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Today, it is generally believed that the “Harlot City” referred to in the Book of Revelation is Rome. The opulence and the prominence of the city along with the mention of the seven hills on which it rests, its persecution of Christians, and the use of euphemisms such as “Babylon” are generally presented as evidence that Rome is the wicked city.

I propose that the city is actually Jerusalem, not Rome. A more direct indication than the oblique references above occurs in Revelation 11:8, which says that it is where also their Lord was crucified, a clear reference to Jerusalem.

Let’s look at Revelation chapter 11 in context.

Then I was given a measuring rod like a staff, and I was told: “Rise and measure the temple of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.”

Revelation 11 opens with John being told to measure the “temple,” clearly referring to the Temple in Jerusalem (the “holy city”). The Jewish Temple had a court of the nations (Gentiles) and was the only temple rightly called the “temple of God.” The “forty-two months” is likely a reference to the duration of the Jewish War with the Romans, three and a half years.

The fact that John is instructed to measure the temple obviously presumes that there is still a temple to measure! Many scholars assume that the temple is only a symbol, not that it is really possible for John to measure the actual, physical temple. This may be so, but to me the context seems more straightforward and that the real temple is meant. If that is true, then this is evidence that Revelation was written before 70 A.D., as a growing number of scholars think tenable.

As for the court of the nations not being measured, and the Gentiles role in trampling the city, this refers to a prophesy by Jesus of Jerusalem, not Rome. Jesus prophesied that Jerusalem would fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled (Lk 21:24). Rome did in fact lay siege to Jerusalem under the command of Titus. On August 29^th in 70 A.D., the final wall was breached and Roman soldiers poured into the temple area where they fought hand to hand with Jewish soldiers there. In his work The Jewish War (VI 4,5), Josephus points out that the Temple was destroyed by fire on the exact anniversary (9th of Ab) of its destruction by the Babylonians.

But, back to Revelation 11, where prior to this destruction we are told of two witnesses that will warn the city and call the people to faith. The witnesses can be no other than Moses and Elijah, who are themselves symbolic of the Law and the Prophets.

And I will grant my two witnesses power to prophesy for one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands which stand before the Lord of the earth. And if anyone would harm them, fire pours out from their mouth and consumes their foes; if anyone would harm them, thus he is doomed to be killed. They have power to shut the sky, that no rain may fall during the days of their prophesying, and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they desire.

That these are Moses and Elijah figures is evident in their powers. One has the power to smite the land with every plague and turn the waters to blood (Moses in the Exodus). The other has the power to call down fire from Heaven and to shut the sky to prevent the rain (Elijah).

Allegorically, these two witnesses represent the Law and the Prophets and illustrate how the very Scriptures venerated by the Jewish unbelievers testify against them. The Law and the Prophets point to Jesus Christ. Of what use would such a testimony be to a pagan city such as Rome? But Jerusalem would experience shame and stand accused. As the context builds, we are surely in Jerusalem, not Rome.

Then come the key verses:

And when they have finished their testimony, the beast that ascends from the bottomless pit will make war upon them and conquer them and kill them, and their dead bodies will lie in the street of the great city which is allegorically called Sodom and Egypt, where their Lord was crucified.

The Lord was not crucified in Rome but in Jerusalem. Thus the “great city” is unambiguously identified as Jerusalem.

Why does the text speak of Jerusalem as “Sodom and Egypt”? In fact, such terminology was common among the prophets. Here are some examples:

1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah … Hear the word of the LORD, you rulers of Sodom! Give ear to the teaching of our God, you people of Gomorrah! … Bring no more vain offerings; your incense is an abomination to me. New moon and Sabbath and the calling of assemblies—I cannot endure your iniquity and solemn assembly (Isa 1:1,13).
2. For Jerusalem has stumbled, and Judah has fallen … they proclaim their sin like Sodom, they do not hide it. Woe to them! For they have brought evil upon themselves (Isa 3:8-9).
3. But in the prophets of Jerusalem I have seen a horrible thing: they commit adultery and walk in lies; they strengthen the hands of evildoers, so that no one turns from his wickedness; all of them have become like Sodom to me, and its inhabitants like Gomorrah (Jer 23:14).
4. My people do not cry to me from the heart, they wail upon their beds; for grain and wine they gash themselves, they rebel against me … They turn to Baal; they are like a treacherous bow; their princes shall fall by the sword … Such is their derision in the land of Egypt. (Hosea 7:14-16)
5. As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, says the Lord GOD (Ezek 20:36).

Finally, a Satanically inspired attack sees the two witnesses killed, and in what is a special ignominy in a Jewish context, the bodies are not buried:

For three days and a half, men from the peoples and tribes and tongues and nations gaze at their dead bodies and refuse to let them be placed in a tomb, and those who dwell on the earth will rejoice over them and make merry and exchange presents, because these two prophets had been a torment to those who dwell on the earth. But after the three and a half days a breath of life from God entered them, and they stood up on their feet, and great fear fell on those who saw them.

For the Jewish people, the burial of the dead was a fundamental work of mercy. It was unthinkable to allow even one’s enemy to remain unburied. In the book of Tobit, for example, Tobit actually risks his own life to ensure that a stranger is buried.

For all of these reasons, I argue that the “great city” of the Book of Revelation, a city doomed to destruction, is Jerusalem.

Some will argue that the seven hills the harlot is describe as riding (Rev 17:9) clearly refers to Rome. However, I contend that the use of “seven” may be as a symbol of fullness rather than as a definitive number. Mount Zion (Jerusalem) is the great mountain of the Lord, the true pole of the earth: God’s holy mountain rises in beauty, the joy of all the earth. Mount Zion, true pole of the earth, the Great King’s city! (Psalm 48:2-3)

Others may point out that the harlot is called “Babylon” later in Revelation: Fallen, fallen is Babylon the great! (see Rev 18:2) Babylon was a code word for Rome among early Christians (see 1 Peter 5:13). However, this may well be said in irony. Ancient Babylon was once cursed with these words: Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon (Jer 51:49). So now, ironically, Jerusalem must fall because of the slain Christians.

