The Ages of the World Mirrored in the Joyful Mysteries

Mary and Elizabeth Carry All Human History in Their Wombs


In the beginning of Scripture, per some Sacred Tradition, the days of creation image the ages of the Divine Plan, from the Fall to the New Creation, inclusive. The sun sets into spiritual darkness, and God brings a sunrise, spiritual light. Then the sun sets again, and light emerges again, and so forth. This great Divine mystery perhaps indicates why God made our persistent passage of time to alternate between day and night, between darkness and light. Too, some Tradition suggests that at the end of Scripture, the heads of the beast in Apocalypse, Chapter 17, image the greater ages of sin in the Divine Plan. Indeed, these are mammoth Scriptures.

However, what if, instead of at the beginning or end, God left somewhere in the middle of Scripture a little scene of soft whispers that conveyed this mystery, something obscure and humble and small; indeed, this is how our God works: He works through the lowly, the unknown, the misfit: kind of like the Scripture in which God told a prophet, “I am coming; listen for Me.” A great thunder came, but God was not in the thunder. A great fire or wind came, but God was not there. A great earthquake trembled the ground, but God was not in the earthquake. Then, a small, hardly audible breeze and whisper was heard, and there was God.

And that little breeze will be seen to perfectly match our desires in the Joyful Mysteries pregnancies!

More specifically, if the birth of Christ symbolizes, by Advent Tradition, the Second Coming of Christ, perhaps the whole time period in the months of pregnancy for St Elizabeth and Mother Mary from the outset, that is, from the conception of St John the Baptist, all the way through to that same birth of Christ, is an image of the whole Divine Plan.

We will see that it actually works perfectly! And we will be able to use the days of creation that we have just seen: more specifically, Tradition suggests that the eight days of creation (six days of labor, a seventh day of imperfect rest, and an eighth day of resurrection and eternal rest) image, again, the eight great ages of the whole Divine Plan, from the Fall to the New Creation, inclusive. Each day has two parts, an evening and a morning (Genesis: "evening came, and morning followed, the first day, evening came, and morning followed, the second day, ..."). Hence 2 parts per 8 days = 8 x 2 = 16 total parts.

Now, Mary conceived in the sixth month of St Elizabeth, so Mary will give birth almost 6 months after St Elizabeth does, or 9 [St Elizabeth gives birth] + 6 = 15 total months. That is effectively 15 months. The days of creation had 16 parts, with the 16th part being the Second Coming of Christ. However, Christ comes early, that is, "those days shall be shortened". Hence, really, Christ returns in the midst of the 15th part of the creation days. Amazingly, all other details fall into play! Overall, the first three Joyful Mysteries profoundly shew forth the whole Divine Plan. Coincidence?



I decided to revisit this subject in a dialog format to make it more entertaining: TEACHER vs STUDENT. Here goes, and enjoy!




STUDENT: So, TEACHER, what are we in class for today?

TEACHER: Well, we will try to establish the theory that the Joyful Mysteries, the first three, image all of human history, the entire Divine Plan.

STUDENT: That is a tall order. Where in the world would you get this?

TEACHER: Well, just hang loose, blood; the Catholic geek-man gonna set you up on the theology side! It is going to be astounding. For starters, we already have supreme Biblical metaphors for the whole Divine Plan in, basically, the beginning of Scripture and the end of Scripture. Do you remember those from previous articles?

STUDENT: Yes, but refresh my memory.

TEACHER: OK. More specifically, the creation days of Genesis image all of human history, per the testimony of several Early Church Fathers. Each day of creation images an age of recreation, or the remaking—the renewal—of man. This is the beginning of Scripture. Similarly, the end of Scripture has a parallel: the beast kings of Apocalypse 17. They, likewise, image the phases of sin in human history in God’s Plan, per the suggestion of St. Hippolytus, and this is, obviously, again, the end of Scripture. Each of these Scriptures are mammoth biblical passages.

STUDENT: Ok, but how does this relate to the Joyful Mysteries?

TEACHER: As follows: our theory will perfectly fit the analogies. More specifically, what if, instead of at the beginning or end of Scripture, God left somewhere in the middle of Scripture a little scene of soft whispers that conveyed this mystery, something obscure and humble and small, kind of like the Scripture in which God told a prophet, “I am coming; listen for Me.” A great thunder came, but God was not in the thunder. A great fire or wind came, but God was not there. A great earthquake trembled the ground, but God was not in the earthquake. Then, a small, hardly audible breeze and whisper was heard, and there was God.

And that little breeze is the Joyful Mysteries pregnancies!


The Five Ages of the Old Testament

STUDENT: That sounds awesome. But how do we get there? Where do we begin?

TEACHER: Well, it turns out that the Joyful Mysteries version entirely depends on the creation days and beast kings. So we will need to review those. We need a refresher.

STUDENT: Go for it!

TEACHER: Here is the wonder: day and night, the story of salvation history alternates like the days of creation: evening came and morning followed, the first day. Evening came and morning followed, the second day, and so forth. That is, spiritual darkness fell around God’s People, but God drew light from it, spiritual illumination. The sin came back, and God redeemed it. Evening came and morning followed, the first day…, the second day, and on and on.

STUDENT: As in? Be more specific!

TEACHER: You got it! In the beginning was the fall, and darkness fell over quickly with the age of Noah’s day, wickedness! But God entered in with great light: the Flood. Sinful humanity was baptized away and Creation started over with Noah.

Then, sin arose again with Babel, and God brought light, the confounding of tongues, followed by the big light, the calling of Abraham and the formation of the first People of God, the Hebrews.

Then, the third darkness arose with Egypt’s enslavement of the Hebrews, and it was followed by light, the Exodus and OT Kingdom, David.

Then, the fourth darkness arose, the progressive wickedness of the Jews as they approached the Babylonian exile, and it was followed, once again, by light, that same Exile that converted the hearts of the Jews back to God and ushered in the great renewal—the return of the Jews to the Holy Land and the rebuilding of the Temple.

Finally, the fifth darkness was Maccabees, where many Jews were martyred by the Antichrist figure, Antiochus IV Epiphanies, and the war that ensued. And a little while later, the greatest redemption of God in Person in human history, the coming of the Christ.

And it continues into the NT era, more or less. You get the picture.

STUDENT: I get the picture, but is there any support for this explicit historical analogy in Sacred Tradition?

TEACHER: Absolutely. St Augustine himself delineates these five ages of the Old Law in his On the Instruction of the Uncatechized. Let us look at the passage:

Chapter 22.— Of the Six Ages of the World

39. Five ages of the world, accordingly, having been now completed (there has entered the sixth). Of these ages the first is from the beginning of the human race, that is, from Adam, who was the first man that was made, down to Noah, who constructed the ark at the time of the flood. Then the second extends from that period on to Abraham, who was called the father indeed of all nations which should follow the example of his faith, but who at the same time in the way of natural descent from his own flesh was the father of the destined people of the Jews; which people, previous to the entrance of the Gentiles into the Christian faith, was the one people among all the nations of all lands that worshipped the one true God: from which people also Christ the Saviour was decreed to come according to the flesh. For these turning-points of those two ages occupy an eminent place in the ancient books. On the other hand, those of the other three ages are also declared in the Gospel, where the descent of the Lord Jesus Christ according to the flesh is likewise mentioned. For the third age extends from Abraham on to David the king; the fourth from David on to that captivity whereby the people of God passed over into Babylonia; and the fifth from that transmigration down to the advent of our Lord Jesus Christ. With His coming the sixth age has entered on its process; so that now the spiritual grace, which in previous times was known to a few patriarchs and prophets, may be made manifest to all nations; to the intent that no man should worship God but freely, fondly desiring of Him not the visible rewards of His services and the happiness of this present life, but that eternal life alone in which he is to enjoy God Himself: in order that in this sixth age the mind of man may be renewed after the image of God, even as on the sixth day man was made after the image of God.

