Tuesday, December 27, 2016

It’s no miracle Christmas survives in the post-Christian west

 

And so this doleful year ends and Christmas is upon us, with an atrocity at a seasonal market in Berlin, with police foiling an ­alleged plan to attack St Paul’s ­Cathedral in Melbourne on Christmas Day, with the Canberra headquarters of the Australian Christian Lobby, Eternity House, being car-bombed, even though police say there was no religious motive, and against the background of a continuing religious and ethnic cleansing of Christians in the Middle East.
Christianity’s long ability to ­inspire both the love and the hatred of human beings ­continues.
 
In many parts of the world Christianity is thriving. It is on fire in Africa, expanding through the global south and there are many more Christians in China than there are members of the Communist Party.
But much of the West, with the partial exception of the US, is heading towards a predominantly post-Christian iden­tity. The main way Christianity is treated in public culture ranges from contempt and ridicule, to ­calumny and vilification, through to just being ignored and whitewashed from the public square, unless, very occasionally, it can be recruited to serve a fashionable cause.
Yet Christmas survives, even in the post-Christian West, as the most popular Christian festival, a symbol truly of universal appeal.
We all have our childhood memories of Christmas. For me it was midnight mass, black-and-white TV, presents at the foot of the bed, Bing Crosby’s White Christmas, the roster of movies we seemed to watch every year — It’s a Wonderful Life, Miracle on 34th Street, Going My Way — all long gone now.
It would take a fantastic curmudgeon to deny the happy sentimentality of Christmas, for much that is good is wrapped up in that sentimentality.
But as our society leaves Christianity behind, it is a pitiful fact the content of Christianity, and especially the content of Christmas, has all but passed out of collective consciousness.
Given that for most of the past 2000 years, until about five minutes ago, Christianity shaped Western civilisation, this sheer and wilful ignorance, entirely separate from the question of belief, is an extreme version of a perverse kind of intellectual self-harm. And to deny students especially any real knowledge of their own ­inheritance seems to mount perversity on perversity.
For Christmas, as traditionally understood in Western culture, is the most radical event in human history. The claims of the Christian religion, which centre on Christmas, are the most stupendous that have ever been made.
Consider just four of the most astonishing claims of Jesus, and of Christianity, arising out of Christmas: that Jesus is God and that God for a time was a child, that God alone is the principle of all goodness, that the devil is a real character always about and that Jesus can work miracles.
One common post-Christian way of understanding Jesus is to think of him as a good and kindly man who provided great moral teaching, a kind of early Mahatma Gandhi, and that others, ­especially the historical church, have attributed divinity to him that he never claimed.
The problem is this doesn’t ­accord with the facts at all. Jesus himself, and the Gospels generally, constantly claim that Jesus is God, not a messenger of God, not a teacher inspired by God, not an angel, still less the leader of a social movement, but actually God.
No other historical figure who founded a significant religion has ever made this claim. Therefore, as Christians used to point out, there are only three possibilities for Jesus. Either he was a deluded fantasist, a profoundly brilliant charlatan or indeed he was and is God.
One of the best ways to try to understand the cultural and historical import of Christianity is ­actually to read the Gospels. There are mysteries in them but overall they are abundantly clear on all the big points.
Did Jesus claim divinity? In St John’s Gospel, Jesus says: “I tell you the truth, before Abraham was born, I am.”
John’s Gospel, by the way, is one of the greatest works of literature in human history. Read it just for the literary experience, preferably in an older translation. Modern translators have tried to render the Bible in all the soaring prose of a telephone directory but even they cannot disguise the majesty and drama and sweep of John’s language.
In many passages, John refers to Jesus as “the word” and begins his Gospel thus: “In the beginning was the word, and the word was with God and the word was God.”
In Mark’s Gospel, when asked if he is the Christ, the son of God, Jesus replies: “I am.” Not much equivocation there.
Elsewhere in John’s Gospel, Jesus declares: “I am the resur­rection and the life. Whoever ­believes in me will live, even though he dies.”
Later, Jesus returns to the same theme: “I am the way, the truth and the life, no one comes to the Father except through me.”
The point of these quotations, and there are many others to the same effect, is not to convince anyone that Christianity is true but just to make clear the uncompromising nature of the claims Jesus made.
