66. Paradoxically, the Apocalypse/end-times epoch begins anew with chapters ten and eleven, but it is really a continuity with 2,000 years of Catholic prophecy. Chapter twelve represents a continuity with the Apocalypse/end-times epoch (with all of the previous chapters and Fatima in 1917), but it really begins anew without 2,000 years of Catholic prophecy. That is why it is called the second timeline.
66A.
Our Lady's little cloud at Fatima may have some relation to this, as he is
Her guardian as well. The little cloud was also seen by Elias in the shape of a foot at Mount Carmel, Palestine, where St. Simon Stock would later be given the Scapular of the Order (of Carmelites) in 1245.
"Angel of Peace" (The Whole Truth About Fatima, p.61).
"Angel of Portugal" (Ibid, p.65).
Guardian Angel of Portugal (Ibid, p.79).
66B. His feet 'as pillars of fire' means to be incorporeal; or at least this description is meant to convey this. In chapter one, the apparition's feet were 'like unto fine brass, as in a burning furnace' which means solid, and not incorporeal.
68. We said three
beasts because the third is the 'image of the beast' (given
life by the second beast which comes up from the earth). The 'image of the
beast' represents him who 'had the wound by the sword, and lived'
(Wojtyla/John Paul 2) and is not the same as the first beast,
whose 'death's wound was healed'. The latter is the same who comes "up
out of the bottomless pit" (Apoc. 17:8) and "must be reckoned as the
eighth" (Apoc. 17:11~Knox). The second beast, who 'comes up out of the
earth', is ??
69. The Book Of Destiny, Kramer, p.117. Henceforth, all references to Apocalypse chapter ten from Haydock is here. All such references in The Book of Destiny are from here. All such references in The Apocalypse Of St. John by Fr. Sylvester Berry are from here.
70.
Some people opine that the conversion of Russia did not mean a full
conversion to the Catholic Faith. But if that were true, the
period of peace would make little sense, as all the rest of Catholic
prophecy concerns the victory of the Church over the world whether through the defeat
of her enemies, or their conversion, or even both. But in any case the 'little book' does not represent the third secret of Fatima (as we will see).
70A. This might really be a first timeline reference to prophecies already given. Or, additional prophecies which come about after whichever scenario is fulfilled (for instance Bl. Emmerich's vision). It stands to reason that during the period of peace new prophets would speak of the end with the approval of the pope.
71. To use a computer analogy, it is like a self-modifying program.
This programming practice is, or at least was, generally frowned upon,
as it might lead to unexpected consequences. However, it would be no
problem for Heaven to arrange such a thing.
It is not exactly a theological analogy or a conventional one, but it is the one which comes to mind. It so happens that computers began to be developed during the time the Apocalypse began to be fulfilled. Perhaps knowing something about them, particularly the early micros which anyone can program individually using a manual, is key to understanding certain things about Apocalypse. They are both logical.
Fr. Kramer states that "'There shall be no more delay' in the execution of God's judgments is the angel's oath". In a sense this is true, as the time remaining until the end is definitely shortened.
72. Before
we continue, another point might be made: When the angel says to
prophesy again to 'many nations, and peoples, and tongues, and kings',
this may be an oblique reference to the internet, or at least to the
availability of world-wide communications. The phrase speaks to the
widespread and far-flung dissemination of this message. It seems not to be in an
organized manner, as an encyclical; neither is it seemingly disseminated in an
organized manner by the cooperation of governments for each nation at
the time. But
though it is given world-wide, and being received in a scattered
fashion, it is nonetheless disseminated. Similar phrasing is found
also in Apoc. 7:9, 11:9, 17:15. At the least it means 'throughout the
whole world' in so many words, which for us today means the same thing
with the internet.
73. As nothing was known by us of these last two apparitions (Banneux and (Beauraing)
and until now, we should note a few pertinent details: Beauraing took
place from Nov. 29, 1932 to Jan. 3, 1933. Five children saw Our Lady 33
times in the garden of the convent of the Sisters of the Sacred Heart.
It was approved July 1949. Banneux took place from Jan. 15 to Mar. 2,
1933. It was approved August 1949.
The details that stand out are the last words of Our Lady in both cases:
(Beauraing)
Finally, the Queen of Heaven added these last words: "Do you love my
Son? Do you love me? Then, sacrifice yourselves for me. Goodbye".
(Banneux)
"I am the Mother of the Saviour, Mother of God. Pray a lot". Before
leaving her, the Virgin laid Her hands on her, saying, "Goodbye".
74.
An alternative for the 'seven thunders' might be Quito,
Paray-le-Monial (Our Lord), Rue-du-Bac, La Salette, Lourdes, Pontmain,
Fatima; or if they are all Marian, Knock instead of Paray-le-Monial.
However, it is thought best to keep to a commonality: They are all
Marian, and they all occurred after the great monarch could no longer
intervene. We recall that Bl. Emmerich's prophecy was the last extremity
of the possibility of his arrival. Rue-du-Bac (1831) must represent the
Rubicon past that point. We did not include Bl. Emmerich's visions
because they are not quite the same thing: they do not represent
'apparitions' in the same sense that the above-mentioned do.
75. We
might consider those last two (Banneux and Beauraing) in sequence with Fatima: In 1929, at Tuy,
Spain, Our Lady said to Lucia: "The moment has come in which God asks
the Holy Father to make, in union with all the bishops of the world, the
consecration of Russia to My Immaculate Heart, promising to save it by
this means". This request was ignored. Later, at Rianjo, Spain, in 1931,
Our Lady said: "Make it known to My ministers, given that they follow
the example of the King of France in delaying the execution of My
command, they will follow him into misfortune. It is never too late to
have recourse to Jesus and Mary".
