God's declaration of Truth
GOD HAS SHOWN MERCY. FOR THOSE WHO REJECT THAT, THERE IS ONLY THE JUSTICE AND VENGEANCE OF GOD WHICH IS ETERNAL DAMNATION.
Luke Chapter 19
The words of Our Only Lord and Saviour Jesus Christ in red. 19:10 "For the Son of man is come to seek and to save that which was lost." 19:11 As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately be manifested. 19:12 He said therefore: "a certain nobleman went into a far country, to receive for himself a kingdom and to return. 19:13 And calling his ten servants, he gave them ten pounds and said to them: Trade till I come.
19:14 But his citizens hated him and they sent an delegation after him, saying: 'We will not have this man to reign over us.'
19:15 And it came to pass that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading, 19:16 And the first came saying: 'Lord, thy pound hath gained ten pounds.'
19:17 And he said to him: 'Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.' 19:18 And the second came, saying: 'Lord, thy pound hath gained five pounds.' 19:19 And he said to him: 'Be thou also over five cities.' 19:20 And another came, saying: ' Lord, behold here is thy pound, which I have kept laid up in a napkin. 19:21 For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.' 19:22 He saith to him: 'Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down and reaping that which I did not sow. 19:23 And why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury?' 19:24 And he said to them that stood by: 'Take the pound away from him and give it to him that hath ten pounds.' 19:25 And they said to him: 'Lord, he hath ten pounds.' 19:26 But I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him. 19:27 But as for those my enemies, who would not have me reign over them, bring them hither and slay them in my presence." 19:28 And having said these things, he went before, going up to Jerusalem. 19:29 And it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples, 19:30 Saying: "Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose it and bring it.
19:31 And if any man shall ask you: 'Why are you loosing it?' You shall say thus unto him: Because the Lord hath need of it.' " 19:32 And they that were sent went their way and found the colt standing, as he said unto them. 19:33 And as they were loosing the colt, the owners thereof said to them: "Why are you loosing it? 19:34 But they said: "Because the Lord has need of it." 19:35 And they brought it to Jesus. And casting their cloaks over the colt, they set Jesus on it. 19:36 And as he went, they spread their cloaks upon the road. 19:37 And when he was drawing near, being now at the descent of the Mount of Olives, the whole company of his disciples began to rejoice and to praise God with a loud voice, for all the miracles that they had seen, 19:38 Saying: "Blessed is he who comes as king, in the name of the Lord! Peace in heaven and glory in the highest!" 19:39 And some of the Pharisees, from the crowds, said to him: "Master, rebuke thy disciples." 19:40 He said to them: "I tell you that if these keep silence, the stones will cry out." 19:41 And when he drew near, seeing the city, he wept over it, saying: 19:42 "If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes. 19:43 For the days shall come upon thee: and thy enemies shall cast a trench about thee and compass thee round and straiten thee on every side, 19:44 And beat thee flat to the ground, and thy children who are in thee. And they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation."
19:45 And entering into the temple, he began to cast out them that sold therein and them that bought. 19:46 Saying to them: "It is written: My house is the house of prayer. But you have made it a den of thieves." 19:47 And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him. 19:48 And they found not what to do to him: for all the people were very attentive to hear him.
The Second Epistle of St. Paul to the Thessalonians
The day of the Lord is not to come till the man of sin be revealed. The apostle's teachings are to be observed.
2:1 And we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him: 2:2 That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle. as sent from us, as if the day of the Lord were at hand.
Chap. 2. Ver. 2. Spirit . . . utterance. . . letter indicate three possible sources of their belief that the parousia is imminent. Spirit refers to some falsely claimed revelation, utterance may be a statement of Paul’s which was misunderstood, or wrongly attributed to him, the letter seems to be one forged in Paul’s name.2:3 Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition
Ver. 3. . . The parousia must be preceded by a great apostasy, i.e., a great religious revolt, and the advent of the man of sin, i.e., Antichrist. Son of perdition, one entirely deserving of eternal punishment.
Ver. 3. The day of the Lord will not come. These words have been inserted to complete the sentence, which in the original is elliptical. The expanded reads "Let no man deceive you by any means: for the day of the Lord will not come unless there come a revolt first, and the man of sin be revealed, the son of perdition"
2:4 Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.
