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Apocalypse
12:7
And there was a great battle in heaven: Michael and his angels fought with the dragon, and the dragon fought, and his angels.
*H But at that time shall Michael rise up, the great prince, who standeth for the children of thy people: and a time shall come, such as never was from the time that nations began, even until that time. And at that time shall thy people be saved, every one that shall be found written in the book.
Ver. 1. Michael, "who is like God," alludes to the name of the Machabees; Who is like unto thee among the gods? The archangel protected the Jews, while Epiphanes was engaged beyond the Euphrates. — Time. The nation was in the utmost distress. Only about seven thousand ill-armed men adhered to Judas: yet these delivered the country by God's decree. — Book. God seemed to keep a register of his friends. C. — Michael, the guardian of the Church, will protect her against antichrist, as her pastors will do visibly. W.
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Matthew
25:46
And these shall go into everlasting punishment: but the just, into life everlasting.
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John
5:29
And they that have done good things shall come forth unto the resurrection of life: but they that have done evil, unto the resurrection of judgment.
*H And many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.
Ver. 2. Many. This shews the great number. All shall rise again. In a figurative sense, the Jews who seemed buried shall appear and fight. — To see. Heb. "everlasting." C. — S. Jerom has not seen a d (H.) in the word. This text is express for eternal happiness or misery. C. — Some have understood, deraon, "stench," or contempt, to denote the ignominy of the damned; but the prophet speaks of the times of the Machabees. Houbigant. — All shall rise in their bodies, but all shall not be changed for the better. 1 Cor. xv. 51. W.
*H But they that are learned, shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.
Ver. 3. Learned in the law of God and true wisdom, which consists in knowing and loving God. Ch. — Heb. "instructors." — Instruct. Heb. "justify," in the same sense. The Machabees and other priests, &c. who instructed people in the law, and stood up for its defence, may be meant. C. — "There is as much difference between a learned sanctity and a holy rusticity, as there is between heaven and the stars." S. Jer. — Teachers, martyrs, and virgins are entitled to an aureola, or accidental reward, besides the essential beatitude. W. — Many. Th. and the Vulg. read, "and of the just many shall be like for an age and after." S. Jer.
* Summa
*S Part 1, Ques 10, Article 3
[I, Q. 10, Art. 3]
Whether to Be Eternal Belongs to God Alone?
Objection 1: It seems that it does not belong to God alone to be eternal. For it is written that "those who instruct many to justice," shall be "as stars unto perpetual eternities [*Douay: 'for all eternity']" (Dan. 12:3). Now if God alone were eternal, there could not be many eternities. Therefore God alone is not the only eternal.
Obj. 2: Further, it is written "Depart, ye cursed into eternal [Douay: 'everlasting'] fire" (Matt. 25:41). Therefore God is not the only eternal.
Obj. 3: Further, every necessary thing is eternal. But there are many necessary things; as, for instance, all principles of demonstration and all demonstrative propositions. Therefore God is not the only eternal.
_On the contrary,_ Jerome says (Ep. ad Damasum, xv) that "God is the only one who has no beginning." Now whatever has a beginning, is not eternal. Therefore God is the only one eternal.
_I answer that,_ Eternity truly and properly so called is in God alone, because eternity follows on immutability; as appears from the first article. But God alone is altogether immutable, as was shown above (Q. 9, A. 1). Accordingly, however, as some receive immutability from Him, they share in His eternity. Thus some receive immutability from God in the way of never ceasing to exist; in that sense it is said of the earth, "it standeth for ever" (Eccl. 1:4). Again, some things are called eternal in Scripture because of the length of their duration, although they are in nature corruptible; thus (Ps. 75:5) the hills are called "eternal" and we read "of the fruits of the eternal hills." (Deut. 33:15). Some again, share more fully than others in the nature of eternity, inasmuch as they possess unchangeableness either in being or further still in operation; like the angels, and the blessed, who enjoy the Word, because "as regards that vision of the Word, no changing thoughts exist in the Saints," as Augustine says (De Trin. xv). Hence those who see God are said to have eternal life; according to that text, "This is eternal life, that they may know Thee the only true God," etc. (John 17:3).
Reply Obj. 1: There are said to be many eternities, accordingly as many share in eternity, by the contemplation of God.
Reply Obj. 2: The fire of hell is called eternal, only because it never ends. Still, there is change in the pains of the lost, according to the words "To extreme heat they will pass from snowy waters" (Job 24:19). Hence in hell true eternity does not exist, but rather time; according to the text of the Psalm "Their time will be for ever" (Ps. 80:16).