STUDENT: It seems to provide what we are looking for. Can you apply it?

TEACHER: You bet. Simply notice that, first, St. Augustine provides five epochs for the OT, like our five sets of darkness and light traversed above. Similarly, if we look closer, the partitioning points of St. Augustine’s rendition are precisely the points of light in our discourse, leaving the greater history between his points of light as the darknesses of our discourse. Just follow it:

Firstly, let us show that each point of partitioning is light.

  • Adam: Original Justice is light.
  • Noah: the Flood is light.
  • Abraham: the confounding and formation of the Hebrew People are light.
  • David: the formation of the Holy Kingdom after the Exodus is light.
  • Captivity: the captivity, though great suffering for the Jewish People, is still light, since by it, God softened the hearts of His wayward People and brought them to repentance [the Restoration to Holy Land and rebuilding of the Temple fits here as well.]
  • The Christ: need we say more about the First Coming of Our Lord and Savior, Jesus!

Too, note general history between these lights are phases of darkness:

  • Between Adam and Noah: the fall and wickedness of Noah’s day.
  • Between Noah and Abraham: the great sin of Babel, blasphemous materialistic perversity.
  • Between Abraham and David: the Egyptian Enslavement.
  • Between David and Captivity: the great sin of the Jews prior to the Exile.
  • Between the Captivity and First Coming of Jesus: the darkness of the Maccabeean struggle, including OT Antichrist figure, Antiochus.

STUDENT: You got it! It fits pretty darn good!

TEACHER: It does! Moreover, the beast kings support the five here.

STUDENT: How so?

TEACHER: Well, it is self evident when the kings of sin are partitioned. Let us quote the text:

Apocalypse 17:

The beast, which thou sawest, was, and is not, and shall come up out of the bottomless pit, and go into destruction: ...And here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth, and they are seven kings: [10] Five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time.

See that, again, with St. Hippolytus testifying a possible meaning to the kings as ages of sin, the meaning of “five have fallen” is self-evident: St John is himself writing at the close of the age of the First Coming of Christ, which means he is just beyond the fifth light of human history and barely into the sixth night, making five ages of sin preceding him, as we saw with St. Augustine above.


The Age of the Church’s Labor against Sin and Heresy

STUDENT: Yes, that fits perfectly. I would like, however, to look into these possibly 3 ages remaining. That is, for the days of creation, as St. Augustine testified toward five ages for the OT, he designates the sixth to the Church. The seventh is in some sense a Sabbath, but there is no eighth, which is to say, there doesn't seem to be an eighth darkness. Similarly, when we complete the beast king passage, it is not clear how to look at its eighth king either, like the eighth day of the resurrection of Our Christ. Toward that end, I must ask, whereas we have 5 ages in the OT, who many are there really in the NT, by our models? That is, is there just the sixth, or also a seventh? No eighth?

TEACHER: Excellent question! It will turn out that there really are eight total ages in history, that is, our five already in the OT, and then three in the New.

Toward that end, let us work out the ages of New now that we are here. Again, the pattern is sunset, sunrise, and so forth. Which is to say, darkness, light, darkness, light...

Therefore, the sixth age must be comprised of a primary New Testament age of darkness, followed by light.

STUDENT: Right, and it would seem that right after Jesus came, the great age of darkness that we are aiming at is pagan Rome and its vicious persecutions of Christians. Indeed, the pagans resisted conversion for a great time, some three centuries.

TEACHER: You are exactly correct! The one king that “is”, mentioned right after the five that have “fallen”, is clearly pagan Rome, and you accurately described its nature: an Empire that misunderstands Christians and lashes out against them, resisting conversion. Of course, this gave way to light: Constantine, and the conversion of the Empire.

STUDENT: I agree! The Edict of Milan constitutes an incomprehensible transition of all human history. At this juncture, much of the world will be transformed from the darkness of paganism into the light of the Gospel. Here, however, the question remains: we speak of the light of the sixth day, and if, as you say, two more darknesses remain, what are they, and how can we really delineate them? By that I mean, the Church has faced innumerable obstacles since Rome was converted. At what point can we say that the light of the sixth day has set and it is darkness again, the seventh day, or beyond?

TEACHER: Excellent question. In short, what we will find is that the sun does not set again till our modern time, roughly the 20th century. The way to look at it is, “light” does not necessarily mean bright and unobscured. After all, imperfect days have rain, clouds, etc.

STUDENT: Ah, yes, so in other words, if there is still gray in the sky, or even twilight, it is still light.

TEACHER: Yep, you got it. Hence, as we move through Church history, we can say that as long there is still some light, if even natural, in her primary spiritual oppositions of any age, we are still in the sixth day.

STUDENT: Good, so what would we say the major oppositions have been since pagan Rome?

TEACHER: Well, that is a good question. I would say that the key is to look at the bigger picture of the ages and not get distracted. When we do that, a definitive pattern emerges: the devil is taking pot shots at the lesser evident sources of Catholic truth and moving down to the most evident sources. In that way, truth peels off little by little, like knocking off layers of a pyramid.

STUDENT: What do you mean by that? Please give an example or two.

TEACHER: Peter is toward the top. Peter is the supreme earthly source of truth for Christians. Peter possesses the fullness of truth in his office, which is infallible given the right conditions. At the very bottom is Reason. Reason is a base source of truth, the lowest. Pretty much all you can get from Reason, sort of, is base monotheism and some sense of natural law. There is no Revelation in Reason, whereas the Pope has supreme Revelation guidance on earth. On the other hand, whereas Reason is lowest in trtuh, it has the highest degree of evidence to support it as being legitimate.

STUDENT: I see what you are saying. Every man has reason. No one will really be able to say to God they didn't have a brain at death, sparing challenged individuals. Every man knows he can reason to truth. And I am going to anticipate your treatment of Peter. Peter is the superem earthly source of truth for us now, but to dig up the evidence for his authority is the most difficult from the ECFs. Any man on the street, if asked how to get to know Jesus, would probably say, read the Bible. The Bible is indeed the most evident source of truth for Christians, since all forms of Christianity have the Bible, more or less. But to dig up even Apostolic Succession is harder than Scripture, since the Fathers quote Scripture galore but testify to Apostolic Succession much less. Then, for Peter, the quotes are even a fraction of the general Apostolic Succession quotes. So, I see what you are saying. As you go down the pyramid of sources, the truth gets less, but the evidence for reliability gets more, and up the pyramid, vice versa. That being said, what are these sources and how they are stacked? 