The name of the “great city” is hidden behind many references in Revelation. In the end, though, I believe that it is clearly and unambiguously identified as Jerusalem in Revelation 11:8. It is the great city, where also their Lord was crucified. No ancient pagan city (with the possible exception of Tyre) was ever referred to as “harlot.” This term was reserved as an ironic epitaph for Jerusalem or Israel, which bore this term with special ignominy because she was espoused to God (Ezekiel 16; Jer 2:20; Is 57:8).

Of all this, some may say, “Why does this matter? Who cares about the identity of the city?”

Indeed, to some this may seem to be “inside baseball” or a debate about non-essentials, but I contend that it is an important consideration for us who live in troubled times.

Jerusalem represents the family of faith and Rome, the “outside, pagan world.” One of the saddest truths for us to ponder is that our struggle is not only or even primarily with the unbelievers around us. Tragically, our struggle often takes place within the house faith. Our opposition is too often from among our very number, people who, having heard the truth of God, accept it only selectively.

Half-hearted faith is often a worse enemy than wholehearted rejection. Jerusalem saw some conversion to Christ, to be sure, but collectively she turned on and crucified the very Messiah whom God had sent to her. Why? Because she heard and accepted only what pleased her.

Selective faith may be worse than no faith at all. Indeed, the fierce Roman opposition could be tamed, but selective faith is more subtle, more internally self-justified. It wears the garments of faith, but betrays that the deeper conversion that is required has not yet occurred.

Jerusalem or Rome? What do you think? If you disagree with my conclusion, I would be grateful if you would explain why your view should override the textual reference to the city where Jesus was crucified, for indeed that is the heart of the argument I have set forth here.

This song says, not merely of ancient Jerusalem but also of us,

Ne irascaris Domine satis, et ne ultra memineris iniquitatis nostrae. Ecce respice populus tuus omnes nos.	Be not angry, O Lord, and remember our iniquity no more. Behold, we are all your people.
Civitas sancti tui facta est deserta. Sion deserta facta est, Jerusalem desolata est.	Your holy city has become a wilderness. Zion has become a wilderness, Jerusalem has been made desolate.

 

In the Divine Office, we are reading some of the more terrifying passages from the Book of Revelation, related to the seven trumpets, seals, and bowls of wrath. There is also a reference to the underreported “seven thunders,” reminding us that there are some things that are not for us to know.

Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. And when the seven thunders spoke, I was about to write; but I heard a voice from heaven say, “Seal up what the seven thunders have said and do not write it down” (Rev 10:1-4).

A similar passage occurs in the Book of Daniel. Having had certain things revealed to him, Daniel is told,

But thou, O Daniel, shut up the words and seal the book, even to the time of the end (Dan 12:4).

To the Apostles, who pined for knowledge of the last things, Jesus said,

It is not for you to know the times or the seasons, which the Father hath put in his own power (Acts 1:7).

In all of these texts we are reminded that there are some things—even many things (seven is a number indicating fullness)—that are not for us to know. This is a warning against sinful curiosity and a solemn reminder that not all of God’s purposes or plans are revealed to us.

Several reasons come to mind for this silence and for the command to seal up the revelation of the seven thunders:

1. It is an instruction against arrogance and sinful curiosity. Especially today, people seem to think that they have right to know just about anything. The press speaks of the people’s “right to know.” And while this may be true about the affairs of government, it is not true about people’s private lives, and it is surely not true about all the mysteries of God. There are just some things that we have no right to know, that are none of our business. Much of our prying is a mere pretext for gossip and for the opportunity to see others’ failures and faults. It is probably not an exaggeration to say that more than half of what we talk about all day long is none of our business.
2. It is a rebuke of our misuse of knowledge. Sadly, especially in the “information age,” we speak of knowledge as power. We seek to know in order to control, rather than to repent and conform to the truth. We think that we should be able to do anything that we know how to do. Even more reason, then, that God should withhold from us the knowledge of many things; we’ve confused knowledge with wisdom and have used our knowledge as an excuse to abuse power, to kill with nuclear might, and to pervert the glory of human life with “reproductive technology.” Knowledge abused in this way is not wisdom; it is foolishness and is a path to grave evils.
3. It is to spare us from the effects of knowing things that we cannot handle. The very fact that the Revelation text above describes this knowledge as “seven thunders” indicates that these hidden utterances are of fearful weightiness. Seven is a number that refers to the fullness of something, so these are loud and devastating thunders. God, in His mercy to us, does not reveal all the fearsome terrors that will come upon this sinful world, which cannot endure the glorious and fiery presence of His justice. Too much for this world are the arrows of His quiver, which are never exhausted. Besides the terrors already foretold in Scripture, the seven thunders may well conceal others that are unutterable and too horrifying for the world to endure. Ours is a world that is incapable of enduring His holiness or of standing when He shall appear.

What, then, is to be our stance in light of the many things too great for us to know and that God mercifully conceals from us? We should have the humility of a child, who knows what he does not know but is content that his father knows.

O Lord, my heart is not proud
nor haughty my eyes.
I have not gone after things too great
nor marvels beyond me.

Truly I have set my soul
in silence and peace.
Like a weaned child on its mother’s lap,
even so is my soul.

O Israel, hope in the Lord
both now and forever (Psalm 131).

Yes, like humble children we should seek to learn, realizing that there are many things that are beyond us, that are too great for us. We should seek to learn, but in a humility that is reverence for the truth, a humility that realizes that we are but little children, not lords and masters.

Scripture says, Beyond these created wonders many things lie hid. Only a few of God’s works have we seen (Sirach 43:34).