Jesus proclaimed that he is God and that, incidentally, God created all the universe.
These are the most radical and paradigm-shattering claims ever made in human history. They may be wrong but it is surely worth knowing something about them.
The other claim entailed there is that salvation, eternal life, is available only through Jesus. This leads traditional critics of Christianity to describe a jealous God, as though God were just one person among many but demanding all the attention.
Catholic Cardinal George Pell addressed this in his justly famous debate with the atheist Richard Dawkins. Asked if non-Christians could expect salvation and eternal life, Pell answered yes, anyone who sought the good and moves ­towards God might find salvation. Pell outraged some Christians and surprised some atheists, but this is the official position in the Catholic catechism. It shows that while the basic messages of the Gospel are clear enough, there is still a need for ­interpretation. The ­inclusive view of salvation rests on the sovereignty and authority of Jesus. He alone decides who ­approaches the father so it’s not up to anyone else to judge.
But there is a much deeper point. As Jesus frequently ­declares in his teaching, everything that is good comes from God. It takes only the smallest extrapolation to realise that when being asked to worship God, it is not just to choose one person, God, among others, but to choose the very principle of goodness. Since God is the principle of goodness, the jealous god is jealous that people should choose good over evil.
That is not everything that a Christian believes but it illustrates that the message of Jesus, at least as claimed by Jesus, is universal, it is for Christians and non-Christians alike.
Which leads to another ­piquant question: why do Christians believe in and practise Christianity if they also believe that non-Christians can find salvation? The answer is simple: ­because they believe Christianity is actually true, which is the only reasonable basis for any serious commitment to Christianity at all.
Two smaller but hardly less revolutionary, to modern sensibilities, features of the Gospels are the presence of the devil and the near ubiquity in the Gospels of miracles.
A little over 40 years ago, the devil made a big comeback in Hollywood through The Exorcist. Hollywood has never quite wanted to dispense with him as he’s such an arresting character. But now he’s right out of fashion. The recent Marvel Comics’ Doctor Strange movie felt obliged by the zeitgeist to give an entirely materialist explanation of the hero’s powers, which in the original had much to do with the ­occult.
But you cannot really believe anything of Jesus without believing in the real existence of the devil, for Jesus frequently talked about him and the devil is central to key Gospel episodes.
Pope Francis is immensely popular, in part because of his ­social justice messages. He is an Argentinian Pope who seems to ­interpret all economic matters through the very distinctive Argen­tinian experience. But of course, as the Pope himself often acknowledges, the Pope has no special authority on economics.
The media tends, however, to more or less ignore what the Pope says about religion, and he ­frequently talks about the devil.
Miracles are equally unfashionable. But in the Gospels, Jesus performs nearly 40 separate miracles. He spends a great deal of his time performing miracles. Intellectually, it is perfectly sensible to try to interpret the Gospels and not just read them without any ­interpretation at all. But as with all great works of literature, inter­pretation is entirely secondary to actually reading the work in the first place.
It’s pretty clear that unless the Gospels are absolutely full of lies, in which case the only reason for reading them is historical curiosity, miracles are a central part of the deal of the teachings of Jesus.
Of course, logically it’s hard to believe in God at all and not ­believe in miracles. Otherwise the proposition is God cannot do anything that we can’t do ourselves, in which case there is ­almost no meaning in the word God.
This is the quiet position of ­almost all believing Christians. Peter Costello, in his memoirs, ­attributes the recovery of his wife from a grave illness in part to the miraculous. Kevin Rudd, who I think quite nobly disclosed his Christian faith, was once asked point-blank whether he believed in miracles and answered point-blank that he did.
Yet in most circles, to assert a belief in miracles today would be to court instant ridicule.
The neglect of the wellsprings of Western civilisation in our education, and in our culture more generally, is one of the drolly miraculous elements of our own time. To desire not just to reject Christianity but to determine not to know anything much at all about it is weird and would be incomprehensible in any other field.
Though it is available to all cultures, Christianity built Western civilisation which, presumably, we still have some use for. Imagine wanting to continue to use a bridge but being determined to suppress the knowledge of how the bridge was built.
The wonders of Christmas are endless.
….
 