TEACHER: They are stacked as follows: again, as you pointed out, at the top, truth is greater, but evidence is weaker. As you go down, truth decreases but evidence for legitimacy increases:

  1. Trinity and Incarnation
  2. Supreme Apostolic Successor [the Pope]
  3. General Apostolic Succession [the Bishops] and Sacred Tradition [the Oral Word of God]
  4. Scripture [the Written Word of God]
  5. Reason [unaided Natural Philosophy]

STUDENT: You are absolutely right, for as I journey through history and think of the primary doctrinal attacks on the Church, they simply DO go right down the line, as follows: 

  1. After Pagan Rome, the majority of the primary heresies afflicting the Church until the Schism were mainly attacking God in His special nature as Triune and Incarnate: Arianism, Monophysitism, Monothelyte heresy, Nestorianism. Too, Islam culminated these: it totally denied the Trinity and Incarnation and, if that were not enough, it went on to suggest a Revelation beyond Jesus, the Quran, which Arianism, while also denying the Trinity and Incarnation, did not. Too, even iconoclasm is an affront to God, since, it involves the interpretation of the First Commandment which is to have no other gods before Him, sacred images. Yes, it definitely fits.
  2. Then, the next great attack was clearly the Great Schism, which assaulted Peter, just down underneath God.
  3. As for the next great attack, really, in the Middle Ages, Albigensianism or the Catharsist heresy are minor. Clearly, the next great disturbance is the moral fall of the clergy in the late Middle Ages, paving the way for the big one, the Protestant Rebelllion, and lo and behold, the ultimate thing that all Protestants have in common is in contesting the General Bishops and Sacred Tradition, which are just beneath Peter, the Supreme Apostolic Successor.
  4. By golly, it just keeps going: the Protestants confounding of the Scriptures only served to make humanity doubt the veracity of Scripture, which gave rise to a general climate of solo-ratio, the natural digression from the Protestants’ counterpart rallying-cry, sola-scriptura.
  5. Finally, in the 20th century, even Reason dives, and we have total apostasy, as in atheism [which is irrational since it denies God, who can be known from Reason alone, Vatican I] in the East and relativism [which is irrational since it denies objective truth] and materialism in the West.

It all fits!

TEACHER: Yes, it does, like I said. Too, note that in all but the last, there is some light, even if only natural.

STUDENT: Yes. We can go through it:

The heresies against God’s special nature still leave much light: All but Islam still have Scripture and Tradition, as well as two sacraments: Baptism and Marriage. Even Islam is supernatural light: a Judeo-Christian shell and belief in the necessity of revelation and assistance. Schism? Ditto, the Orthodox are practically Catholic, like a bright sun with a little cloud to the side. Protestantism is bringing in rain and sadness, but still much supernatural light: most of Scripture and, again, two sacraments: Baptism and Marriage. Protestants, for all the rhetoric they may spout at us, are NOT devil’s children; they are God’s children, and just misguided. Even, too, in the Enlightenment and the general age characterized merely by natural light, especially Reason, it is like a dim twilight: deists and rationalists still hold to a Creator and some sense of natural law, usually. And even when Reason later became diverted away from supernaturally dead infidelity and towards merely this world, still Reason directed toward science, math, psychology and economics, is aimed at truths and things that concern a reflection of the divine, for the Created order and its laws and relationships were made by God and so reflect the Divine Wisdom. Hence, man’s pursuit of the truths of chemistry, and biology, and geology, and economic theory, the maths, and the psychological order, are already approaching God. Hence, only when man, in the 20th century, sheds Reason in diabolical horror with atheism in the East and relativism in the West, was there no longer any light left in the sky, sparing the nightly luminaries.

So you were right; after the sun rises with Constantine, it does not set fully till our modern time.


The Seventh Night: Private Revelation Completes Our History from Here

This, then, is the seventh night, right?

TEACHER: Yes, right. So now, our only options are, the end of the world, or another sunrise followed by an eighth darkness.

STUDENT: Yes, this is a crucial juncture. After all, Public Revelation speaks of an apostasy at the end, so, like, uh, what does that mean for us now? Is this it? Cuz, on the one hand, Europe and her children have this great darkness of apostasy and secular messianism. On the other hand, the Church doesn’t seem to be saying we are at the end. She is trying to have hope. Then, there are the Private Revelations, and I am not sure where they fit in either. So what do we do with this?

TEACHER: This is a crucial point in our discourse indeed. Here, EWTN rescues us with years of painstaking probing into the fully approved Private Revelations concerning the latter times of Church history. Here is what they have for us:


As Cardinal Ratzinger recently pointed out (in the context of the message of Fátima), we are not at the end of the world. In fact, the Second Coming (understood as the physical return of Christ) cannot occur until the full number of the Gentiles are converted, followed by "all Israel."

Approved Catholic mystics (Venerables, Blessed and Saints, approved apparitions) throw considerable light on this order, by prophesying a minor apostasy and tribulation toward the end of the world, after which will occur the reunion of Christians. Only later will the entire world fall away from Christ (the great apostasy) and the personal Antichrist arise and the Tribulation of the End occur.

Although this is not Catholic doctrine, arising as it does from private revelation, it conforms to what is occurring in our time, especially in light of Our Lady of Fátima's promise of an "Era of Peace." This "Triumph of the Immaculate Heart" (other saints have spoken of a social reign of Jesus Christ when Jesus will reign in the hearts of men) would seem to occur prior to the rise of the Antichrist. The optimism of the Pope for the "New Evangelization" and a "Civilization of Love" in the Third Millennium of Christianity fits here, as well. This would place us, therefore, in the period just before the events spoken of in the Catechism, that is, on the verge of the evangelization of the entire world. Other interpretations are possible, but none seem to fit the facts as well, especially when approved mystics are studied, instead of merely alleged ones.

There you have it. The majority of fully approved Private Revelations suggest, as the most likely scenario, an intermediate, minor apostasy toward the end, together with a conditional threat of a minor tribulation, after which occurs a glorious reunion of Christendom and a period of wonderful peace. All this must precede the final phase of human history, the great apostasy of Public Revelation and its associated Antichrist, great persecution, conversion of the Jews, and incomprehensible Tribulation, within which, at an unknown “hour,” the Christ returns to end human history, judge and raise all humanity, and form the New Creation that shall never end—all these final events, of course, being things we know from Public Revelation.


Private Revelation Fulfilled in the Scriptures: The Days of Creation and the Beast

STUDENT: Ok, but all this depends on Private Revelation, which no Catholic is required to believe. Plus, you mentioned that the chastisement is conditional. What does that mean, and is this age of Catholic peace also conditional? 

TEACHER: Good questions. Firstly, admittedly, no portion of Private Revelation is ever necessary to be believed in. However, I would say, how could so many plain witnesses be wrong? Secondly, we will see that this Private Revelation scenario most fully agrees with the theology of the days of creation and beast kings and our yet to be explored Joyful Mysteries. As for conditionality, that the chastisement is conditional means, if humanity preemptively repents of their godlessness in the minor apostasy, it will enter the age of spiritual peace without chastisement and through their inner conversion. On the other hand, if the world persists too long in resistance to God’s grace, the chastisement will come, and then they will repent and enter the age of peace. Yet, here is the wonderful thing: the age of peace, as it called, is NOT conditional. It comes infallibly, with or without preemptive conversion, with or without chastisement. It is the world that must choose whether to enter peace the easy way [preemptive conversion] or the hard way [the minor tribulation and then conversion].

Yet, as it stands, the scenario above, once again, perfectly matches the analogies we have and will have, that is, the days of creation, the beast kings, and the forthcoming Joyful Mysteries analogy. It would behoove us, then, to simply show in the raw sense that this perfect correlation exists before delving into deeper reasons.

STUDENT: Sounds good. Go ahead and proceed.

