THE REIGN OF ANTICHRIST BY REV. FATHER R. GERALD CULLETON ~ INTRODUCTORY CHAPTER
THE REIGN OF ANTICHRIST
BY REV. FATHER R. GERALD CULLETON
INTRODUCTORY CHAPTER
Since the author or rather the compiler of this book has
no merit as a theologian, he has felt that he will perform
a better service if he lets others do most of the talking. For
this reason, even this introduction will come almost entirely
from the mouths of men whose knowledge and ability are
beyond doubt.
The fundamentals of the Christian idea of Antichrist are
in the Second Epistle to the Thessalonians and in the
Apocalypse, so we will hear what Father Prat has to say
about the former and Father LeFrois about the latter. Most
theologians devote very little space to Antichrist so we have
chosen to translate from the work of Father Hervc whose
comments are typical. I have interjected a few remarks
in parenthesis. Neglect them if you wish.
The only point I am forced to make deals with an opinion
now quite widespread, that the times of Antichrist are upon
us. The only reason I speak is because I have found no one
without preconceived ideas whom I can quote.
First: Several have told me that Antichrist is already
born. One puts him in Pennsylvania, another in Illinois, a
third in Iraq; a fourth has informed me that he already has
temples in the four corners of the earth, one corner being
Chicago and another Los Angeles. Christ has said, "If they
say, lo, here is Christ or there, go ye not out to look." If I
err not, this means we should not bother with these rumors.
When Antichrist comes, the whole world will know him, the
elect for what he is, the rest for what he is not.
Second: It is said that the times in which we live fit very
well into those which will immediately precede the coming
of Antichrist. This is not for me to judge. They are indeed
evil times. They are more intensely and widespreadly evil
than any that have existed since Constantine. They will, no
doubt, get worse. The Church will suffer much more than
She now suffers. But whether what we now see or may live
to see is any more than one of the numerous eras which are
to precede Antichrist, I do not know. There are those quoted
in this book who say we are near the times of Antichrist.
Who am I to say they are wrong? But on the other hand, who
are they, that we are to believe them. We do not doubt their
good faith. The value of their word we know not.
Antichrist According to Saint Paul's Epistles
In 2 Thess. 2 :3-12 Saint "Paul merely recalls here, with a
few allusions, some features of his oral preaching. He takes
it for granted that the Thessalonians are familiar with these
ideas, for the instructions given to the neophytes always included a chapter on the last things associated with the
parousia. (1) The Apostle contents himself with refreshing
their memory of them. He formerly taught orally, and now
he repeats in writing — but in terms the conciseness of
which makes them enigmatical f cr us — that the last day is
to be preceded by two great crises — the apostasy and the
appearance of Antichrist. He speaks of both as of things well
known which do not need explanation.
(1) Second coming of Christ.
"The apostasy indicates certainly a religious defection,
a revolt against God or his representatives. It appears to
be closely connected with the acts and wonders wrought
by the great adversary. The latter, formally distinguished
from Satan, who lends him his aid and uses him as an agent,
is described with the traits and characteristics of the per-
sons of whom he is the antitype. He will lift himself up
above all that is God or is called God, like Antiochus Epiphanes; he will give himself out for God and will wish to be
treated as God, like the Prince of Tyre in Ezechiel and the
King of Babylon in Isaias ; he will sit in the very Temple of
God, like the abomination of desolation predicted by Daniel.
"These reminders are not so much new prophecies as allusions to old texts ; it is not necessary to expect the literal
verification of them, they are symbols realizable according
to a law of proportion unknown to us. When we read that the
Lord Jesus 'will destroy the wicked one with the spirit
(breath) of his mouth/ these words recall to us the way in
which the Son of David, according to Isaias, is to destroy im-
piety; but what can we conclude from them as to the real
way in which those things will take place? What is said,
aside from figures cf speech, is that Antichrist will work false miracles, signs and wonders, will seduce a great many
souls, and also cause a schism in the Church, but that he will
finally be conquered, and that his fall will be the signal for
the parousia.
"In one point only does Paul go beyond his predecessors.
