on earth, calls citizens out of all nations, and gathers together a society of pilgrims of all languages, not scrupling about diversities in the manners, laws, and institutions.” Augustine’s emphasis on the earthly pilgrimage of believers aligns with a preterist perspective that sees the fulfillment of prophecies in historical events. Augustine also saw the concept of the 1000 year Millennium as an allegory beginning in the past and moving toward the future, but not as a literal 1000 years. This reveals the Catholic nuance of linking the past with the future in biblical interpretation.

5. The Role of Divine Providence for the Church

Both preterism and futurism engage with the concept of divine providence, albeit in different ways. Preterism highlights the ways in which God’s providential plan unfolded within the context of the Old Testament, life of Christ, and the early Church. On the other hand, futurism underscores the expectation of God’s providential intervention in future events, particularly the eschatological consummation of His plan. Saint Thomas Aquinas contemplated divine providence when he wrote, “The divine wisdom considers what is useful to the perfection of the universe, not to the particular good of one individual, and thus cares more for the community than for the individual.” Aquinas’s insight reveals that the Church is chiefly the extended reality in eschatology and links the life of Christ at His first coming with his Second Coming at the end of time. Protestants often lose this connection because they do not have a true doctrine of the Church connecting both Advents of Christ.

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