TEACHER: Good, let us look at the first one, the days of creation. We already saw that the sixth night was pagan Rome, and that we are now, with the modern minor apostasy, in the seventh night. Well, the scenario lays out that the next great phase of history is a light, the age of peace, following a preemptive conversion in the world or a chastisement and conversion. Bingo! This is the seventh light! Note, too, it has the semblance of a Sabbath, like the seventh-day Sabbath of the Genesis allegory: the near whole of humanity will be voluntarily Catholic and living the Gospel in their hearts. The Church will, temporarily, cease having to labor against sin and heresy. She will rest. Again, this perfectly mirrors the seventh day of allegory which is a metaphorical Sabbath in the same days of creation.

Finally, the next phase, again by the scenario, is the great apostasy, where the world will grow lax and forget the lessons she learned. This is the night, the eighth night. And lo and behold, the remaining phase after this is nothing short of the end of time, the eternal light of the Second Coming and New Creation. This eighth light is an eternal, most perfect Sabbath, where the just shall forever behold God and one another in love and peace, never to suffer again. Too, remember, they shall rise at the Judgment, just as the Christ rose on the eighth day.

STUDENT: Awesome! You are right. it fits perfectly!

TEACHER: Yes! Moving on, similarly, the beast kings of Apocalypse 17 bear it. In fact, the beast kings are just our nights of the days of creation. And since the mystery of the kings suggests an eighth that arises again, all fits as well.

“And the beast you saw was, and is not, and will be again…. And the beast that was and is not, even he is the eighth, and is of the seven, and goes into perdition.”

The connotation of the eighth bringing one back to the first is most appropriate: here, the comparison is between kings one and eight, and days one and eight.

Day one is like day eight. Day one is Noah’s day, where the whole world is wicked. Similarly, in day eight, the world is also nearly fully wicked, the great apostasy. Similarly, in day one, the world is destroyed by water and made anew, the beginning of the redemption of the world. In day eight, the world is destroyed by fire and utterly made new in the unending New Creation.

Likewise, the beast kings bear the sense: the eighth phase of sin brings with it the image of a former king. Here, common sense says, use the first king. This does work best and is most profound, as follows; in the first king, the whole world was, again, wicked in Noah’s day. Effectively, we can argue that in this same beginning phase of history, the fall “was”, or “reigned” in human history. It was prevalent, since before the Flood, God had not yet exercised any substantial Redemptive action in history. Then, with the Flood, God slew this first king and ushered in the greater phase of humanity’s redemption. The beast “is not.” Subsequent nights of sin follow, but because God is redeeming humanity during the intermediate phases of sin, redemption still holds sway, that is, again, “the beast is not.”

However, when we reach king eight, the great apostasy, humanity’s culpability has reached its peak. How? Well, if the chastisement comes in our times, it will show the world the incomprehensible horrors that befall humanity when they do not listen to God and His Church. They will not be able to tell God they didn’t know these consequences. Moreover, God will have given them peace, faith and science reconciled, so that they will know that whereas science without faith spells doom, faith with science is the fullness of peace and love on earth.

For this reason, when humanity goes back to apostasy after the age of peace, they have no excuse. If they will not believe after all this, nothing will make them believe. That is, they cannot tell God they did not know the consequences of rejection of God and His Church. Moreover, they cannot tell God they had not seen the true fruits of His religion when embraced with docility. Hence, since God can no longer draw a greater spiritual good for humanity (saving the Jews, who convert en-mass at this time), the Fall is back and once again “reigns,” casting out the Holy Spirit of Redemption—getting Augustine’s restrainer out the way. And that means, “the beast [is] again.” And so our theology is perfect.

STUDENT: I am amazed! You are absolutely right! Thank you so much for these wonderful insights.


Comparing Augustine’s Amillennialism with Private Revelation: Is it Time for an Update?

Ok, so we were going to apply this to the Joyful Mysteries.

TEACHER: Thank you, but actually, I think it would behoove us to explore this current theology a bit deeper to see that it is not arbitrary but even more ordered and meaningful than we have currently. Moreover, if greater rigor can be seen, the argument for its application to the forthcoming Joyful Mysteries will be all the more plausible.

STUDENT: Great. What did you have in mind?

TEACHER: Well, we can also note that St Methodius of Olympus basically maps out our days of creation as well. He testifies of the ages of the world: “Five are the ages of the Old Law. The sixth is designated to the Church, to labor against sin and heresy. The seventh is the Millennium of rest, and the eighth is Eternity.”

STUDENT: Hold it right there. Isn’t the idea of a “Millennium of rest” the heresy of chiliasm, which Augustine and the Church condemned?

TEACHER: You are right. Some early Fathers, in applying the theology of the days of creation, saw Apocalypse 20 as literal, that Jesus would literally come back in Resurrected form to rule the nations for a literal thousand years of physical paradise and with the literal resurrected just. Then, after this “literal millennium,” the damned would be resurrected, there would be a final confrontation, and then the final judgment and end of time. Admittedly, this is condemned by the Church.

St Augustine gave a solution that enabled the Apocalypse to remain in the canon: for him, and the Church’s long-standing tendency, the Millennium can be seen as a symbolic, spiritual period—the whole era of the Church, Her spiritual reign through the souls of the martyrs who come to life again in the living Church on earth countless times. The resurrection of the just at the commencement of the Millennium symbolizes all of our spiritual resurrections at Baptism, which causes us to die with Christ and rise to new life by the washing away of our Original Sin and the infusion of Divine life. During this time of missionary activity, the dragon is restrained by the Church’s evangelization and self-same renewing activity. At the close of the Church’s age of bringing the Gospel to maturity, the dragon goes forth from his prison at the great apostasy, seducing humanity to darkness. Here, the Christ then literally returns to destroy the age of sin and usher in the world that will never end.

To be sure, this interpretation is fine the way it is. However, we can ask, does it provide the greatest depth of the meaning of human history?

STUDENT: That is the question. Ok, but so then how do we interpret the millennium of rest in the context of St. Methodius?

TEACHER: Like this: even though the Church has tended toward the Augustinian solution above, there is a secondary solution that will fit our needs that the Church has never condemned. In this view, the Millennium is still figurative, a spiritual period of peace, and is not necessarily a literal thousand years. The reign of Jesus is spiritual, not literally on earth in a resurrected, direct revelatory presence. BUT, unlike Augustine, it is not the whole age of the Church but rather this partial age toward the end, this age of peace that is coming in our time that we have just discussed. In this way, the resurrections on either end of the figurative Millennium are figurative too, basically of spiritual light and darkness, respectively: the resurrection of faith and goodness in the world on the left end [the coming reunion of Christians and renewal of the world for the age of peace], and the resurrection of darkness and apostasy on the right end [the great apostasy].

For this, I argue in my book that the scenes of the dragon in Apocalypse before this Millennial scene of chapter 20 can be describing, at least one layer of meaning, the more tumultuous time in Church history, that is, the last 2000 years or so, where the dragon is active and has not yet been supremely defeated in the way he will be in this side of the end of time by that same renewal in the age of peace. The Dragon.

In fact, this secondary view of the Millennium is just giving us a refined view of Church history, showing that rather than there being merely a general period of gray between pagan Rome and the Antichrist of the end, this age of gray has two sub ages: an initial period of intense suffering for the Church from laboring to spread the Gospel [effectively the last 2000 years] against perpetual resistance of sin, error, and heresy, and then a second age of rest: Christian unity and a world that freely embraces the Catholic Gospel with little to no resistance. This then shows the Church really does have a day six and seven, and not just a general day.