Reply Obj. 3: Necessary means a certain mode of truth; and truth, according to the Philosopher (Metaph. vi), is in the mind. Therefore in this sense the true and necessary are eternal, because they are in the eternal mind, which is the divine intellect alone; hence it does not follow that anything beside God is eternal. ______________________
FOURTH
*S Part 3, Ques 189, Article 9
[II-II, Q. 189, Art. 9]
Whether One Ought to Induce Others to Enter Religion?
Objection 1: It would seem that no one ought to induce others to enter religion. For the blessed Benedict prescribes in his Rule (lviii) that "those who seek to enter religion must not easily be admitted, but spirits must be tested whether they be of God"; and Cassian has the same instruction (De Inst. Caenob. iv, 3). Much less therefore is it lawful to induce anyone to enter religion.
Obj. 2: Further, our Lord said (Matt. 23:15): "Woe to you . . . because you go round about the sea and the land to make one proselyte, and when he is made you make him the child of hell twofold more than yourselves." Now thus would seem to do those who induce persons to enter religion. Therefore this would seem blameworthy.
Obj. 3: Further, no one should induce another to do what is to his prejudice. But those who are induced to enter religion, sometimes take harm therefrom, for sometimes they are under obligation to enter a stricter religion. Therefore it would not seem praiseworthy to induce others to enter religion.
_On the contrary,_ It is written (Ex. 26:3, seqq. [*St. Thomas quotes the sense, not the words]): "Let one curtain draw the other." Therefore one man should draw another to God's service.
_I answer that,_ Those who induce others to enter religion not only do not sin, but merit a great reward. For it is written (James 5:20): "He who causeth a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins"; and (Dan. 12:3): "They that instruct many to justice shall be as stars for all eternity."
Nevertheless such inducement may be affected by a threefold inordinateness. First, if one person force another by violence to enter religion: and this is forbidden in the Decretals (XX, qu. iii, cap. Praesens). Secondly, if one person persuade another simoniacally to enter religion, by giving him presents: and this is forbidden in the Decretal (I, qu. ii, cap. Quam pio). But this does not apply to the case where one provides a poor person with necessaries by educating him in the world for the religious life; or when without any compact one gives a person little presents for the sake of good fellowship. Thirdly, if one person entices another by lies: for it is to be feared that the person thus enticed may turn back on finding himself deceived, and thus "the last state of that man" may become "worse than the first" (Luke 11:26).
Reply Obj. 1: Those who are induced to enter religion have still a time of probation wherein they make a trial of the hardships of religion, so that they are not easily admitted to the religious life.
Reply Obj. 2: According to Hilary (Can. xxiv in Matth.) this saying of our Lord was a forecast of the wicked endeavors of the Jews, after the preaching of Christ, to draw Gentiles or even Christians to observe the Jewish ritual, thereby making them doubly children of hell, because, to wit, they were not forgiven the former sins which they committed while adherents of Judaism, and furthermore they incurred the guilt of Jewish perfidy; and thus interpreted these words have nothing to do with the case in point.
According to Jerome, however, in his commentary on this passage of Matthew, the reference is to the Jews even at the time when it was yet lawful to keep the legal observances, in so far as he whom they converted to Judaism "from paganism, was merely misled; but when he saw the wickedness of his teachers, he returned to his vomit, and becoming a pagan deserved greater punishment for his treachery." Hence it is manifest that it is not blameworthy to draw others to the service of God or to the religious life, but only when one gives a bad example to the person converted, whence he becomes worse.
Reply Obj. 3: The lesser is included in the greater. Wherefore a person who is bound by vow or oath to enter a lesser order, may be lawfully induced to enter a greater one, unless there be some special obstacle, such as ill-health, or the hope of making greater progress in the lesser order. On the other hand, one who is bound by vow or oath to enter a greater order, cannot be lawfully induced to enter a lesser order, except for some special and evident motive, and then with the superior's dispensation. _______________________
TENTH
*H But thou, O Daniel, shut up the words, and seal the book, even to the time appointed: many shall pass over, and knowledge shall be manifold.
Ver. 4. Shut. The vision will not be understood till the event. C. — It is not to be interpreted by human wit, but by the spirit of God, wherewith the Church is enlightened and governed. S. Jer. in Gal. W.
*H And I, Daniel, looked, and behold as it were two others stood: one on this side upon the bank of the river, and another on that side, on the other bank of the river.
Ver. 5. Two angels of Persia and Greece, near the Tigris. Maldon.
*H And I said to the man that was clothed in linen, that stood upon the waters of the river: How long shall it be to the end of these wonders?
Ver. 6. I. Heb. "He." Theod. Syr. and Arab. "they said" to Gabriel. C. x. 5. Angels ask questions of each other. C. viii. 13. — Wonders. How long shall this be in the dark, and the misery continue?