Thank you, Lord, for what you have taught us and revealed to us. Thank you, too, for what you have mercifully kept hidden because it is too much for us to know. Thank you, Lord. Help us learn and keep us humble, like little children.

Temptation is something that every human person experiences. At times we may wonder why God permits it. Why does He allow moral and spiritual dangers to afflict us? Could He not prevent every temptation that confronts us? And if He can, why does He not? Is He just setting us up for failure?

There are many mysterious aspects of God’s will, to what He prevents and what He allows. However, there are some explanations that at least partially address the presence of temptation in our lives.

On the one hand, temptation is a necessary result of the fact that humans have choice. God has willed that some of his creatures (angels and men) should be free in order that they might love. God seeks sons and daughters, not slaves, animals, or inanimate objects. He wants children who love Him freely. Love presupposes freedom. Our “yes” only has meaning if we are permitted to say “no.” So freedom presupposes the ability to choose.

Temptation emerges from the “no” side of the equation. Sinful choices always contain something that is appealing to us. We are not drawn to that which is wholly unappealing. There must be something in sin that at least partially appeals to us otherwise it would not really seem to us as that we needed to make a choice at all.

So in a certain sense temptation is necessary if choices are to exist and freedom is to be real. God permits temptation as a necessary condition for freedom and choice.

Further, consider that God never permits something troublesome except that a greater good will come from it. Hence, it is perhaps striking but true to recognize that there are some good things that can come from temptation. Let’s consider some of them.

1. Temptation can teach humility. Origen says in his commentary on prayer, Temptation has its usefulness. … It teaches us to know ourselves in such a way that we discover the fullness of our misery, and it leads us to give thanks for the benefits conferred upon us (De Oratione, 29).

If we have any conscience at all, nothing can humble us more than temptation. Through it we realize how easily we can be drawn away, how easily we stray. We are like sitting ducks. We live by the mercy of God. Were it not for His grace, think how much more sinful and lost we would be!

Just thinking about temptation for a moment shows how crazy we are! Even when we know how harmful things are for us, we still desire them. We’re overweight and yet still want four doughnuts for breakfast. We know the harm of illicit sexual activities but still lust burns away within us. We know that we are headed for bankruptcy yet we can’t seem to rein in our spending! We think we know so much, that we are so smart, and yet we are drawn to do the stupidest things. So often the slightest breeze of temptation can knock us over.

If we are honest with ourselves, we realize that our difficulty with temptation shows how miserably weak and pitiful we are. All we can do is to cry out to God for help and pray that He will build virtue in our life, slowly but surely. Help us, Lord. Save us from ourselves and our foolish desires!

2. Temptation discloses our hearts. We often like to think highly of ourselves and tell ourselves how much we love God, but the things that tempt us have a way of disclosing the more honest truth. Yes, we love God—but not nearly enough.

Frankly, the things that tempt us disclose that our hearts are very divided. The ugly truth is that if we’re not careful, we’ll have many lovers. The Book of James says it plainly: Adulterers! Do you not know that a friend of the world is an enemy to God? (James: 4:4)

Yes, we have many lovers. One moment we sing of our love for God, but temptations remind us that we are also very enamored of the world and its passing glories. Yes, we love God, but how we also love our little trinkets, our sinful pleasures, our opinions, our anger (and we feel so right as it courses through us)! Yes, we say, “Lord, how beautiful your dwelling places,” and then lust cries out “How much more beautiful are the things available in the dark corners of the Internet.”

So, whatever your temptations are, they tend to disclose your heart. Realize that all the little lies we tell ourselves like, “I’m basically a good person,” have to yield to the more honest assessment disclosed by temptation. We’re all a mixed bag. Yes, we love God, but we also lust after and pine for many inappropriate people and things. Yes, we are grateful to God and know how good He’s been to us, but we also easily retreat in fear and become stingy and unforgiving.

Temptation teaches. Certain things tempt us more than others. Why is this? Learn from what tempts you as to the true condition of your heart. Some things don’t tempt us as much as they used to, thanks be to God! Why is this and how has God accomplished it?

If we’re smart, we’ll run to God and fall to our knees saying, “Help me, Lord. Save me. Have mercy on me and keep me by your grace!”

3. Temptation can teach us of the oppressiveness of sin and Satan. Although there are aspects of the things that tempt us that seem pleasurable, temptation is a crushing burden for anyone who has a conscience—and we all do.

Nothing teaches us more about the oppressiveness of the world, the flesh, and the devil than temptation. Temptation is like a weight that we have to carry around. It is like hammer blows or overwhelmingly loud noise. Satan, the world, and the flesh annoy us, pick at us, and with unrelenting pressure seek to destroy us. Temptation is intrusive, burdensome, and just plain annoying. Temptation is filled with lies, half-truths, empty promises, and fleeting pleasures. At the end of the day, it offers nothing but all the disaster that sin brings.

If we will but take a moment and reflect, it is not hard to see how true all of this is. Temptation discloses just how awful, annoying, and just plain irritating Satan is.

How this contrasts with the gentle, unobtrusive, whispering voice of God, who respects our freedom! God seldom, if ever, shouts or gets in our face and pressures us; He does not lie to us.

4. Temptation can strengthen us. An old hymn says, “Yield not to temptation, for yielding is sin, each victory will help you, some other to win.”

The Greek word for temptation can also be translated as “test.” The tests and challenges of life can strengthen us if we address them properly. Standing down one threat encourages us to meet the next one with greater strength and wisdom. In weightlifting and athletics, training brings improvement. Lifting ten pounds strengthens us to be able to lift twenty. Walking one mile prepares us to be able to walk two.

While at times wearying, battling temptation strengthens us to win more readily in the future. Scripture says, Resist the devil and he will flee (James 4:7). Therefore, God permits some temptations in order that they might strengthen us for even greater wins.