In fact, as well, this is really a reflection of the way the Church understands the Ways of the Saint then vs now. Then, that is, in Augustine’s day, the Church saw the illuminative and unitive ways more or less fully interwoven and mingled. They didn’t know about the dark night of the soul as well. Now, a thousand and more years later, we have a better picture: whereas purgation has a small amount of illuminative and untiive ways present in its stage, and whereas the illuminative way has small amounts of purgation and union present, the reality is, the illuminative way is a general way that comes second in the process, and the untiive way comes third. They are not fully commingled into a general phase. Rather, the saint goes through a general way of illumination with some purification and some unitive aspects, but it is itself primarily illumination. Then, at the conclusion of this illuminative way, the dark night of the soul enters in, and, after this, a period of general union, with a lesser amount of illumination and no purgation. This unitive way is truly a distinguished successor to the illumination. It is a period in which the saint walks practically every step with the will of God, just as in the age of peace, the Gentiles veritably walk every step with God.

Again, this perfectly reflects the contrast of Augustine with the Private Revelation scenario: for Augustine, effectively by our model, Church history has two poles of darkness: the dark night of the senses [pagan Rome], and apocalyptic martyrdom [the great apostasy], in between of which lies a general period of gray: a commingled illumination and union, this period being the Millennium. But by the mystics’ scenario, there is a dark night of the soul in the midst of the period of gray between pagan Rome and the great apostasy, and it divides the first light from the second light, the first light being gray [mostly illumination with some minor desolations, and some purgation], and the second light being almost entirely light [beautiful union and some illumination], the Millennium.

STUDENT: Yes, I see what you are saying: as the Church’s understanding of the Way to maturation and holiness becomes deeper, the Church can understand apocalyptic mysteries deeper, so that as Augustine’s day had a limited understanding of the Way in her time, so their understanding of the Millennium was limited, but that, now in modern times we have a renewed understanding of this way, the truer meaning of Milllennium and possibly other Scriptures as well.


The Preeminent Ages: The Flood and Babel are not Mere Fiction

But then, correct me if I am wrong, but your comparison of the Church’s history to the Way of Saint seems to be suggesting something profound that is hitting me: are you saying that the very historical trajectory of the Peoples of God, both of Old and New, follow the Way of the Saint in a historical sense?

TEACHER: Yes! Absolutely! You are very perceptive! I am saying exactly that. And the way the ages are set up, we already have it, three darknesses for each people, just as three days or beast kings are delineated for the NT.

  • For the Jews, the dark night of the senses, or purgative way, was Egypt; for the Church, pagan Rome.
  • For the Jews, the illuminative way was the Exodus and age of the prophets; for the Church, it was the age of doctrinal development post-Constantine.
  • For the Jews, the dark night of the soul was the pre-Exile wickedness of the Jews; for the Church, the modern minor apostasy of the [a great portion of] the Gentiles.
  • For the Jews, the untiive way of light was the repentance in the exile, the restoration to the Holy Land and rebuilding of the Temple; for the Church, it will be the imminent repentance of the world, whether preemptively or through chastisement, the great restoration of the world to the spiritual Holy Land, the Church, and the rebuilding of Catholic Christendom in the age of peace.
  • For the Jews, the martyrdom was the Maccabean ordeal with OT Antichrist Antiochus; and for the Church, it will be the great apostasy and persecution under NT Antichrist.
  • And In the way of the saint, after martyrdom, the saint crosses the threshold into the “age to come,” heaven, just as after the final way of the Jews, a “new age,” a new dispensation, enters in, the First Coming of Christ, just as for the Church, it is ultimate new age, the Second Coming.

STUDENT: Wow! Astounding! It all fits. However, may I add, when we look at our ages of history, the NT has three, yes, like these ways. And there are three for the OT way. However, our model, both in days of creation and beast kings, is FIVE for the OT, not THREE. How do we understand that? For that matter, you began the way for the Jews not with Fall and Noah but with Egypt. So perhaps there are, dare we conjecture, two ages before the Jews start the “Way.”

TEACHER: You are right. The OT actually has 5 stages instead of merely 3 because, in addition to the three ways of the saint for the Hebrew People, two phases of sin must necessarily precede it. This is because, when humanity falls in the beginning, it is so privy to the fallen nature and this world, that it will give itself over completely to what we can call, “the lies of the fall,” and in such a manner that God will not even be able to break through their stubbornness without chastisement.

STUDENT: Sounds reasonable. Might I ask then, what are these lies of the fall?

TEACHER: Yes, the lies can be derived by twisting the two great reasons we exist: the two great reasons we exist, that summarize all we are called for, can be derived even from one great reason we exist, which works out in two dimensions: per Ludwig Ott, Fundamentals of Catholic Dogma, the ultimate reason God creates is to share the Divine Life, Love, and Knowledge of the Trinity with creatures, De Fide. The two dimensions which this takes place are this life, and, hopefully, the next life. Hence:

  1. To share in the Divine Life, Love, and Knowledge of the Trinity in this life
  2. To share in the Divine Life, Love, and Knowledge of the Trinity in the next life, in fullness and forever

The Baltimore Catechism then rephrases:

  1. To know, love, and serve God in this life
  2. To be happy with Him forever in the next

Note, each set of principles are equivalent: knowing and loving God is the same as sharing in the life, love and knowledge of the Trinity, since serving and loving God is only done by the presence of sanctifying grace (a finite, created participation in the same Divine life and love of the Trinity), and knowing God is to partake of the knowledge of the Trinity. Too, we will be happy in heaven forever with God precisely by growing in love and knowledge of God, which will never be exhausted.

Now, it happens that the signs or dispositions of Baptism and Marriage perfectly fulfill these principles:

The first condition, to know, love and serve God, is the disposition of Baptism, since knowing God is faith, and love and service is good will, or repentance, the two primary dispositions that we must have for Baptism or to remain faithful to our Baptismal vows.

And the second condition, to be happy with God forever in the next life, is like Marriage to God, since, collectively, we shall all be caught up as the Woman who marries Jesus, receiving the Divine knowledge, love, and life into our inner souls and offering praise and rejoicing back to God in an endless exchange of reckless, spiritual ecstasy, much the same as the nuptial act of man and woman, where the man penetrates the inner being of the woman and infuses the ultimate gift of himself, the seed of life–symbolizing the spiritual life of truth and grace–and the woman, after having conceived this gift unto herself, offers back her love and brings forth new life back.

Hence, Baptism and Marriage summarize, in their ultimate signs, or dispositions, the two greatest principles of our reason to exist and hence, of all that has ever been good, or will be! In other words, these two remnant sacraments for heretics truly are special: they are the basic summary of all life, of all goodness!

But then, what else can we conclude except that, if we fully deny these principles, we get the supreme lies that summarize all evil, that ever has been, or will be—in other words, the very lies of the fall themselves, perpetually recycled in every age of sin!

Indeed, this is exactly what we will argue, as follows:

Anti-Baptismal Spirit: The first lie of the dragon is, have no regard for the Baptismal disposition–no faith, no repentance: believe what you want and do what you want, and you will be better off, more satisfied, and there will be no consequences, whether in this life or any presumed afterlife.

Anti-Marital Spirit: The second lie is like it: don't live for the Marriage with God in the next life but live for superficial "intercourse", or fornication, figuratively, with the world, the counterpart to God, in this life. That is, seek not to marry the Creator in the next life, but spiritually fornicate with the Creation in this life: MATERIALISM. Seek your fulfillment not in the Uncreated goods of love, truth, beauty, and gift, but the merely brute created goods: pleasures, possessions, and egotistical accomplishments.