He speaks of an obstacle which hinders the immediate coming of Antichrist, and gives us the following description of
it: It is a person or something personified (masculine), and
at the same time a physical or moral force (neuter). The
obstacle is already active and it checks the mystery of
iniquity; it prevents the advance of the wicked one. As soon
as this obstacle disappears the field will be open to Anti-
christ whose appearance seems likely to precede but shortly
the appearance of the Son of God. What is this obstacle? The
Thessalonians had learned what it is from the mouth of the
Apostle, but we are ignorant of it now, and everything leads
us to suppose that we shall always be ignorant of it. The
proverbial obscurity of this passage has given rise to in-
numerable solutions.
"With brotherly unanimity, Albigenses, Waldenses, Hus-
sites, the disciples of Wyclif, of Luther and Calvin, and
ancient and modern Anglicans, down to the nineteenth
century, have seen in Antichrist the Pope and in the obstacle which opposes the triumph of the former, first the
Roman Emperor and later the German Emperor. In 1518,
when the first ideas of revolt were fermenting in him, Luther had a slight suspicion that the Pope might indeed be
Antichrist; in 1519, he was almost sure of it, and at the
end of that year, when the rupture with Rome was complete, he had become entirely certain of it. Ten years later,
he was indignant that the Augsburg confession had made
no mention of such a fundamental article of faith. The mistake was remedied at Smalkalde, where it was declared that
'the Pope is the true Antichrist who has elevated himself
against Christ and above him
"The only divergence among the Protestants is that some
have admitted two Antichrists — one for the East, namely
Mohammed and Islam ; the other for the West, the Pope and
the Papacy. One bolder commentator has even discovers I
that if the Pope is always Antichrist, of course the mystery
of iniquity is Jesuitism, while the temple of God is the pure
Lutheran doctrine, and the obstacle which resists the advent,
not of Antichrist, as the text of St. Paul requires, but of
Jesus, is still the Pope. It is not long since the Lutherans,
Calvinists and Anglicans gave up this exegesis, which was
for them more sacred than the most solemn definition of
faith is for us. So difficult to uproot are the prejudices of
sect and caste, strengthened by habit and education !
"As for the rationalists, they all declare that the prophecy of St. Paul has not been fulfilled and never will be.
It is only a dream of the Apostle. But when they try to say
precisely what the object of this dream is, they are so
divided that it is impossible to find two of them with the
same opinion.
"Nor can we say that Catholic commentators are any more
agreed. However, in spite of infinite divergences of detail,
they almost all regard the parousia as the personal return of
Jesus Christ coming to judge the living and the dead; they
see in Antichrist an individual, although St. Augustine
thinks rather of a tendency; in the apostasy they see a
defection and a revolt, either religious or political, or both at
the same time ; in the mystery of iniquity, either Nero and
the persecutors, or heretics and schismatics ; in the temple
of God, either the Temple of Jerusalem rebuilt or the
Christian Church; finally, in the obstacle, they see either
the Roman Empire or its heir, the Christian State. But
what State today constructs a dyke against the invasion of
evil 7 In despair of finding any other solution, some are
forced to hold that it is the faith still living in many hearts
or the command to preach the Gospel throughout the world.
"Not only is the 'obstacle' not yet found, but we doubt
whether it has ever been looked for in the right direction.
Paul keeps to the ideas of Jewish and Christian eschatology.
Like Daniel and St. John, he describes a conflict between
good and evil, which has its echo on the earth, but the
scene and principal seat of which are elsewhere. It is, in fact,
Satan who begins it and maintains it, helping his tool with
all his might. The antagonist must be a power of the same
order. In the prophecy of Daniel it is the commander of the
heavenly hosts, the chief of the people of God, Michael, who
takes up the cause of the holy nation, especially at the time
of the great tribulation and on the eve of the resurrection
of the dead. In St. John it is still Michael at the head of his
angels who fights against the Dragon, the old Serpent, Lu-
cifer, the Devil, Satan, and who finally wins the victory for
Christ.
"The struggle between Michael and Satan goes on through
the centuries. There is no need of interrogating the Apocrypha — the Book of Enoch, the Testament of the Twelve
Patriarchs, or the Apocalypse of Moses — to know what a
leading role the Archangel Michael is to play at the last
day. It is he, according to St. Paul — the thing is scarcely
doubtful — who will give the signal for the resurrection and
the judgment. Will it not be also he — the protector first of
the Synagogue and then of the Church — . who with his
legions will bar the passage of the powers of hell until the
fullness of time? All the features of Paul's description are
applicable to him ; a personal being, he commands an army
and represents a force ; he is immortal, and his fight against
Satan, begun in the apostolic epoch, runs on through history
to its final climax. If his momentary disappearance signified
a defeat or a destruction this character would not be applicable to him, but the Apostle's words do not mean this, and
need not be thus understood. Until the baffled exegesis have
found a better solution it is here that we shall seek for the
mysterious 'obstacle' that retards the appearance of Antichrist." (Fernand Prat, S.J., The Theology of St. Paul, 1927.