5. Temptation can show forth the genuineness of our faith. Scripture says, You may for the time have to suffer the distress of many trials. But this is so that your faith, which is more precious than fire tried gold, may by its genuineness, lead to praise, honor, and glory when Christ Jesus appears (1 Peter 1:6-7). Yes, coming through a world of temptations with our faith still intact shows the genuineness of that faith. It is a faith that has been tested, but that has still endured.

Here is real faith! In the world of temptation, in a world of many opportunities to say “no,” our “yes” shines ever more gloriously. We said “yes” when it was hard to do so!

Temptation, properly endured and overcome, shows forth the glory and the genuineness of our faith.

Yes, temptation is mysterious, but it has its place, and by God’s grace it even brings benefits!

There is an interesting moment in John 6 that deserves both personal and ecclesial reflection. Jesus has just fed the multitudes by multiplying the loaves and fishes, a miraculous corporal work of mercy. Prior to this, of course, He had taught them at great length. Let’s just say that Jesus had them listen to a sermon before the food was distributed, just as used to be done at the local Catholic shelter or the gospel mission; the sermon preceded the soup!

On the evening after the multiplication of loaves and fishes, Jesus withdrew and sent the disciples in a boat across the Sea of Galilee. Some in the crowd seemed to like the idea of a free meal and wanted more. Here is where we pick up the story.

So when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the boats and went to Capernaum, seeking Jesus. When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” Jesus answered them, “Amen, Amen, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal” (Jn 6:24-27).

In other words, Jesus admonishes them not to be concerned with food for the belly but also food for the soul, which He really wants to give us so that we make it to eternal life. In this case, the true bread He wants to give them is the Eucharist, but we can extend the notion and understand that God wants to give us spiritual graces even more than mere earthly bread.

In the passage above, the people pay little heed to His summons that they should seek that which endures unto eternal life. Rather, the people persist in asking for the belly-filling bread. “Give us this bread always … like Moses once did,” they cry out. Almost in exasperation, Jesus says, “I am the bread of life” (John 6:35).

You can see that there is in them a dismissal of the needs of the soul and an emphasis on the needs of the body. They prefer the food that perishes to the food that nourishes unto eternal life.

The Lord admonishes, Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you (John 6:27).

As individuals we ought to ponder where our own focus lies. We are often quick to pray when we have financial problems or a health scare, but are we as quick to pray when spiritual troubles or threats come near? We almost never miss a meal, but missing prayer is all too common. Various medicines often crowd our shelves, but how about spiritual books? The doctor, dentist, and lawyer will quickly get our time (and money), but often our confessors, catechists, and God Himself have to wait. Would that we were more urgent about our souls than the things that perish.

As a Church, too, we run the risk of being reduced to a social service agency. The corporal works of mercy are good and should certainly be performed. The care of the body is important, but what of the souls we are called to care for? Having a coat drive or donating canned goods is proper, but are we as effective and dedicated at instructing the ignorant, calling sinners to repentance, or evangelizing? When we give food to the poor or pay their electric bill, do we inquire as to the state of their souls? Are they being spiritually fed? How? Are they spiritually in the light or in the darkness? Monetary debt reduction is a fine thing, but what about the debt of sin some of the poor are under? Do we ask about these things? Do we invite or really even care about their souls? Are we content merely to give the bread that perishes? Is not our greatest glory to give the food that endures unto life eternal? How effectively are we doing the primary job of the Church? The poor have souls too.

These are just some things the Lord leaves us to ponder as individuals and as the Church.

In yesterday’s Mass (Thursday of the Second Week of Easter) there was a reference to the wrath of God and the fact that only Jesus can save us from it. The Gospel warns, whoever disobeys the Son, will not see life, but the wrath of God remains upon him (John 3:36).

But what is God’s wrath? It is spoken of often in Scripture but it is a concept with which we must be careful. On the one hand we cannot simply dismiss it as contradictory to the fact that God is love, but neither can we deny God’s wrath as unfit in terms of His love.

It seems worthwhile to consider some aspects of the very complicated reality. There is not enough space to cover the whole topic in this post, but the comments stay open, as always, for your additions and subtractions. What are some ways that we can explain and understand the wrath of God? Let me propose a few.

The wrath of God is not merely an Old Testament concept. In fact, it is mentioned quite frequently in the New Testament as well. For example, consider the following examples, of which there are many more:

1. Jesus said, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36).
2. The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness (Rom 1:18).
3. Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord (Rom 12:19).
4. Let no one deceive you with empty words, for because of such things [e.g., sexual immorality] God’s wrath comes on those who are disobedient (Eph 5:6).
5. For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ (1 Thess 5:9).
6. The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God’s wrath (Rev 14:19).

It is clear that the “wrath of God” is not some primitive concept with which the New Testament has dispensed. Notice, too, that the wrath of God is not something only for the end of the world. It is also spoken of as something already operative in certain people.

So again, what is God’s wrath and how can we reconcile it with His love? Consider some of the following images, explanations of God’s wrath. None of them alone is sufficient, but considered together, one can get an overall understanding.