STUDENT: I see what you are saying, and it makes good sense. In response, I am assuming now that you are arguing that these two great lies that summarize the whole fall, that is, all that is evil, are what is pursued by humanity before the Hebrew People can be formed to walk the Way of maturation.

TEACHER: Yes. Let us work it out. In fact, Solomon completely supports our exploration: Solomon said in Scripture "all wickedness came before Abraham was." So then, this would seem to imply that all lies of the fall and the practice thereof came before Abraham was. And that corroborates our theology above:

The two greatest stages of sin before Abraham were the Wickedness of Noah's day and the Tower of Babel.

Noah's day was clearly Anti-Baptism: The world was wicked (no repentance) and had no faith (they mocked Noah's revelation of flood). So then God Baptized the world, the Flood.

The Tower of Babel was clearly Anti-Marriage toward God: man was gathered together as one woman, but not a spouse to God, the People of God; rather, a whore, joining herself in selfish materialistic glory with the world, a tower, rather than seeking God's glory and Him as the spouse. So God divided them up through language confounding and Married one nation, the Hebrews, His first Bride.

How appropriate then, the two great first falls of man are against the basic principles of life, against the basic sacraments of all, and they were healed spiritually by the basic sacraments' signs. And note, these two ages described above are in fact the same as our historical delineation in the days of creation, the beast kings, and Augustine’s layout in the “On the Catechising of the Uninstructed”.

STUDENT: Awesome: yes, this also agrees with what we saw with St Augustine on the five ages: he singled out the first two as preeminent, and then the latter three as those declared in the Gospel, as though the Gospel itself, which leads us to righteousness, might mysteriously reveal the path of righteousness. Consequently, these two great lies of the fall digested and chastised, followed by three stages for the way of the Old People of God, form the five ages of Old. Then the Church walks the same three ages. Bingo, five in old, three in new, just as the days of creation have five days in old, three in new, and the beast kings are five in old and three in new.


The Joyful Mysteries: The 9 Months

TEACHER: Amen! We got it all together now. Now we can probe the Joyful Mysteries as image of the same mysteries, and it will be astounding that everything we have just done will fit perfectly and then some!

STUDENT: Awesome! But now, then, how the heck can we get the numbers of the pregnancies in the Joyful Mysteries out of 5, 3, or 8, since the pregnancies involve 9 [St Elizabeth gives birth after 9 months], 6 [Mary conceives in the sixth month of Elizabeth’s pregnancy], and then 15, or thereabouts, since Mary will give birth the same 6 months after St Elizabeth does, as in 9+6? 

TEACHER: Excellent question! It would seem futile. For one, we obviously need to look at the months. What does a month symbolize? Well, that is not immediately evident. For that matter, what sorts of quantities of months are we looking at?

STUDENT: Yeah, that is a brooding question. For example, we have, again, 6. “For thy cousin Elizabeth is in her sixth month…”

TEACHER: Yes, 6 is one, or even rather, almost 6.

STUDENT: Almost 6?

TEACHER: Yes, since Mary conceives in the sixth month, not at the end of it. Hence, the pregnancy of St Elizabeth actually lasts five full months and a part of a month (of unknown proportion) until Mary conceives.

And also, again, and obviously, 9 is one of them, since it is at the very end of month 9 and beginning of 10 that St Elizabeth gives birth, like any other woman.

STUDENT: Yes, correct: St Elizabeth gives birth at the junction of months 9 and 10. 6, 9, 10! None of them help in regards to 5, 3, or 8.

TEACHER: True, plus the ultimate number doesn’t help, 15, or should we say, 14 full months and part of a month.

STUDENT: Where do we get 15?

TEACHER: Well, Mary conceives 5 full months and part of a month after St Elizabeth conceives. Hence, Mary gives birth 5 months and a part of a month after St Elizabeth gives birth.

STUDENT: OK, I see: St. Elizabeth gives birth at end of month 9. So count five full months and part of a month from there, and we get when Mary gave birth. 9 + 5 = 14 full months and part of month, or somewhere in month 15.

TEACHER: Yes, and, again, isn’t this crazy. None of these numbers seem to have anything to do with the days of creation or beast kings. Is there any solution? Cuz, obviously, the pregnancy months are a far greater refinement of history than the days of creation. Perhaps the 5 | 3 model can be broken down itself.

STUDENT: Yes, I wonder. Well, let us look at a day of creation. Can a day of creation be broken down?

TEACHER: Yes! Let me ask you, how does Genesis describe a day of creation?

STUDENT: “Evening came, and morning followed, the first day; evening came, and morning followed, the second day;” and so forth. Bingo, each day has two parts, evening and morning, or spiritual darkness and spiritual light!

TEACHER: You nailed it! And that agrees with our analyses above: history constantly alternates between a major period of spiritual darkness and spiritual light. Moreover, how many total parts are there? Well, there are 8 total days, from the Fall to the New Creation inclusive. So 2 parts for each of these days is:

8*2 = 16 total parts!

We are a lot closer now. Now, we have 16 parts, and for months, 14 full months and part of a 15th month. Well, not quite there. Now what? 

STUDENT: Your guess is as good as mine.

TEACHER: Well, first of all, we know from Advent Tradition that Jesus’ birth is an image of the Second Coming. We also know that day 8 is the great apostasy and Second Coming, or, that is,


  1. Great Apostasy
  2. Second Coming

So close. We are one off. Actually, we are a part of a month off, since, in the pregnancy model, Mary gives birth in the midst of month 15, and by the days of creation model, Jesus comes back right at the end of part 15 and beginning of part 16. Now what? STUDENT, what do you think might be the solution.

STUDENT: Well, I think here of the fact that Jesus said He would come early, like a thief in the night. Perhaps this might indicate that Jesus interrupts the natural process of the Great Tribulation before humanity destroys itself, as in “and unless those days had been shortened, no flesh should be saved; but for the sake of the elect, those days have been shortened.”

TEACHER: Bingo, you are right on. But let us hold it right here and not get ahead of ourselves. Let us say that your idea is the common sense solution to this 15/16 debacle, and resolve to start from the beginning.

STUDENT: Sounds good.

TEACHER: So our numbers are now, leaving 15 behind for the Second Coming, 6 and 9. Well, look, rather than guess out of the blue, why not just go ahead and lay out the numbers of ages according to the parts of the days and see what we get?

STUDENT: Excellent Idea.