 

Monday, December 12, 2016

With Mary as Mother we are never orphans

Pope Francis celebrates Mass for the Feast of Our Lady of Guadalupe, patroness of the Americas, in St. Peter's Basilica - ANSA                      

Pope Francis celebrates Mass for the Feast of Our Lady of Guadalupe, patroness of the Americas, in St. Peter's Basilica - ANSA

12/12/2016 19:05
(Vatican Radio)  Pope Francis celebrated Mass on Monday evening in St. Peter’s Basilica for the Feast of Our Lady of Guadalupe, patroness of the Americas.


In his homily for the celebration, Pope Francis reflected on how the Feast of Our Lady of Guadalupe reminds us that we are not orphans, saying she teaches us to look on our brothers and sisters with her eyes full of love.


The Holy Father said, “We must certainly learn from [her] receptive and servile faith… learn from this faith which knows how to insert itself within history to be salt and light in our lives and in our societies.”
In contrast, he lamented the current direction of human society, which he said is “ever more marked by signs of division,” calling it “a society of distrust”.
“A society which likes to boast of its scientific and technological advances but which has turned a blind and insensitive eye to the thousands of faces which get lost on the way, excluded by the blinding pride of a few.”


The Holy Father said, “Our beloved American continent has grown accustomed to seeing thousands and thousands of children and young people on the street, begging and sleeping in train stations or wherever they find space… And they feel that there is no space for them on the ‘train of life’”.
He said, “In the face of these situations, we need to say with Elizabeth: ‘Blessed are you because you believed’, and learn from this receptive and servile faith which characterized and characterizes our Mother.”


The Pope went on to say the Feast of Our Lady of Guadalupe reminds us we have a mother.
“Celebrating Mary is, above all, to remember our Mother, to remember that we are not and never will be an orphan people. We have a Mother!... And where there is the Mother, brothers may quarrel but a sense of unity will always prevail.”


Pope Francis concluded by saying Mary’s faith led her to love and serve.
“Celebrating Mary’s memory is to celebrate that we, like her, are called to get up and go towards others with the same vision, with her same bands of mercy, with her same gestures.”


....
Taken from: http://en.radiovaticana.va/news/2016/12/12/pope_celebrates_mass_for_feast_of_our_lady_of_guadalupe/1278571

Tuesday, December 6, 2016

Immaculate Mary Ark of the Covenant

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 by
Damien F. Mackey
  
 
“In our modern Bibles, there is a chapter division between the appearance of the Ark of the Covenant and the description of the “woman clothed with the sun.” But chapter divisions were added in the Middle Ages to make the books of the Bible easier to refer to. John did not make any divisions: he wrote straight through from Revelation 11:19 to Revelation 12:1 without a break”.
  