Vol. I, pp. 79-83).
Antichrist According to the Apocalypse
"Despite the fact that the spiritual or ideal interpretation of the Apocalypse, elaborated chiefly by Father Alio,
O.P., has gained many adherents in the past forty years,
there is an ever increasing number of authors who, along
the lines of the earliest Church Fathers, prefer to give an
eschatological interpretation to the greater part of that
prophetical book of the New Testament. It would be interesting to see what such an interpretation would offer in detail.
A summary picture would probably result as follows.
"The Apocalypse is chiefly the grand finale of the Kingdom of God on earth, the completion of all prophecies in a
final synthesis.
"Part I (1:9-3:22) depicts the First Age of the Church
with its needs and impending trials. Part II (4:1-20:15) sets
forth the Final Age of the Church. Such a combination of
events widely separated in time is common to the prophetic
vision. However, a connecting bridge between the two eras
is probably given in a second fulfillment of Part I, namely,
the typical sense of the Seven Letters.
"Part II opens with the Almighty Judge seated in judgment together with His heavenly court (Apoc. 4 :l-5 :14) . His
final decrees for mankind are in the sealed scroll. But He
has given all judgment to the Son (John 5:22), so it is the
Lamb, once slain by man, who executes these decrees on man,
through the mediation of the angelic world. Part II has two
sections.
"Section One (6:1-11:19) portrays the great distress
among the nations on account of the calamities which the
Lamb allows to overtake the world in punishment for unbelief. These calamities are in origin terrestrial (ch. 6), celestial (ch. 8), and infernal (ch. 9). Even a foretaste of hell is
given to mankind before the great day of reckoning. Also in
St. Luke's eschatological chapter, there is a clear distinction
made between ordinary wars and insurrections on the one
hand, and universal war, calamity, famine and death on the
other. The latter is the sign of the coming judgment (Luke
21:9 and 10-11).
"The period of great distress coincides with the 'Major
Apostasy' of 2 Thess. 2 :3 and with the end of the Time of
the Gentiles/ After describing the destruction of Jerusalem, Jesus said: 'And Jerusalem will be trodden down by
the Gentiles until the times of the nations to be fulfilled'
(Luke 21:24). The great distress brought physical death
to many on earth, but like in the days of the flood (see 1
Peter 3:20), many found repentance before death and washed their robes in the blood of the Lamb, and an innumerable
crowd remained faithful to Him unto death (Apoc. 7:9-14).
"At this juncture there is place for the conversion of the
Jews (as a whole) (see Rom. 11:13-25). 'A partial blindness
only has befallen Israel until the full number of the Gentiles
should enter, and thus all Israel should be saved' (Rom. 11:
25). So the Church of the Last Age (represented by the
144,000 of chapter 7, sealed from both spiritual and physical
harm) shall come through unscathed, and shall once more be
(predominantly) Israelites. It shall continue so to the end,
marked (sealed) by God, like Israel of old in Egypt, as His
own people. But the nations fall back into unbelief (Luke
18:8).
"Israel's conversion is brought about by the preaching and
miracles of Elias during the great distress. 'Behold I will
send you Elias the prophet before the coming of the great
and dreadful day of the Lord. And he shall turn the heart of
the children to the fathers ; lest I come and strike the earth
with anathema' (Mai. 4:5-6). 'Elias is indeed to come and
will restore all things' (Mt. 17:11). True Israel is now spirit
ual ; the material-minded and worldly Jews are rejected, as
symbolized in the measuring cf the Temple (Apoc. 11:1-2)
"Henoch is the second witness sent back to preach penance in preparation for the coming of the reign of Antichrist. It seems that his mission is to the nations, so that
they have an opportunity of salvation to the end (see Sir.