TEACHER: Here they are, starting from the Fall to the New Creation inclusive. First, the days without numbers in the parts:


Old Testament

Day 1:
Darkness: Fall
Light:  Flood

Day 2:
Darkness: Babel
Light:  Confounding of Tongues, Formation of Hebrew People (Abraham)

Day 3:
Darkness: Egypt Enslaves
Light:  Exodus, Red Sea, King David

Day 4:
Darkness: Pre-Exile Wickedness of Jews
Light: Exile, Repentance, Restoration to Holy Land and Temple

Day 5:
Darkness: OT Antichrist Antiochus, Maccabees
Light: First Coming of Christ

New Testament

Day 6:
Darkness: Pagan Rome Persecutes
Light:  Catholic Christendom, Doctrinal Development

Day 7:
Darkness: Intermediate Gentile Secular Apostasy [today]
Light:  Sabbath Rest, Our Lady's Age of Peace [future]

Day 8:
Darkness: Great Apostasy, NT Antichrist [future]
Light:  Eternal Sabbath, Second Coming of Christ [future]


And now with the darknesses and lights numbered like the months:

Old Testament

  1. Darkness: Fall
  2. Light: Flood
  3. Darkness: Babel
  4. Light: Confounding of Tongues, Formation of Hebrew People (Abraham)
  5. Darkness: Egypt Enslaves
  6. Light: Exodus, Red Sea, King David
  7. Darkness: Pre-Exile Wickedness of Jews
  8. Light: Exile, Repentance, Restoration to Holy Land and Temple
  9. Darkness: OT Antichrist Antiochus
  10. Light: First Coming of Christ

New Testament

  1. Darkness: Pagan Rome Persecutes
  2. Light: Catholic Christendom, Doctrinal Development
  3. Darkness: Intermediate Gentile Secular Apostasy [today]
  4. Light: Minor Chastisement, Gentile Renewal, Our Lady's Age of Peace [future]
  5. Darkness: Great Apostasy, NT Antichrist [future to now]
  6. Light: Second Coming of Christ [future to now]

Now, we look at 9: St John the Baptist is born at the very end of month 9 and beginning of month 10. BINGO! Above, month 9 is the Maccabean Struggle of OT Antichrist, and month 10 is the FIRST COMING! Hence, clearly, the literal birth of St John the Baptist symbolizes the FIRST COMING OF JESUS!

STUDENT: That is awesome! And it fits in the theology. I will step in, TEACHER: St John the Baptist is the culmination of all Old Testament activity and forms the juncture between Old and New. He heralds the coming of the Christ the First time. Moreover, he develops for nine months in his mother, St Elizabeth’s, womb. That is perfect: if St John the Baptist culminates Old Testament activity, then the period of nine parts of his gestation can symbolize the Old Testament developing toward the Coming of the Messiah in nine phases!

TEACHER: You rock! Wayne’s World Awesomeness! And guess what, there is another dimension to the 9.


TEACHER: St Zachariah!


TEACHER: Zachariah was struck dumb at the outset for his lack of faith. This was a disciplinary measure that lasted until the birth of St John the Baptist. Hence, if the entire period of gestation of St John the Baptist is the OT, and, again, the birth of St John is the First Coming, it would seem to imply that some essence, person, or People were restrained or disciplined for the Old Testament period until the First Coming. Who or what might that be?

STUDENT: Sinful humanity, or the Gentiles!

TEACHER: Bingo! In the beginning, at the fall, sinful humanity did not trust God’s offer of love in paradise and resisted His natural law, just as St Zachariah doubted the angel’s message that St Elizabeth would conceive in her old age. As a consequence, since God’s resolve was to begin a prefiguring covenant with some remnant people to prepare for Messiah, and since most of humanity was not disposed to enter into such covenant, God would need to keep the Gentiles occupied with useless activity until the time of Christ. Toward that end, we have in apocalyptic theology the very real tendency of fallen man to aggregate in selfish and perverse unity for the purpose of a society joined under the fabric of secular messianism: humanity seeking its ultimate fulfillment in the purely physical world and all its mere brute, created goods, rather than in a spousal relationship with the Creator.

Moreover, since such illusory and frail peace and prosperity places humanity in a position where it does not consider the Divine seriously, God must frustrate this condition for the time till Messiah so as to borrow time to work in the prefiguring people. Toward that end, the greatest form of such restraint is seen allegorically in Babel: supreme, positive Divine Intervention to confound human communication and to divide up humanity into nation-states.

In fact, this seems to be imaged in the parable on the tower and the armies. Jesus says, don’t build a tower if you cannot finish it. Then, immediately after, He moves on to the armies of 10,000 against 20,000. A mystical view here unveils the only history worth noting in unjustified and unenlightened societies. They try to build the perverse, blasphemous, and materialistic utopia, the “tower”. But it can never be completed, for man cannot, without God, secure peace and prosperity. Without Him, all things fade to nothing, empires crash down like a tidal wave of torrent and chaos. Then, the fragmented collection of divided nations remains, and the nations, nonetheless, like an animal with unchangeable instinct, simply go back in irrationality and try to recover the “tower.” Here, then, larger armies swallow bigger ones: 20,000 and 10,000. And on and on it goes.

The CCC deals with this in the sections on Divine Revelation:

57 This state of division into many nations is at once cosmic, social and religious. It is intended to limit the pride of fallen humanity10 united only in its perverse ambition to forge its own unity as at Babel.11 But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly threaten this provisional economy with the perversion of paganism.12

Hence, the apocalyptic age of restraint of the Gentiles from antiquity till the first Coming of Our Lord, where their tongue is tied, unable to speak to one another, is most clearly imaged in St Zachariah, who is retrained by the state of muteness until the revelation of St John entering the world. There, Zachariah’s ejaculating proclamation, “His name is John” images that with the Coming of Christ, the Gentiles, in the many Christian communities formed by the Apostles throughout the known world, proclaim, “Jesus Christ is Lord!”


The Joyful Mysteries: The 6 Months and the 15

STUDENT: You rock! I meet your Wayne’s World Awesomeness and raise you 10 Awesomenesses! Now that we are at it, we have done 9, but there are at least two numbers left: 6, or almost six, and 15, or almost 15, but we might have the 15 figured out. So, TEACHER, how do we handle 6? It doesn’t really seem to fit with anything, as it is in the middle of the OT. Any thoughts?

TEACHER: Absolutely! Let us first look at the parts 1-6, and then also look at St Elizabeth’s characterization of that time.

STUDENT: What do you mean her characterization? 

TEACHER: Well, it is less well known in this joyful mystery that Elizabeth exclaimed, following her miraculous conception, “Behold, let me withdraw into seclusion, for the Lord shall act on my behalf.” This seclusion effectively lasted until Mary came to visit her in her sixth month. What do you think this might mean before we examine?

STUDENT: I think I have something good: if God shall act on St Elizabeth’s behalf until the midst of month six, it veritably suggests that God shall act with mighty deeds on behalf of the just for the first six parts of human history. That is, great Redemptive activity would be enacted by God for the first six parts of history and would consist of substantial Divine Intervention on behalf of the just of those ages.

TEACHER: Bingo, man you nailed it! And how? Just look at the parts!

Old Testament

  1. Darkness: Fall
  2. Light: Flood
  3. Darkness: Babel
  4. Light: Confounding of Tongues, Formation of Hebrew People (Abraham)
  5. Darkness: Egypt Enslaves
  6. Light: Exodus, Red Sea, King David

The first six parts of history have 3 lights, parts 2, 4, and 6. And what do we see in these lights but supreme Divine Intervention by God on behalf the just! Just follow it:

The first great light is the Flood, and it doesn’t get any more supreme than that: God acts on behalf of Noah with one of the greatest forces of His Discipline in history: the Baptism of the world of its wickedness and the formation of a New World, a world that is beginning to be redeemed.

The second great light is the confounding of the tongues at Babel and the calling of Abraham. Again, Babel is supreme Divine Intervention to restrain mans’ selfish and perverse pursuit of materialistic union apart from God. Too, the extensive direct communication of God with Abraham is substantial involvement.

Finally, the third light, or sixth part overall, is the Exodus, wandering in the desert, and establishment of the OT Kingdom. Need we say more about the supreme miracles wrought by God upon Pharaoh and his Egyptian People, the epic parting of the Red Sea, and the great miracles in the desert, including the Manna from heaven, the healing from the snake bites by looking upon the serpent upon the staff, the striking of the rock to bring forth water, the pillar of fire, and so forth. All these mighty deeds of intervention, as with Noah and Flood, were done “on behalf” of Moses and the Israelites.