 


The human activity discussed in Part Three (i), of ‘cleaving across the real structure’ of things, for some legitimate utilitarian purpose, rather than patiently studying ‘the thing as it is in itself’ (Immanuel Kant’s das Ding an sich), is apparent from the artificial re-arranging of the Book of Genesis into 50 chapters each consisting of multiple verses - whereas the book in-itself naturally falls into those eleven toledot (‘family history) divisions as discussed in my:


Structure of the Book of Genesis


Today we would be hard put to live without those familiar chapters and verses, artificial though they be, which can serve as a handy mnemonic device and points of reference. However they, because they are artificial, can also have the unfortunate effect of hindering one from properly grasping the original intention and meaning of the author(s) of the text.
This is well exemplified when we turn from the first book of the Bible, Genesis, to the last, Revelation. Dr. Scott Hahn, writing of what he calls “The Ark of the New Covenant”, explains how St. John the Evangelist’s intended meaning gets completely lost due to the thematic discontinuity caused by the artificial division of Revelation’s Chapters 11-12 (https://stpaulcenter.com/studies/lesson/lesson-three-the-ark-of-the-new-covenant):


A. The Ark Reappears in Heaven



Luke uses parallel language and images to make his point. But John, the author of Revelation, tells us directly that he saw the Ark of the Covenant - the holy object that had been lost since Jeremiah’s time - in a vision.
“Then God’s temple in heaven was opened, and the ark of his covenant could be seen in the temple. There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm. A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth” (see Revelation 11:19 and Revelation 12:1-2).
This is a strange string of images, almost overwhelming - like much of the book of Revelation. But certainly the statement that the Ark of the Covenant was visible must have caught the attention of the first people who heard the vision.
If the Ark had been seen, then the time Jeremiah spoke of must have come: the time when “God gathers his people together again and shows them mercy,” the time when “the glory of the Lord will be seen in the cloud, just as it appeared in the time of Moses” (see 2 Maccabees 7-8)
And indeed the sights and sounds are the same as in the time of Moses - storm and earthquake:
“There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm” (see Revelation 11:19).
“On the morning of the third day there were peals of thunder and lightning, and a heavy cloud over the mountain, and a very loud trumpet blast, so that all the people in the camp trembled . . . Mount Sinai was all wrapped in smoke, for the LORD came down upon it in fire. The smoke rose from it as though from a furnace, and the whole mountain trembled violently” (see Exodus 19:16, 18)
Naturally, we want to hear more about the rediscovered Ark of the Covenant. And John goes on to describe what he sees: “a woman clothed with the sun” (see Revelation 12:1).
In our modern Bibles, there is a chapter division between the appearance of the Ark of the Covenant and the description of the “woman clothed with the sun.” But chapter divisions were added in the Middle Ages to make the books of the Bible easier to refer to. John did not make any divisions: he wrote straight through from Revelation 11:19 to Revelation 12:1 without a break.
In the dream-like but deeply significant logic of John’s vision, the Ark of the Covenant is “a woman clothed with the sun.”

 

B. The Woman Clothed With the Sun



And who is this woman?
“She was with child and wailed aloud in pain as she labored to give birth ” (see Revelation 12:2).
“She gave birth to a son, a male child, destined to rule all the nations with an iron rod. Her child was caught up to God and his throne” (see Revelation 12:5).
The one destined to rule the nations with an iron rod (a shepherd’s rod) is the Lord’s Anointed, the Messiah or Christ (see Psalm 2). The “woman clothed with the sun,” whom John sees when he looks at the Ark of the Covenant, is the Mother of the Christ.

 

C. What Makes Mary the Ark of the New Covenant?

 
The Ark of the Covenant was the sign of God’s real presence among His people. In Jesus Christ, born of Mary, God was really present among his people in an even more direct way.
The Ark held the Word of God written in stone. Mary bore the Word of God in flesh.
The Ark held the bread from heaven, a foreshadowing of the Eucharist (see 1 Corinthians 10:1-4). Mary bore the Bread of Life, Jesus Christ (see John 6:48-50).
The Ark contained the rod of Aaron, symbol of his priesthood. Mary bore Jesus Christ, our High Priest (see Hebrews 3:1).
If the Ark of the Covenant was holy, then by the same standards Mary is even holier. As Mother of God, she is the Ark of the New Covenant, bearing Jesus Christ, the Word of God, the Bread of Life, our great High Priest. That is not a re-interpretation of the Gospel: it is a truth made clear by the New Testament writers themselves.
[End of quote]


For more on this fascinating subject, see the following article:
'The Marian Dimension'. Part Three: Mary as New Ark of Covenant

Saturday, December 3, 2016

The Face of Mercy

The Face of Mercy 
 

Description

Pope Francis has inspired millions by urging the world to embrace Mercy. The essence of this call is revealed in The Face of Mercy, an extraordinary new documentary film narrated by Jim Caviezel.