1. Image: On one level, God’s wrath is His passion to set things right. We see this image of God’s wrath in Genesis, when God cursed Satan and uttered the protoevangelium (the first good news): I will make you and the woman enemies … one of her seed will crush your head while you strike at his heel (Genesis 3:15). God is clearly angered at what sin has done to Adam and Eve; this continues whenever He beholds sin and injustice. God has a passion for our holiness. He wants what is best for us. He is angered by what hinders us in this regard. Surely all sins provoke His wrath, but there are five sins that especially cry out to Heaven: willful murder (Gen. 4:10); the sin of the Sodomites (Gen. 18:20; 19:13); the cry of the people oppressed (Ex. 3:7-10); the cry of the foreigner, the widow, and the orphan (Ex. 20:20-22); and injustice to the wage earner (Deut. 24:14-5; Jas. 5:4) (cf Catechism of the Catholic Church # 1867). In terms of sin, injustice, and anything that hinders the possibility of salvation, God has a wrathful indignation and a passion to set things right. This is part of His love for us. His wrath may be manifested through punishment, disturbance of our conscience, or simply by allowing us to experience the consequences of our sin and injustice.
2. Clarification: God’s wrath is not like our anger. In saying that God is angry, we must understand that however God experiences anger (or any passion), it is not tainted by sin. When we get angry we often experience an out-of-control quality; our temper flares and we say and do things that are excessive if not sinful. It cannot pertain to God to have temper tantrums and to fly off the handle, to combine anger with an unreasonable lashing out. The way God does experience anger is not something we can fully understand but it is surely a sovereign and serene act of His will, not an out-of-control emotion.
3. Clarification: God is not moody. It does not pertain to God to have good days and bad days, good moods and bad ones. Scripture clearly indicates that God does not change. Consider this from the Book of James: Every good and perfect gift comes from above, from the Father of lights, in whom there is no variableness or shadow of turning (James 1:17). God’s wrath does not indicate that He has suddenly had enough, or that His temper has flared, or that His mood has soured. God is. He does not change.
4. Image: The primary location of God’s wrath is not in God; it is in us. Perhaps the best definition I have ever heard of God’s wrath is this one: “God’s wrath is our experience of the total incompatibility of our sinful state before the Holiness of God.” Sin and God’s holiness just don’t mix; they can’t keep company. Think of fire and water. They do not mix. They cannot coexist in the same spot. Bring them together and you can hear the conflict. Think of water spilled on a hot stove and hear the sizzling and popping; see the steam rising as the water flees. If, on the other hand, there is a lot of water, the fire is overwhelmed and extinguished, but the point is that they cannot coexist. They will conflict and one will win. This is wrath: the complete incompatibility of two things. It is this way between sin and God’s utter holiness. We must be purified before we can enter the presence of God otherwise we could never tolerate His glory. We would wail and grind our teeth and turn away in horror. The wrath is the conflict between our sin and God’s holiness. God cannot and will not change so we must be changed, otherwise we experience wrath. Notice that the experience is primarily within us, not God. God does not change; He is holy and serene; He is love. If we experience His wrath it is on account of us, not Him.
5. Image: It is we who change, not God and this causes wrath to be experienced or not. Consider the following example. On the ceiling of my bedroom is a light with a 100-watt light bulb. At night before bed I delight in the light. I am accustomed to it. But then at bedtime I turn off the light and go to sleep. When I awake it is still dark, so I turn on the light. Ugh! Grrr! The light is bright and I curse it! Now, mind you, the light has not changed one bit. It is still the same 100-watt bulb it was hours earlier. The light is the same; it is I who have changed. But do you know what I do? I blame the light and say, “That light is harsh!” But the light is not harsh; it is just the same as when I was happy with it. Now that I have changed I experience its wrath but the wrath is really in me. Consider the experience of the ancient family of man with God. Adam and Eve walked with God in the cool of the evening when the dew collected on the grass (cf Gen 3:8). They had a warm friendship with Him and did not fear His presence. After sinning, they hid. Had God changed? He had not; they had. They now experienced him very differently. Fast forward to another theophany. God had come to Mt Sinai and as He descended the people were terrified, for there was thunder and lightning, clouds, and the loud blast of a trumpet. The people told Moses, “You speak to us, but let not God speak, else we will die” (Ex 20:19). God, too, warned Moses that the people could not get close lest His wrath be vented upon them (Ex 19:20-25). Had God changed? No, He had not. He was the same God who walked with them in the cool of the evening in a most intimate way. It was we who had changed. We had lost the holiness without which no one can see the Lord (Heb 12:14). The same God, unchanged though He was, now seemed frightening and wrathful to us.
6. What then shall we do? If we can allow the image of fire to remain before us we may well find a hopeful sign in God’s providence. God is a holy fire, a consuming fire (cf Heb 12:26; Is 33:14); how can we possibly come into His presence? How can we avoid the wrath that would destroy us? Well, what is the only thing that survives in the presence of fire? Fire is the only thing that survives! So we’d better become fire if we want to see God. So it was that God sent tongues of fire upon the Apostles, and upon us at our Confirmation. God wants to set us on fire with the Holy Spirit and in holiness. God wants to bring us up to the temperature of glory so that we can stand in His presence: “See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years (Mal 3:1-4). Indeed, Jesus has now come: For you have turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath (1 Thess 1:10-11).

So there is a “wrath of God,” but it is more in us than in God. But I will not say to you that there is no wrath in God. Scripture does indicate that wrath pertains to God’s inner life. What exactly it is and how God experiences it is mysterious. To some extent we can say what it is not (as we did above) but we cannot really say precisely what it is. Far more rich than this is the meditation that the wrath of God is essentially in us. It is our experience of the incompatibility of sin before God. We must be washed clean in the Blood of the Lamb and purified. Most of us will also need purification in Purgatory, but if we let the Lord do His saving work, we are saved from the wrath, for we are made holy and set on fire with His love. Fire never fears the presence of fire. God is love, but He will not change, so love must change us.

One of the greatest cinematic depictions of the wrath of God occurred in the movie Raiders of the Lost Ark. The Nazis sinfully think that they can open the Ark and endure the presence of God. What they get is wrath, for sin cannot endure the reality of God’s presence. “Enjoy” this clip from the movie!

After Christ rose from the dead, He appeared to His disciples at certain places and times, but did not seem to stay with them continuously. On the first Easter Sunday, He appeared six times in rather rapid succession: first to Mary Magdalene, then to the women at the tomb, third as the women left the tomb, fourth to Peter, fifth to the two disciples going to Emmaus, and sixth to the ten Apostles in Jerusalem (when Thomas was not present).