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Apocalypse
10:5
And the angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven.
*H And I heard the man that was clothed in linen, that stood upon the waters of the river, when he had lifted up his right hand, and his left hand to heaven, and had sworn by him that liveth for ever, that it should be unto a time, and times, and half a time. And when the scattering of the band of the holy people shall be accomplished, all these things shall be finished.
Ver. 7. Heaven. He thus shews that he is not God. C. — Time often implies a year. C. iv. 13. Hence he means three years and a half. Christ assures us that those days shall be shortened, (Mat. xxiv. 22.) and the persecutor shall tarry a short time. Apoc. xvii. 10. and xii. 14. The same period is insinuated by 1290 days, (v. 11) and 1330. v. 12. The two witnesses prophesy 1260 days, during which the Church shall be fed in the wilderness. Apoc. xii. 6. But the term is most exactly specified by forty-two months. Apoc. xi. 2. and xiii. 5. Hence all the Fathers agree that the last persecution shall continue no longer. W. — How absurdly do some Prot. explain this of years during which, they say, the papacy shall subsist! Whence will they date its origin? But they will readily trifle with the word of God, and admit any one to indulge his fancy, as long as he does not strike at the thirty-nine articles. If he do, he may expect the treatment of poor Stone, (H.) whose death in the King's Bench, aged 75, has been just announced. He pleaded that one article decided, "nothing was to be maintained which could not be proved by Scripture." Yet he was deprived of his living by Dr. Porteus, who at one time was as eager to procure a change in the articles, yet was not prevented by his scruples from mounting the episcopal throne of Chester or of London. Stone had not this discretion. Rock. N. 306. He fell a victim to contradictory articles. He might be in error. But what right had Proteus to throw the first stone at him? or how will Protestants shew that any man is reprehensible for adopting the principles of the Reformation, which was entirely built on private interpretation? They applaud Luther, who established Scripture self-interpreted for the only rule, and they condemn Stone, Wesley, &c. for acting accordingly. If they have such just weights and measures for their own, what wonder then if the rights of Catholics be disregarded? H. — Half a time. The idol of Jupiter remained just three years. Yet the temple was not ready for sacrifices till other ten days had elapsed. They had been interrupted six months before that idol was set up. C. — We must date from the profanation and distress caused by Apollonius. 1 Mac. iv. 52. Jos. S. Hypol. Usher, A. 3836. C. — Band. Lit. "hand." H. — When the people shall be destitute of strength, God will miraculously deliver them.
*H And I heard, and understood not. And I said: O my lord, what shall be after these things?
Ver. 8. Understand not. The prophets were obliged to pray, and sometimes to receive a fresh revelation to explain what they had seen. C. ix. 2. 1 Pet. i. 11. and 1 Cor. xiv. 26. What regarded Antiochus and the Church was almost inexplicable before the event, as the times of antichrist are to us. v. 9.
*H Many shall be chosen, and made white, and shall be tried as fire: and the wicked shall deal wickedly, and none of the wicked shall understand, but the learned shall understand.
Ver. 10. White, by persecution endured with patience. C. xi. 35. — Learned. While the weak Jews will be scandalized at this treatment, the virtuous will reflect that suffering is a trial of God's servants, and a mark of predestination.
*H And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days.
Ver. 11. Days: thirteen more than three and a half, as we reckon. The odd number might be neglected. v. 7. The abomination continued three years and ten days, but the sacrifices had been discontinued six months and three days before. See C. viii. 14. If Daniel speak of lunar years, as it is probable, the difference would only be two days. C. — From the abolishing of the mass as much as possible, and the practice of heresy and abomination, unto the end of antichrist's persecution, 1290 days shall elapse. W.
*H Blessed is he that waiteth, and cometh unto a thousand three hundred thirty-five days.
Ver. 12. Days. After the three years and a half, fifty-eight days will occur before the death of Antiochus, when Judas will disperse the troops of his three generals. C. — Some respite will be granted for forty-five days, during which sinners may repent. M. — It is difficult to say why forty-five days are here added to the former number. We are content to depart with Daniel, (v. 9.) without searching any farther into these high mysteries. W.
*H But go thou thy ways until the time appointed: and thou shalt rest, and stand in thy lot unto the end of the days.
Ver. 13. Lot. Thou shalt enjoy a glorious resurrection, (M.) and thy dignities till death, for which thou must prepare. C. — Days. "Hitherto," says S. Jerom, "we read Daniel, in the Heb. volume; what follows, to the end, is translated from Theodotion's edition." H. — The history of Susanna is there placed at the beginning. C. — According to the order of time, it should be placed after the first chapter. M.