Watch its story unfold, from St. Faustina's powerful visions of a merciful God, to her countryman Pope John Paul II who propelled the message of Divine Mercy onto the world stage. Weaving together theology and history with modern testimonials and visual effects, this stirring film creates a remarkable tapestry of what constitutes the face of mercy in our modern world.

Meet the woman who found freedom in forgiveness after seeing her family wiped out by genocide; the former-NFL linebacker who walked away from football to share Christ's mercy with the homeless; the baseball player who traded MLB ambitions for the monastery; and the young widow who chose mercy towards her husband's killer.

These moving testimonies offer compelling proof that Divine Mercy is not some abstract theology – it is alive, it is present, and it will transform the world.

Some of the many well-known people featured in this film include Scott Hahn, Fr. Michael Gaitley, Andrezej Duda (President of Poland), George Weigel, Eric Mahl, Immaculee Ilibigaza, Cardinal Marc Ouellet, Fr. Seraphim Michalenko (Vice Postulator for St. Faustina), Vinny Flynn, Fr. Donald Calloway, and others.

....

Taken from: http://www.ignatius.com/Products/FMER-M/the-face-of-mercy.aspx
 
 

Monday, November 14, 2016

Beyond the “Second Coming”

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by

 Damien F. Mackey

 

 

 

 

 

 

 

Were Jesus Christ and his Apostles deluded about the Second Coming?

Did they pass on to us the wrong time-table?

 

 

 

 

 

 

Introduction

 

When we compare what Jesus Christ, St. John, the author of Revelation, and Paul the Apostle had to say about the “coming” of the Lord with what modern-day Christians have to say about it, we encounter a radical difference in time concept.  

In the first case, the pre-modern one, the emphasis is upon the shortness of time.

Jesus stated emphatically (Matthew 16:28; cf. Luke 9:27): Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom’.

According to John (Revelation 1:1a, 3): “This is the revelation of Jesus Christ, which God gave Him to show His servants what must soon [Gk. tachos] take place .... Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near”.

Paul wrote similarly in various places. Here I take just 1 Thessalonians 5:23: “Now may the God of peace himself sanctify you wholly, and may your spirit, and soul, and body, all together be preserved blameless at the appearing of our Lord Jesus Christ”.

Typical of the modern view is the ‘slingshot’ effect, sling-firing these prophecies right away from the time of Christ and squarely into our modern era. For example, Fr. William Saunders has written (in “The Second Coming of the Lord and the Last Judgment”): https://www.ewtn.com/faith/teachings/judga2.htm

 

As Catholics, we are mindful and profess in our Creed that Christ will come again to judge the living and the dead. The Second Vatican Council's "Dogmatic Constitution on the Church" states, "Already the final age of the world is with us and the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real though imperfect" (No. 48). To try to grasp the when, what and how of this Second Coming and last judgment, we really need to glean the various passages in Sacred Scripture to see how our Church has interpreted them. They are united in one drama.