44:16). Jude 14-15 also hints at Henoch's mission in the
latter days. The ministry of the two witnesses lasts 'three
and a half years' (Apoc. 11:3), which coincides with the
first half of Daniel's last 'year-week' (Dan. 9:26-27), where-
as the second half of that 'year-week' coincides with the
reign of Antichrist (who also reigns for three and a half
years or 42 months in Apoc. 13:5) and makes desolate all
religion, only to sit in the temple of God and give himself
out to be God (2 Thess. 2:4). This is either a typical fulfillment of Daniel's last year-week, or there was a suspension in Daniel's vision after the seven plus sixty-two weeks
until the time of the nations be fulfilled, and then the vision
is resumed with the last year-week concerning Daniel's own
people: Israel.
"Section Two of Part II (12:1-20:15) portrays the god-
less reign of a personal Antichrist, and the subsequent
utter destruction of his kingdom, metropolis, and devotees.
The stage is prepared by showing the Church of the Consummation fitted out with the characteristics of the Virgin-
Mother, invulnerable in this attire against the attacks of the
fierce dragon. Yet the dragon prepares to engulf her in a
last supreme onslaught (ch.12).
"Beast number one is collective Antichrist persecuting
the People of God from its very beginnings on earth down
through the centuries (ch. 13). This it does through its
seven heads but chiefly through him who caps all seven,
namely, personal Antichrist, who sums up in himself all
the perversity of the seven. Thus he is the eighth (Apoc. 17:
11). Seven heads which endeavored to engulf God's people
on earth from the beginning of its existence are: Egypt
(Pharao), Assyria, Babylonia, Medo-Persia (under Artaxerxes Ochos), Greco-Macedonia (in the Seleucides), Totalitarian pagan Rome (the sixth head) and a world empire of
latter times. Symbolism (like in Daniel) fluctuates between
a collective and a personal being, namely, an empire and a
chief representative of that empire, e.g., the sixth head is
represented as both empire and chief head of that empire
(see 17:9). Daniel's fourth beast with the ten horns (Dan.
7:17-25) coincides with this beast of the Apocalypse in its
sixth head (Apoc. 17:10). Ten horns are those state-
kingdoms which follow upon the break-up of the Roman Em-
pire and (eventually) persecute the Church.
"Beast number two is a false Elias heralding the advent of
the false Christ (Antichrist in person). By diabolical signs
he succeeds in bringing over the infidel world to Antichrist.
St. Paul states that this deception is also a punishment for
unbelief in Christ's Gospel of truth and love (2 Thess. 2:
9-12). Antichrist's name is given a numerical value: 666.
Fulfillment alone can give certitude to this riddle. The He-
brew letters of Nero (n) Kaisar amount to 666. If this is
the meaning of St. John, then Antichrist will come in the
spirit of Nero (the sixth head), so that the horrible beast
lives again (Apoc. 13:3).
The Marian Church of the Consummation has nothing
to fear from the Antichrist, for he cannot extinguish her.
God gives her supernatural aid (Apoc. 12:6). She is now
virginal in the purity of her conduct and her devotedness
to the Lamb. Her imitation of the Lamb is unexcelled (14:4) .
Mindful of the advice of St. Paul (1 Cor. 7:26-31), all live the
virginal ideal. The time is at hand.
"Destruction of Antichrist's metropolis and works is accomplished by angelic powers in the pouring out of the
bowls of God's wrath (ch. 16). Personal Antichrist and False
Elias are overcome and cast into hell by the personal coming
of Christ in glory (19:11-21).
"Millenium: Since the Holy Office decreed (July 21, 1944)
that it cannot be safely taught that Christ at His Second
Coming will reign visibly with only some of His saints (risen
from the dead) for a period of time before the final and
universal judgment, a spiritual millenium is to be seen in
Apoc. 20 :4-6. St. John gives a recapitulation of the activity
of Satan, and the spiritual reign of the saints with Christ in
heaven and in His Church on earth. When Christianity triumphed over the Beast (in its sixth head, the pagan Roman
empire) Satan was chained. With the reappearance of the
Beast in the anti-Christian world empire (the seventh head),
he will be unchained, and muster all his forces against the
Church until the peak of the persecution under Antichrist
(the eighth). Meanwhile, the church enjoyed the millennium
with Christ enthroned among the nations.