Ver. 4. In the temple, that of Apostate Jerusalem which the full consensus of the Church Fathers declare he will rebuild - i.e. the Temple of Remphan; and in the Apostate shell of the former Christian church, which he perverts to his own worship: as the Freemasons have done to the Vatican.
Ver. 4. Antichrist will be characterized by great impiety and pride. He sits in the temple of God, etc. He will aspire to be treated as God and proclaim that he is really God.
2:5 Remember you not that, when I was yet with you, I told you these things? 2:6 And now you know what restrains him, that he may be revealed in his proper time.
Ver. 6. What restrains him. The Thessalonians knew the obstacle. We also know that it is Jesus Christ.
2:7 For the mystery of iniquity is already at work: only that he who is at present restraining it, does still restrain, until he is gotten out of the way.
Ver. 7. Mystery of iniquity, the evil power of Satan’s threefold prevarication and total Apostasy from God, of which Antichrist is to be the public exponent and champion. He who is at present restraining it. The obstacle is now spoken of as a person. Some point out that Michael the archangel and his heavenly army are obstacles, and this is true, which now prevent the appearance of Antichrist – but the primary obstacle is, as St. Justin Martyr teaches: Jesus Christ Himself; when the great Apostasy is complete, then in effect, Christ is “gotten out of the way.”2:8 And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him
Ver. 8. When Christ appears in glory, He will inflict defeat and death on Antichrist by a mere word of command.2:9 Whose coming is according to the working of Satan, in all power and signs and lying wonders:
Ver. 9 – 10. By the aid of Satan Antichrist will perform prodigies which men will falsely regard as miracles, and by means of which they will be led to adopt sinful practices.2:10 And with all wicked deception to those who are perishing. For they have not received the love of truth that they might be saved. 2:11 Therefore God shall send them the operation of error, to believe lying:
Ver. 11. God shall send. . .That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth.
Ver. 11. 'God sends.' God will allow their willful rejection of truth to have its natural results of spiritual blindness, impenitence and damnation. A misleading influence, or, “a delusion.” The operation of error - the Greek reads: "energian planes" or literally the energy of delusion, which is exactly and actually the fallen spirits of the devils and demons conjured by pagan religion, especially by idolatry. NOW, currently, the Assisi delusion of the Apostates, Ratzinger and Wojtyla and many others present with them, is a very real and prime example. To give oneself over to this is to invite utter and complete damnation of oneself by God.2:12 That all may be judged who have not believed the truth but have consented to iniquity. 2:13 But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
Ver. 13. First-fruits, i.e., earliest believers in the gospel. Some manuscripts read: “from the beginning.” That is, God called them from all eternity.2:14 Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ. 2:15 Therefore, brethren, stand fast: and hold the teachings, which you have learned, whether by word or by our epistle.
Ver. 15. Teachings, i.e., his teachings whether given orally or in writing. Concerning Apostolic teaching – the oral is included in the written at the point we have the whole New Testament complete, i.e. with the completion of St. John’s Gospel.
2:16 Now our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,2:17 Exhort your hearts and confirm you in every good work and word.
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A few words
The articles posted in the main here are from a variety of sources and perspectives, but all based on the unchangeable truth that all law comes from God, or if it is something that pretends a legalism but does not agree with God's law, then it is nothing lawful at all; the Noachide nonsense is the prime example of that which is not at all lawful. See the right side pane and below the posts at the bottom of the page for a number of sources that help shed light on this. All copyrighted sources are quoted and used for comment and education in accord with the nonprofit provisions of: Title 17 U.S.C., Section 107.
By Command of God
Eucharist in house churches Commanded by God - HE COMMANDS TO NOT HAVE ANYTHING TO DO WITH THE VATICAN WHICH HAS ALREADY BECOME TOTALLY APOSTATE AND DIABOLIC AT THIS POINT.
The Justice of God: New Testament Prayer, Psalms Hymns and Canticles, and first century Communion in full
Traditional Catholic Prayers: Office of the Hours for the Week
Go Here: The Return of Christ
And here: Parousia of Jesus Christ Our Lord
The Promise of His coming. His commands to prepare and be worthy.