Our Lord in the Gospel spoke of His second coming. He indicated that various signs would mark the event. Mankind would suffer from famine, pestilence and natural disasters. False prophets who claim to be the Messiah will deceive and mislead people. Nations will wage war against each other. The Church will endure persecution. Worse yet, the faith of many will grow cold and they will abandon the faith, even betraying and hating one another. (Confer Mt. 24:4-14; Lk 17:22-37) St. Paul describes a "mass apostasy" before the Second Coming, which will be led by the "son of perdition," the "Man of Lawlessness," the "adversary who exalts himself above every so-called god proposed for worship." This "lawless one" is part of the work of Satan, and with power, signs, wonders and seductions will bring to ruin those who have turned from the truth. However, "the Lord Jesus will destroy him with the breath of His mouth and annihilate him by manifesting His own presence." (Cf. 2 Thes 2:3-12) The Catechism affirms, "God's triumph over the revolt of evil will take the form of the last judgment after the final cosmic upheaval of this passing world" (No. 667). Our Lord will come suddenly. "The Son of Man in His day will be like the lightening that flashes from one end of the sky to the other" (Lk 17:24). St. Peter predicts, "The day of the Lord will come like a thief and on that day the heavens will vanish with a roar; the elements will be destroyed by fire and the earth and all its deeds will be made manifest" (2 Pt 3:10).

Death will be no more. The dead shall rise and those souls who have died will be united again to their bodies. All will have a glorious, transformed, spiritualized body as St. Paul said, "He will give a new form to this lowly body of ours and remake it according to the pattern of His glorified body..." (Phil 3:21).

At this time, the final, or general judgment will occur. Jesus said, "Those who have done right shall rise to life; the evildoers shall rise to be damned" (Jn 5:29). Our Lord described this judgment as follows: "When the Son of Man comes in His glory, escorted by all the angels of heaven, He will sit upon His royal throne and all the nations will be assembled before Him. Then He will separate them into two groups, as a shepherd separated sheep from goats" (Mt 25:31-32).

Here each person will have to account for his conduct and the deepest secrets of his soul will come to light. How well each person has responded to the prompting of God's grace will be made clear. Our attitude and actions toward our neighbor will reflect how well we have loved our Lord. "As often as you did it for one of My least brothers, you did it for Me" (Mt 25:41).

Our Lord will judge us accordingly. For those who have died and already have faced the particular judgment, their judgment will stand. Those living at the time of the Second Coming will receive judgment. Those who have rejected the Lord in this life, who have sinned mortally, who have no remorse for sin and do not seek forgiveness, will have condemned themselves to hell for all eternity. "By rejecting grace in this life, one already judges oneself, receives according to one's works and can even condemn oneself for all eternity by rejecting the Spirit of love” (Catechism, No. 678). The souls of the righteous will enter heavenly glory and enjoy the beatific vision and those who need purification will undergo it.

We do not know when the Second Coming will occur. Jesus said, "As to the exact day or hour, no one knows it, neither the angels in heaven nor even the Son, but only the Father. Be constantly on the watch! Stay awake! You do not know when the appointed time will come" (Mk 13:32-33).

[End of quote]

 

This appears to me to be a confusing of the “Second Coming”, or at least of the “coming” predicted by Jesus Christ in Matthew 16:28: ‘Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom’, with the “Final Coming”.

(For Catholic readers, in particular, this latter was spoken of by Jesus, the Divine Mercy, to Sister Faustina: “You will prepare the world for My final coming”. (Diary 429).

 

Image result for divine mercy sister faustina

 

As the Americans say, Let’s do the math.

First: “In the Gospel the Lord shows us that His first coming was in humility, as a Servant, to free the world from sin”. http://www.ewtn.com.au/devotionals/mercy/coming.htm

Second: His soon-to-take-place “coming” as gleaned from the quotes above, follows that one. And it is this particular “coming” that I would designate the “Second Coming”.

Last: There is yet to be a Final Coming, as indicated by the Catechism: “God's triumph over the revolt of evil will take the form of the last judgment after the final cosmic upheaval of this passing world” (No. 667). The Last Judgment.