In His public ministry, Jesus seemed to be with His disciples nearly all the time. However, after His Resurrection he would appear, converse, and teach, but then be absent from them bodily. For example, John 20:26 says that “after eight days” Christ appeared to the disciples, suggesting that He was not otherwise present to them during that period.

While it is true that we do not have an exact calendar of His appearances and not every appearance is necessary recorded, it seems apparent that the Lord was not constantly with the disciples during the forty days prior to His ascension.

Why is this?

St. Thomas Aquinas reflected on this question and offers two basic reasons. In so doing he does not propose an absolute explanation, but rather demonstrates why it was fitting that Christ was not with them continuously during the forty days prior to the ascension. St. Thomas writes,

Concerning the Resurrection two things had to be manifested to the disciples, namely, the truth of the Resurrection, and the glory of Him who rose. 

Now in order to manifest the truth of the Resurrection, it sufficed for Him to appear several times before them, to speak familiarly to them, to eat and drink, and let them touch Him. But in order to manifest the glory of the risen Christ, He was not desirous of living with them constantly as He had done before, lest it might seem that He rose unto the same life as before … [For as Bede says] “He had then risen in the same flesh, but was not in the same state of mortality as they.”

That Christ did not stay continually with the disciples was not because He deemed it more expedient to be elsewhere: but because He judged it to be more suitable for the apostles’ instruction that He should not abide continually with them, for the reason given above.

He appeared oftener on the first day, because the disciples were to be admonished by many proofs to accept the faith in His Resurrection from the very out set: but after they had once accepted it, they had no further need of being instructed by so many apparitions (Summa Theologiae, Part III, Q. 55, Art. 3).

While St. Thomas observes that there may well be appearances that were not recorded, he is inclined to hold that there were not a lot more of them. He writes,

One reads in the Gospel that after the first day He appeared again only five times. For, as Augustine says (De Consens. Evang. iii), after the first five apparitions “He came again a sixth time when Thomas saw Him; a seventh time was by the sea of Tiberias at the capture of the fishes; the eighth was on the mountain of Galilee, according to Matthew; the ninth occasion is expressed by Mark, ‘at length when they were at table,’ because no more were they going to eat with Him upon earth; the tenth was on the very day, when no longer upon the earth, but uplifted into the cloud, He was ascending into heaven. But, as John admits, not all things were written down. And He visited them frequently before He went up to heaven,” in order to comfort them. Hence it is written (1 Corinthians 15:6-7) that “He was seen by more than five hundred brethren at once … after that He was seen by James”; of which apparitions no mention is made in the Gospels (ibid).

St. Thomas strikes a balance between the Lord’s need to instruct them and summon them to faith in the resurrection, and the need for them to grasp His risen glory. Christ did not merely resume His former life. The disciples were not to cling to their former understandings of Him as Rabbi and teacher; now they were to grasp more fully that He is Lord.

Though Thomas does not mention it here, I would add another reason for the Lord’s action of not abiding with them continuously: It was fitting for Him to do this to accustom them to the fact that they would no longer see Him as they had with their physical eyes. Once He ascended, they would see Him mystically in the Sacraments and in His Body the Church. Thus, as the Lord broke the Bread and gave it them in Emmaus, they recognized Him the Eucharist (Luke 24). Thereupon He vanished from them. It was as if to say, “You will no longer go on seeing me in the same manner. Now you will experience me mystically and in the Sacraments.”

On Sunday we read from the Acts of the Apostles and we do well to look back at the opening verse of that passage (Acts 2:42). There we discover a four-point plan that describes the Christian life. Of the life of the early Christians it is said,

They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer (Acts 2:42).

Here then are the four pillars of the Christian life. Before looking at them in detail, recall the context of this verse. Peter has just preached a sermon in which he warns his listeners to repent and believe the Good News. He says to them,

“Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day (Acts 2:40-41).

Now they are baptized and in the Church of the Living of God. (Notice that the verse does not say that they said the “sinners’ prayer” to be saved; it just says that they were baptized.) Unlike some of our Protestant brethren, who hold a kind of “once saved, always saved” mentality, we see that the text does not stop there. These new disciples now have a life to lead that will prepare them to meet God and help them to set their house in order. And this brings us back to our verse:

So here is our “four-point plan” for setting our house in order once we have come to faith. There are four components listed, four pillars if you will. Note that the text says that they devoted themselves to these four pillars of the Christian life. They did not merely do them occasionally, or when they felt like it, or when the time seemed right. They were consistent; they were devoted to these four pillars.

Pillar I. The Apostles’ Teaching – This first pillar of the Christian life is fascinating, not only for what it says, but for what it does not say. When we think of the “Apostles’ teaching” we think first of the four Gospels and the New Testament Epistles. These would surely be components of the Apostles’ teaching for modern Christians, but notice that the text does not say that they devoted themselves to Scripture, but rather to the Apostles’ teaching.

For a Catholic, the Apostolic teaching consists not only of the New Testament Scriptures, but also of Sacred Tradition, which comes to us from the Apostles and has been understood and articulated by the living Magisterium of the Church. Protestants would largely interpret this first pillar as an exhortation to read the Bible every day and base our lives on it. This is a true understanding, but only a partial one. The early Christians did not have the New Testament in its final form from day one and thus could not have lived this text in such a way. The Bible as we now have it was not yet completed, edited, or canonized. Yet they had received the Apostolic teaching, because it had been preached to them by the Apostles and their deputed representatives: the bishops, priests, and deacons.

St. Paul wrote to the Thessalonians, So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter (2 Thess 2:15). Therefore, the Catholic application of this first pillar is truer and fuller in that we are devoted to the Apostles’ teaching not in Scripture alone, but also in Sacred Tradition as passed down and interpreted by the living Magisterium of the Church.