Statement of what is happening in the world in connection with the Second Coming of Our Lord and Saviour Jesus Christ.
Nuzul i Isa and Qiyamah, the Parousia of Jesus Christ Our Lord and His judgement of all men that have ever lived.
Rv:22:7 Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
Tuesday, June 4, 2013
The Antichrist: Rev. Paschal Huchede's view of the Antichrist
IV. Extraordinary Success. Elias and Enoch will Return
It is certain that neither Elias nor Enoch are dead. It is written, Enoch walked with God and disappeared. (Gen. 5:22-24). Enoch, according to the wise man, was pleasing to God, who placed him in paradise. (Ecclesiasticus 44:16). And St. Paul says that Enoch was removed, that he might not see death. (Heb. 11:5). The Scripture is still more explicit relative to Elias. He is said to have been walking in company with Eliseus on the banks of the Jordan when he was carried off in a fiery chariot to heaven. (4 Kings 2:11). Eccelsiasticus (48:9) and Machabees (Book 1, 2:58) allude to the same fact. All the Fathers are in perfect accord on this point and teach it as an apostolic tradition; we shall quote here only St. Irenaeus (Lib. 4, c.30). The disciples of the Apostles say that those who were carried off from this world otherwise than by death were placed in a terrestrial paradise and that they will remain there till the end of the world in an incorruptible state.
Theologians assign many reasons for this signal favor. They maintain that God desired to show by the preservation of these two men during so many centuries the possibility of the indefinite permanence of man upon earth and to confirm our faith in the general resurrection of the body, for, as the sequel will show, these men shall die and rise again at the Last Judgment.
V. Conjectures on the Place of Their Sojourn and on the Kind of Life They Lead
Where are they? No one knows. Ecclesiasticus says that Enoch was translated to paradise (44:16), whence some of the holy Fathers have concluded that they dwell in the terrestrial paradise; but the term "paradise" is amphibological and may signify any place of repose and delight, for it appears to be certain that the terrestrial paradise no longer exists, at least since the Deluge. Some of the Fathers, with St. Jerome, believe that they have been translated to some heavenly body. (Hier, in Amos. 9). It is in this way that they account for the fact of Elias being carried off in the heavens. But the word heaven may also mean the atmosphere with which the earth is surrounded. Hence it is more probable that they were conveyed to a part of the earth yet unexplored, a delightful paradise that will not be discovered before the end of the world. (Suarez de Myst. vit. Christi.).
But how do they live in this unknown place since it is certain that they are not yet in a glorified state? They know God only by the same means we do, namely, by faith and reason, or contemplation; they do not behold Him face to face, as do the elect. Their bodies are not yet endowed with the qualities of those that are glorified. However, it is certain that their life is different from ours. As St. Augustine remarks (de peccat. merit 3), their life is neither of earth nor of heaven. They are no longer pilgrims in this world, and it is very probable that they are unable to merit until they return to this life again. St. Thomas asserts that they live on the fruit of the Tree of Life, which was Adam's food before he sinned. Or, to speak more correctly, with St. Jerome (Epist. ad Panmach.), their bodies are spiritualized, and consequently do not need food as we do to sustain life. If they use any, it must be a spiritual food which God knows how to furnish. This opinion of St. Jerome is very probable since this kind of food suits best those who live on the word of God and who take their delight in contemplating His perfections. (Bernard, Serm. 6, de Ascens. Domini.). If it is certain that they are unable to offend God, that they are totally delivered from all the irregular movements of concupiscence, it is not unlikely that they are frequently visited by God and His angels and favored with many revelations. Can it be said that they ignore the accomplishment of the mysteries of the Incarnation and work of our salvation? Did not Elias assist at the Transfiguration of Our Lord? (Mat. 17:3; Mk. -9:3; Lk. 9:30). It is also probable that they know and are interested in what takes place in this world. Many miracles wrought through the intercession of Elias prove that they are not complete strangers to human events.