 

“Must Soon Take Place”

 

Revelation is a book of urgency. The events it describes were to happen soon. When the Bible says “soon”, it means soon, as in the case of the birth of Isaiah’s Immanuel - not in the Third Millennium! We learn that lesson when we start reading Revelation at its beginning. Plato, in The Republic, had stated an important maxim: “The beginning is the most important part of the book”, and this principle holds a special significance for the would-be interpreter of Revelation.

“Unfortunately”, as Kenneth L. Gentry Jr. has rightly noted (TEMPORAL EXPECTATION IN REVELATION): https://postmillennialismtoday.com/2013/12/02/temporal-expectation-in-revelation/ “too many prophecy enthusiasts leap over the beginning of this book, never securing a proper footing for the treacherous path ahead”.

The key to Revelation is found in St. John’s beginning, as quoted above.

But, in case we missed it, John repeats this soon-ness at the very end (22:6):

 

The angel said to me, ‘These words are trustworthy and true. The Lord, the God of the spirit of the prophets, sent His angel; to show His servants the things that must soon take place’ .... Then he told me, ‘Do not seal up the words of the prophecy of this book, because the time is near’.

 

Just as it would have been senseless for Isaiah’s “sign” for king Ahaz to have been something that would not occur until 700 years later, so would John the Evangelist, according to Gentry: “... be taunting [the churches] mercilessly if he were discussing events two thousand or more years distant. God answers the anxious cry “How long?” by urging their patience only a “little while longer” (6:10-11). Revelation promises there will no longer be “delay” (10:6).

The angel’s command to St. John not to seal up the scroll is also tellingly in favour of this “soon” interpretation. The prophet Daniel, by contrast, had been commanded by the angel to keep his “words secret and the book [scroll] sealed until the time of the End”, because the things Daniel was shown were not to happen for a long time in the future - in fact several hundred years later, in the time of the Apostles’ generation. For Our Lord himself had, during his important Olivet Discourse when facing the Temple of Jerusalem, referred to the “abomination that makes desolate of which the prophet Daniel spoke” (Matthew 24:15; cf. Mark 14:13).

We know from Josephus’s history that the Roman armies of Cestius Gallus, that came up to (and surrounded) Jerusalem in 66 AD, and had all but conquered the city, had suddenly, most strangely, retreated. Even Josephus recognised the hand of Providence in this most unexpected turnabout. Many Jews, he said, fled the city at the time - no doubt e.g. those obedient to Jesus Christ’s Olivet warning. And Josephus is correct in seeing this intermission as only intensifying the pressure ultimately, so that with the return of the Roman armies the final destruction of Jerusalem, when it came (in 70 AD), would be total. Thus would be fulfilled Our Lord’s prophecy that ‘Jerusalem will be trampled on by the Gentiles until the time of the Gentiles are fulfilled’ (Luke 21:24).

St. John recalls this in Revelation 11:2: “But exclude the outer court [of the Temple]; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months”.

As Kenneth Gentry has observed: “... the trampling of the temple in AD 70 (Dan. 9:26-27) after its “abomination” (9:27; cf. Matt. 24:15-16; Luke 21:20-21) ends the Gentiles’ ability to stamp out the worship of God. In Daniel 9:24-27, Matthew 23:38-24:2, and Revelation 11:1-2, the “holy city” and its Temple end in destruction”.

But how do the “times of the Gentiles” relate to the forty-two months of Revelation 11:12)? Well, the period would range from the spring of 67 AD - when Emperor Nero sent his general, Vespasian, to put down the revolt of the Jews - to August 70 - when the Romans breached the inner wall of Jerusalem, transforming the Temple and city into a raging inferno: a period of forty-two months.

The five months of Revelation 9:5 pertain specifically to the period when the Jewish defenders held out desperately (one might say, fanatically), from April 70 - when Titus began the siege of Jerusalem - until the crescendo at the end of August. According to Gentry (61): “This five months of the Jewish war happens to be its most gruesome and evil period” (cf. Wars, 5.1.1, 4-5; 10:5; 12:4; 13:6).

 

 

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