To live this first pillar with devotion means to set our house in order by diligently studying what the Apostles have handed down to us. We do this by the daily, devoted reading of Scripture and/or the diligent study of the faith through the Catechism or other approved manuals. We should make it a daily habit to read Scripture and study the faith, attempting to grow in our knowledge of what God has revealed through His prophets and Apostles, and then basing our life on what we learn and repenting of what is not in line with the revealed truth.

Pillar II. The Fellowship – The word fellowship may be a little weak here as a translation of the Greek τῇ κοινωνίᾳ (te koinonia). Most people who hear the word fellowship think of coffee and doughnuts after Mass, but the more theological way of translating this word is probably “a communion.” The sacred gathering of the faithful is better termed a “communion,” or in Latin “communion.” It is a gathering of the members of Christ’s Body the Church into one, a communion of Christ with His Bride the Church. True communio is to be in a rich relationship with others who instruct in the faith, encourage us, hold us accountable, and help when we are struggling. True communio is also to devote ourselves to helping others to salvation and perseverance.

According to this text, the early Christians devoted themselves to this communal gathering, surely on Sundays but also at other important times. Hence, the second pillar of the Christian life, through which we are helped to set our house in order, is “fellowship,” or even better, “communio.”

Keeping fellowship and meeting together in the Lord is rooted in this commandment: Keep holy the Sabbath. It doesn’t make sense to think that we can disregard one of the Ten Commandments and then claim that our house is in order. Some argue that this commandment does not explicitly say that we must be in Church on Sunday, but Leviticus 23:3 says regarding this commandment, You shall do no work and you shall keep sacred assembly, it is the Sabbath of the Lord.

Sacred assembly means “Church.” It is the fellowship, the koinonia, the communio. There is no way around it. God expects us to be in His house on our Sabbath, which is Sunday. The Book of Hebrews also says, And let us not neglect to meet together regularly and to encourage one another, all the more since the Day draws near. See here how the last “Day” and being prepared for it is linked to “meeting together regularly.”

So the second pillar of the Christian life is to set our house in order by going to Mass every Sunday and Holy Day. In the Mass, we encourage others and are encouraged by them. We also receive instruction in the Word of God by the anointed and deputed ministers of that Word: the bishops, priests, and deacons.

Pillar III. The Breaking of the Bread – The phrase “the breaking of the bread” in the New Testament usually meant the reception of Holy Communion, or the Eucharist.

The worthy reception of Holy Communion is directly connected to having our house in order, for there are wonderful promises made to those who are faithful in this regard. Jesus makes this promise: Whoever eats my flesh and drinks my blood remains in me, and I will raise him up on the last day (John 6:40). That’s quite a promise in terms of being ready! Jesus is saying that frequent reception of the Eucharist is essential preparation for the Last Day. Jesus also warns us not to stay away from “the breaking of the bread” or Holy Communion. Unless you eat the flesh of the Son of Man and drink his blood, you do not have life in you (Jn 6:53).

Without Holy Communion, we’re not going to make it. You have to receive regularly in order to be ready. We cannot claim that our house is in order if we willfully stay away from Holy Communion.

By extension, we must allow this reference to one sacrament (Holy Communion) to be a reference to all the sacraments. Clearly, a Catholic approach to this third pillar of preparation would include being baptized and confirmed. It would also include weekly reception of Holy Communion, regular confession, anointing of the sick when necessary, and where possible the reception of Holy Matrimony or Holy Orders.

The sacraments are our spiritual medicine. We have a bad condition called concupiscence (a strong inclination to sin). It is like spiritual high blood pressure or diabetes. Hence, we must take our medicine and be properly nourished. As our medicine, the sacraments help us to avoid dying from our sinful condition. So the third pillar of the Christian life is to set our house in order by receiving Holy Communion worthily every Sunday and the other sacraments at appropriate times.

Pillar IV.Prayer – This final pillar requires more of us than just saying our prayers in a perfunctory way. The Greek word here is προσευχαῖς (Proseuchais), and is best translated just as we have it here: “prayers.” However, the Greek root proseuche is from pros (toward or immediately before) + euchomai (to pray or vow). The prefix pros conveys the sense of being immediately before Him, and hence the ideas of adoration, devotion, and worship are included.

Thus prayer is understood as more than simply “saying one’s prayers.” What is called for is worshipful, attentive, and adoring prayer. Prayer is experiencing God’s presence. Jesus says of prayer that it is necessary for us lest we fall. Watch and pray so that you will not fall into temptation (Matt 26:41). Hence, the fourth pillar is prayer, through which we put our house in order through regular, worshipful, attentive, and adoring prayer of God. This serves as a kind of medicine lest we fall deeply into temptation.

So here are four basic pillars of preparation for the Day of Judgment. Follow them and then even if Jesus “hits like an atom bomb,” you’ll be able to look up and be ready, knowing that your redemption is at hand.

Enjoy this video. Observe in it all the preparations for the atomic bomb that those who are older may remember. In a way, all the preparations you see in the video are a little silly, since ducking under a desk wouldn’t help much if an atom bomb really hit! But the preparations I have mentioned above really are helpful because God gives them to us. The people in this video were trying to get ready using measures that probably wouldn’t help much. How much more important it is for us to do so, who do stand a chance, because God Himself has instructed us. Set your house in order!

It is worthwhile to look back at a text that was read on Saturday (Saturday of the Octave of Easter). It is from Acts and sets forth a picture of courage and holy boldness that is too little evident in many Catholics. Let’s look at the passage and then reflect on four qualities that the Apostles Peter and John manifest.

Now when [the Sanhedrin] saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. But seeing the man who was healed standing beside them, they had nothing to say in opposition. But when they had commanded them to leave the council, they conferred with one another, saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” So they called them and charged them not to speak or teach at all in the name of Jesus. But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard.” And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened (Acts 4:13-21).

Their Authority – The text opens with a reference to the “boldness” of Peter and John to the fact that the religious authorities are “astonished.” How could such uneducated and common men speak and act this way?