Later,
Our Lord said to Lucia: "They did not wish to heed My request! …Like
the King of France they will repent of it, and they will do it, but it
will be late. Russia will have already spread its errors in the world,
provoking wars and persecutions against the Church. The Holy Father will
have much to suffer" (and afterwards was Banneux and Beauraing).
It
is perhaps at this point that the second timeline was locked in, but it
would not become official until 1958. The other apparitions related to
Fatima, such as Pontevedra, Tuy, and Rianjo are not considered each as
one of the 'seven thunders' because they are part of Fatima as a whole,
but not part of the sequence of apparitions of 1917. Fatima would
constitute one of the thunders.
As
for the Consecration of Russia to be done, but late, was Pius XII's
1952 action enough ?(On July 7, 1952, Pope Pius XII consecrated Russia
to the Immaculate Heart of Mary, in an Apostolic Letter To the Russian
People). The bishops were not involved. If Sr. Lucia's 1957 words to Fr.
Fuentes is any indication, it is in the negative. Our Lord's words do
not tell us how late it will be when it shall be done. They do indicate that,
when it is done, it would not prevent the consequences He listed,
because they were already happening or going to happen. If Russia's
errors were already spread in the world, that means it was not
prevented, which also means Russia's first error, the schism from the
papacy, was spread through the world when the events of 1958 came to
pass.
That is however a convoluted solution to the problem. Also there are those who think Russia's full conversion was never the intention. It could be that, when 'it was late', it was too late to obtain this conversion. Or, 'late' could be 'right at the end, but not too late' (Apocalypse chapter fourteen). But the best answer might be: If the book of life is unsealed the souls saved, or at least not condemned, in Russia would amount to the same thing. So it is, perhaps, moot.
75A. The difference in the translations gives a slightly different meaning: "... the mystery of God shall be finished, as he hath declared by his servants the prophets" and "...God’s secret design, made known by his servants the prophets, would be accomplished" (Apoc. 10:7, Challoner, Knox). Does this mean that there was a secret design of God the existence of which was made known by the prophets which is then finished, or does it mean that God's secret design, whatever it may be, was made known by the prophets, and that it has now come to the end ?
76. The
Gospel accounts spoke of 'false Christs, and false prophets'. Perhaps
they deliberately misinterpreted this very chapter ten of Apocalypse as the time 'that shall be no longer'. But we can go no further with this
line of thought.
77.
The sequence of events appears to flow naturally from the second woe
until St. John is told to measure the temple with 'a reed like unto a
rod'. Assuming that the army is of the beast which conquers the world, then at that point the holy city, too, would be "tread under foot" (Apoc. 11:2). The army moves for "an hour, and a day, and a month, and a year" (Apoc. 9:15). Presumably it is finished prior to the beginning of the beast's 'two and forty months'.
77A. The second beast is not called the false prophet until Apoc. 16:13. His presence in chapter eleven might thus be inferred as a false prophet but not the beast 'coming up from the earth'. However, this point goes nowhere. The thing is, a mistaken reading of Apocalypse might lead from chapter eleven straight to the vials (as the third woe, perhaps) if chapters 12-13 were understood to be the time that 'shall be no longer'.
77B. Indirectly, then, this tells us when the beast of chapter thirteen should appear: Right before the trumpets begin to sound; and as the seventh seal's opening is given at the beginning of that chapter, it probably means he appears right before the seventh seal itself is opened; and as the two witnesses' appearance parallel that of the beast, so also should the 144,000 elect be signed right around the time the two beasts of chapter thirteen appear. It may even be parallel with the seventh seal. The overall point is that instead of the chastisements called down by the two witnesses, there will be those specific ones 'announced' by the trumpets of the angels of Heaven.
The elect are not mentioned during the first four trumpets as they are during the fifth (Apoc. 9:4). However, the last three trumpets do not necessarily follow soon after the first four (see The Seven Thunders, The Nullification Of A Timeline, And A Paradox and its footnotes in section X). And in any case, it would be redundant, as they had just been 'signed' after the sixrth seal and prior to the seventh. In fact it is more indicative that the last three trumpets do not follow closely upon the first three.
As we think the sixth and seventh seal events will be Garabandal's 'Warning' and 'Miracle' we think the first four trumpets will be the 'Punishment'. Again, we must emphasize that this is a false prophecy (not of Heaven) being fulfilled; the devil announced it beforehand because he intended to cause it to be fulfilled when the time came. See "Last Three Seals In Our Time". What we do not know is what the antichrist will say about it, unless it is that 'the Punishment' is inevitable unless everyone follows him. Whereas the truth is it is inevitable in any case.
77C. If that is so, then the altered sequence of events would have the second woe happening for sure, even if the preceding five trumpets do not sound. The wording of chapter ten seems to imply this: "But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet..." (Apoc. 10:7 - Challoner) and "when the time came for the seventh angel to make himself heard, as he stood ready to sound his trumpet..." (Knox). This is another way of saying: "Even though the first four (or five) trumpets did not sound, when this angel sounds the trumpet, he is, as it were, the seventh"; or perhaps "this is the seventh angel in sequence if the first four (or five) had preceded him"; or even "this would be the seventh angel to sound in sequence, if seven angels did in fact sound the trumpet".
It is even possible the sixth angel never sounded the trumpet, but that what is described as the second woe came to pass anyway, as an element of the tribulation which must be common to both timelines. And the first was never implied to have come to pass in chapter eleven. What this means is that, in the first timeline, none of the trumpets are actually sounded except the seventh, as that is integral to the final end (Matt. 24:31) and so is common to both timelines. And as the final end is detailed in the Gospel accounts, it was not necessary to include it in Apocalypse chapter twenty.
No comments:
Post a Comment
--