"Part III (Apoc. 21-22) deals exclusively with the new
heaven and the transformed earth, the new Jerusalem,
Paradise, and eternal happiness. It harkens back to the first
three chapters of Genesis. Mankind is restored forever to
God's love and friendship, but through the Lamb and the
Virgin (22:1-3). And the river of God's Love shall quench
the thirst of the sons of God forever. And they shall be like
unto God (22:4-5)."
(Bernard J. LeFrois: "Eschatological Interpretation of
the Apocalypse" in The Catholic Biblical Quarterly, Vol.
XIII, pp. 17-20. This text has been added by the editor) .
Antichrist and the End of the World
"Christ Himself has given the signs which precede the end
of the world, adding, 'When you see all these, know that it
is near, (yes) at the door'. (Matt. 24:14)
"The chief signs follow :
I. The preaching cf the Gospel in the entire world — 'This
Gospel will be preached in testimony to all nations, and then
will come the end' (Matt. 24:33). From this it is certain that
the end of the world will not occur before the Gospel has
been preached in all nations ; but it does not follow the end
will be immediately after that. (Neither do we know what
preaching cf the Gospel implies ; but it likely means that
every community in the world must be given sufficient in
formation on the true and only Church of Christ that the
people will be guilty of grave sin if they do not accept the
truth).
II. The great defection from the Faith and the appearance
of Antichrist — 'Unless the defection comes first and the
man of sin be revealed . . . the day of the Lord is not imminent (II Thess. 2:1-4).
This defection or apostasy is one from God and his Christ,
one of nations which will combat and try to abolish the
Church. The Church, of course, will be preserved to the very
end ; although those who are not among the 'elect' and 'whose
names are not written in the book of life' will follow Antichrist (Matt. 24:12; Luke 18:8; Tim. 4:1; Apoc. 13:8).
It is when this apostasy is at its highest that 'there will
appear the evil one, whom (however) the Lord Jesus will
(a) slay with the breath of His mouth and (b) destroy by
the light of His coming' (II Thess. 2:8). (Whether these
two judgments of Christ are one and the same or two different punishments is not clear nor if two is there anything here
to indicate that they are contemporary. If one refers to
death of the body and the other to a formal condemnation
to Hell on the last day, there is nothing indicating the time
that is to elapse between the two) .
Antichrist has precursors for already from the beginning the fight against Christ was begun; but it will be
greatest at the end of the times when the man of sin ap
pears (This phrase end of time or latter times could mean
the whole Christian era or any part of it at least so it was
used by St. John who told his followers: Because Christ is
now opposed, we know we are in the latter times. I John
2:18).
This adversary of God will pass himself off as God and,
'according to the operation of Satan', he will be strong 'in
every power and signs and lying wonders and in every seduction of evil' (II Thess. 2:9-11). Antichrist is not a personification of persecution against the Church ; but a special
definite person. He is so referred to by St. John and segregated from indefinite antichrists. The Apostle always refers to him in the singular, for example, man of sin, son of
perdition, the adversary, the evil one, etc. On the other hand
a group could not propose itself for worship in a temple.
Moreover, the Fathers and theologians traditionally have
referred to him as a single definite person.
III. The return of Elias and Enoch — Two witnesses precede the coming of Christ as Judge and fight against Anti-
christ (Apoc. ll:3ss). One of them is Elias as is clear from
Malachias (4:5-6), St. Matthew (17:10ss), and St. Luke
(1:17). The other will be Enoch according to many Fathers,
based on Ecclesiasticus (44:16) 'Henoch was transferred in-
to Paradise that he may give repentance to the nations/
Others, however, think the second witness will be Moses or
Jeremias.
IV. The conversion of the Jews — This conversion will be
made chiefly by the preaching of Elias. St. Paul says, 'Blindness in part has happened in Israel until the fullness of the
Gentiles should come in. And so all Israel should be saved as
it is written, He shall come out of Sion and deliver and shall
turn away ungodliness from Jacob'. This is the origin of the
Christian persuasion of the conversion of Israel at the end
of the world.
V. Many prodigies in the heavens and on earth (Luke
21:25-26)." Father Hervc adds, "These signs are, of course,
rather indefinite and the time of Christ's Second Coming
cannot be known for certain from them."
(J. M. Hervc :* Manuale Theologiae Dogmaticae, Vol. IV,
Sec. 623.)
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