VI. Will Elias and Enoch Return? and How Will They Oppose Antichrist?
To deny that Elias and Enoch will return in person would be, according to Bellarmine and Suarez, if not heterodoxy, at least erroneous. Their coming is announced by the Sacred Scriptures in four different places. The prophet (Malachias 4:5) says: "I will send you Elias the prophet before the coming of the great day of the Lord, and he shall turn the heart of the fathers to the children and the heart of the children to their fathers." Again, in Ecclesiasticus 48:10, it is said that Elias was "predestined in the judgments of times to appease the wrath of the Lord, reconcile the heart ofthe father to the son, and to restore the tribes of Jacob." Finally, we read in the Gospel according to St. Matthew (17:11), "Elias indeed shall come and restore all things."
Relative to the return of Enoch, the Sacred Scriptures speak only once in a formal manner. Enoch pleased God and was translated into paradise, that he may come and give repentance to the nations. (Ecclesiasticus 44:16). And although they are not nominally specified in the Apocalypse, still it is plain to be seen that they are designated as the two prophets who will be the adversaries of Antichrist. (Apoc. 11: 3-12).
Elias and Enoch will come in person and not in spirit; such is the obvious meaning of the Sacred Scriptures and the holy Fathers. For why should God wrest them from the common lot of mankind and give them such a long life if it be not His design to confide to them an extraordinary mission at the end of the world? And moreover, would it not be most useful to men whose faith begins to waver to have a clear notion of the identity of the origin of the law of nature, of the written law, and of the law of grace, especially when that knowledge is obtained from men who bear witness to the time in which they lived, to the fidelity and veracity of our God.
VII. What to Think of the Return of Moses, Jeremias, and St. John the
Some of the Fathers, as also some theologians, have thought that
Moses, Jeremias, and St. John the Evangelist will also return on the earth before the end of the world. We shall cite some of the reasons upon which this opinion is founded.
St. Hilary (Can. 20, in Mat.), one of those who maintain that Moses will return, pretends that this prophet is not yet dead, and that since he witnessed the glory of the Saviour on Tabor in his first advent, he ought to bear witness to it also in His second coming. But these reasons are only little better than simple conjectures. Is it not said in Deuteronomy that Moses died and that the children of Israel bewailed his death for thirty days? (Deut. 34:5-8).
Some ecclesiastical authors believed that Jeremias was reserved to prophesy to the Gentiles (Jer. 25 :30), which he has not as yet done and because the Scripture does not speak of his death. But it may be said that he prophesied among the Gentiles in preaching to the children of Israel dispersed among the Babylonians and the people of Egypt. The fact of the Scripture saying nothing of his death does not prove that he is still living. Moreover, we are informed by tradition that he was stoned to death in Egypt and that his tomb was held in great veneration by the people of that country. (Epiphan. lib. de Prophet, vit.; Isidor. lib. de vita et morte Sane tor; Dorithen, in Synopsi.)
There are good reasons in favor of the opinion that St. John the Evangelist will return. They are as follows: Our Lord, in speaking to St. Peter, said of the beloved disciple: "Lo if I will have him to remain till I come, what is it to thee?" (In. 21 :22). While He says of the sons of Zebedee that they shall die martyrs. You shall drink of my chalice. (Mat. 20:23). It is certain that St. John was not martyred. The prophecy not being yet fulfilled, there is reason to believe that he has been reserved to fall at the hands of Antichrist; there appears to be no other motive for the delay of his martyrdom. In the Apocalypse (10:11), an angel says to St. John: "Thou must prophesy again to many nations and peoples and kings." This prediction is not yet realized and most probably will not till near the end of the world. To this may be added the fact that we have no relics of the holy Apostle and that singular things are said of his disappearance. He is said to have shut himself up in a tomb and then ordered those present to retire; when his disciples returned on the following day, they could find no trace of him, and since that time he has never been heard from. These facts show that St. John rather disappeared than died. This opinion is, moreover, sustained by concomitant reasons. Since in those latter times men will have the advantage of seeing and hearing two men as witnesses of the natural and the written law, why not someone to bear witness to the law of grace also? And who could do this better than St. John? He lived in the most intimate familiarity with Our Divine Lord and consequently is well calculated to bear Him witness and disclose the artifices of Antichrist since he foretold for centuries beforehand about the "man of sin." For these reasons St. Hippolytus (de Cons. Mundi.), St. Ambrose (in LUG. 7), Simeon Metaphraste (in Vita Joan), with others sustain this opinion.
However, it must be admitted that the contrary opinion is the more probable.