The Greek word translated here as “boldness” is Παρρησία (parresía or parrhēsía) from pás, “all” + rhēsis, meaning “a proverb or statement quoted with resolve.” In other words, parresía means to speak with confidence and exhibit strong resolve; it means to speak plainly, publicly, or boldly. It is from the root rhēsis that the term rhetoric comes. Rhetoric is the art of effective or persuasive speaking and in its more technical sense usually requires training in logic and poise.

Thus, the boldness described in this passage shows the transformation that that the resurrection and Pentecost have effected. Prior to Pentecost, the Apostles, though often zealous and willing to make sacrifices to follow Jesus, were also slow to understand and often confused. Beginning with Easter Sunday (e.g., Luke 24:32,45) and most likely throughout the forty days before ascending, the Lord instructed and formed the Apostles in the Gospel. It would take Pentecost, however, to fully quicken their minds and confirm their hearts. Jesus had said, I still have much to tell you, but you cannot yet bear to hear it. However, when the Spirit of truth comes, He will guide you into all truth (Jn 16:12-13). Elsewhere, He added, All this I have spoken to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you (John 14:25-26).

Prior to Pentecost, the Apostles and disciples gathered in fear, behind locked doors. Afterwards, though, they go about with the boldness described here. The religious leaders are “astonished” and marvel that such common and unlearned men can have such a sweeping command of their topic, and such serene courage. Peter and John have healed a man who had been lame for forty years, a man they knew was lame and had seen in the temple. The religious leaders cannot explain it; further, the usual threats do not seem to have the desired effect on them.

Yes, Peter and John are bold, confident, and unafraid. They are manifesting the gift that the Lord promised when he said, On account of My name, they will deliver you to the synagogues and prisons, and they will bring you before kings and governors. This will be your opportunity to serve as witnesses. So make up your mind not to worry beforehand how to defend yourselves. For I will give you speech and wisdom that none of your adversaries will be able to resist or contradict (Luke 21:12-15).

Such a change in these men, especially Peter! It is clear that the Lord has gifted them just as He promised. Their boldness is God’s grace. May that grace reach Church leaders today, both clergy and lay. Holy boldness such as this is needed more than ever.

Their Association – The text says that the Sanhedrin recognized that they had been with Jesus. What a magnificent line. While this may have meant they recalled that these men had accompanied Jesus, for the reader the expression has far more depth. Peter and John, by their transformed lives, are manifesting that they have been with Jesus. They are showing forth the fruit of a life-changing, transformative relationship with Jesus Christ. Yes, these men have been with Jesus; it is obvious!

How about you and me? Would someone be able to look at us and conclude that we have been with Jesus? Is this not a description of what should be the normal Christian life? Is your association with Jesus Christ obvious to others? It ought to be.

It is, of course, a sad reality that most Christians are content to hide out or to blend in with the culture. They are undercover Christians, secret-agent saints, and frozen chosen. There’s no real fire to attract attention, no bold proclamations or visible signs of spiritual life. Few would ever conclude that they had been with Jesus.

Where are we on the light spectrum? Is the Light of Christ in us visible (Mat 5:14)? Do we bear the brand marks of Jesus (Gal 6:17)? Do we love our enemies (Mat 5:44)? Do we shine like the stars in the midst of a twisted and depraved generation (Phil 2:15)?

Their Arresting Ability – Although Saints Peter and John have been arrested, they have, in effect, turned the tables and arrested the Sanhedrin. As remarked above, Peter and John do not seem cowed by the usual threats and their arguments are not easily set aside, for they speak with sincerity and authority. Further, the crowds are amazed and the leaders themselves cannot explain how a man, known by them to have been lame for forty years, now walks and even dances!

They don’t really know what to do. They are arrested by the winsome and courageous witness before them.

True holiness can have this effect, at least in certain conditions. St. Teresa of Calcutta was like this. Though many did not share her faith, even enemies of the faith admired her. This was not because she was a people pleaser; in fact, just the opposite. She had a boldness to scold even the most powerful, but a love that could not be denied. Her reflection of the glory of Christ arrested one and all.

This is perhaps one of the rarest gifts of all, yet still one to seek, so that at least some in every age have a holiness and a goodness that is arresting in its purity.

Their Assertiveness – To be appropriately assertive is to get one’s needs met without trampling others. And what is the greatest need of any saint? To proclaim Christ and Him crucified and risen. Thus, when Peter and John are warned to stop proclaiming the name of Jesus, they assert their need and right to continue doing so. However, they do so without disrespecting the leaders before them. They do not shout, “We won’t listen to you!” They do not personally disrespect them at all. Rather, they commend themselves to the conscience of these leaders as a way of respectfully declining a command they cannot follow:

Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard.

In other words, they say, “Brothers, Elders, would you not agree that a man must obey God before obeying any man? Do what you must do. Make your judgments. But we must obey the Lord and speak of Jesus until our last breath.”

They are respectful but clear. They assert themselves and their mission but do not attack and trample the reputations or lawful authority of those in the community or state. They cannot cooperate in an evil directive, but they do not attack or stage an attempted overthrow of power. They stand before their opponents and look them in the eye. They will not flee or yield to fear, but neither will they become like them in arrogance and unrighteous demands.

This is a good model for us who are entering into increasingly difficult days, in which the pressures made upon us by the culture and the government may require that we refuse to cooperate with evil demands. Our goal is not to humiliate and overcome our opponents, but to convert them; and if not them then the culture around us. As St. Paul says, We do not use deception, neither do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God (2 Cor 4:2).

So here is a model for us and a set of challenges. We are to manifest a bold and sincere confidence in the Gospel we proclaim, because we have met Jesus and are being transformed into His likeness. Indeed, we should ask and strive for that rare holiness that is arresting in its purity but also assertively announces Christ Jesus without compromise or hypocrisy.

Help us, Lord!