Now, note that St Elizabeth’s seclusion and God acting on her behalf effectively ends with Mary’s visit. The scenery now changes to dialogue and love and help between St Elizabeth and Mary, a time of waiting and watching. Too, after the sixth part of history, and in particular with David, major Divine miracles and intervention on behalf of the just taper off, and Jewish history now becomes largely a time of the prophets, a time of waiting and watching for the Messiah (after David and before Jesus, the history of the Jews simply doesn’t contain mega-miracles like the Flood, Babel, or the Exodus. Miracles are mainly small, and the age of the prophets sets in).

STUDENT: This is mind blowing! You are really pulling this off! What else remains?

TEACHER: Guess what, this sixth month has another dimension. More specifically, you see that this sixth part is also light three, of a total of five lights for the OT, as in Augustine’s five ages of the Old Law?

STUDENT: Yes, I do. How does it relate?

TEACHER: Well, remember how Augustine divides the ages by the lights, and, more specifically the middle part of the five lights of the OT? 

STUDENT: I surely do. In fact, he went like this:

  1. From Adam to Noah
  2. From Noah to Abraham
  3. From Abraham to David.

And for the record, this makes David in the midst of light three.

TEACHER: Yes! And light three is, again, what part of history?

STUDENT: The sixth!

TEACHER: Amen. Now get this: once again, Mary conceives the Christ in month six. Smack dab in the middle of part six of history is David. And what did the angel Gabriel say to Mary at the time of this conception that relates to David?

STUDENT: BINGO! He said that Mary would bring forth a Son who was to save His people from their sins and that God His Father would give Him the throne of His father DAVID!

TEACHER: Yes! Amen! David, in the sixth part of history, is the seed of the ultimate reign of Jesus Christ, who brings his lineage to complete fulfillment at, first His First Coming, then, in His reign through the Church, and finally, at His Second Coming, just as Mary conceives the seed of Her Son in the sixth month of St Elizabeth.

Note, too, remember how Scott Hahn recalled that David danced before the Old Ark of the Covenant? So St Elizabeth rejoices at the coming of Mary, the NEW Ark of the Covenant.

STUDENT: I’m luvin’ it. Hey, when we are done, can we go get some Big Macs and Quarter Pounders?

TEACHER: Sure, if you buy. Now, there is one more thing in our analysis?

STUDENT: I know! The 15/16 month thing.

TEACHER: Yes! Toward that end, let us first simply show that the ages of creation or beast kings, take your pick, fill up the remaining 6 months after St John the Baptist is born, meaning, the ages of the Church. Let us begin. To do so, we need to return to our ages list above. Specifically at our starting point, St John the Baptist is born at the end of nine months, hence, at the very beginning of the tenth month. By our OT delineation of the ages, the tenth part of salvation history is the fifth light [ (5 days) * (2 parts per day, darkness then light) ], which, by Augustine, and our map, is the First Coming of Jesus. Hence, the tenth month is the First Coming of Jesus.

Now, remember, Mary conceives Jesus within the sixth month of St Elizabeth’s conception. Hence, she will give birth within the sixth month after St Elizabeth gives birth. So if we count from the end of month nine six full months, we have 9+6 = 15 months. Therefore, Mary will give birth within the 15th month overall, not at the end of it.

Here, now, is your map to confirm we have a near total alignment:

 New Testament

  1. Darkness: Pagan Rome Persecutes
  2. Light: Catholic Christendom, Doctrinal Development
  3. Darkness: Intermediate Gentile Secular Apostasy [today]
  4. Light: Minor Chastisement, Gentile Renewal, Our Lady's Age of Peace [future]
  5. Darkness: Great Apostasy, NT Antichrist [future to now]
  6. Light: Second Coming of Christ [future to now]

We are only off by one month. In our Salvation History parts analogy above, Jesus returns “in the 16th part,” effectively the very end of month 15, whereas, in the Joyful Mysteries analogy, Jesus is born within the 15th month, not at the very end.

So, why does Jesus supposedly come back in the 15th month rather than the beginning of the 16th? OK! Let us ask ourselves what would happen if Jesus came at the very end of month 15. That would clearly mean allowing month 15, or the great apostasy and tribulation, to run its natural course. What would that be? Well, unfortunately, we have seen in previous theology that man is basically incurably wicked at the end. He won't convert even when the consequences of his sins come upon him (see the persons that curse God in the vials of wrath, Apocalypse 16, rather than repent when punishments come). Subsequently, he will persist in his wickedness until the end. And clearly, the end of a world in unrepentant wickedness is death, total death. But Jesus said He would come early, to shorten the days for the elect, else no flesh would be saved! Bingo! Jesus comes early to stop man from destroying himself. Therefore Jesus interrupts month 15, the great apostasy and tribulation, at some point, just as Jesus is born somewhere within the 15th month, and not at the end!

So it truly fits completely: by Advent Tradition, the birth of Jesus, His First Coming, is a type of the Second Coming!

STUDENT: This rocks! You did it! Tell you what, I’ll pay for three meals each for us, one for each killer dimension we have here: the days of creation, the beast kings of Apocalypse 17, and the Joyful Mysteries.


Summary and Conclusion: Does Augustine need an Update on the Millennium?

Let me recap as well: first we saw that just as there are almost 15 total months covering the pregnancies overall, so that there are 16 total parts of human history by the days of creation model, with the 16th being the Second Coming. There we note that Jesus comes “early,” to spare humanity’s own self-destruction, so that the Second Coming , by this very creation days model, is really somewhere in part 15, just as the birth of Jesus, which symbolizes the Second Coming, is also somewhere in month 15.

Then we had that Jesus comes the first time at the very beginning of part 10 by the creation day model, and we saw that in the months of pregnancies, St John is born at the very end of month nine and beginning of month ten. Too, we saw that St Zachariah was struck dumb from the outset for lack of faith until the birth of his son, just as humanity was struck dumb at Babel for its fall from grace until the first Coming of Jesus, when, like St Zachariah’s exclamation of the birth of St John, so the Gentiles began to exclaim in the first Coming, “Jesus is Lord!”

If that were not enough, the days of creation model the mystery of history when we take the approved Private Revelation scenario, as do the beast kings, to the “t”.

So, teacher, what can we conclude from this mind--lowing lesson today? 

TEACHER: Well, student, the gist of it is ultimately this: the Church may veritably need to reassess its understanding of the Millennium of Apocalypse 20 and its analysis of the beast kings and days of creation theology to adjust them to the mystics’ scenario, and this, because, not only do the days of creation and beast kings analogies perfectly analyze history with the mystics’ scenario, but the Joyful Mysteries’ analogy fully seals the deal.

STUDENT: How so? I mean, the theology thus far in the days of creation and beast kings can explain away a day or a king using allegory, to fit Augustine’s model. Is this not possible also for the Joyful Mysteries?

TEACHER: Absolutely not. This is because whereas the beast kings and days of creation have veritable mysticism and allegory around them that enable an allegorization that amends the exact number, the Joyful Mysteries months simply cannot be amended as such.

STUDENT: In what sense?

TEACHER: In the sense that the months, in and of themselves, are literal minor history. No orthodox Catholic Scripture scholar would dare suggest that Mary really conceived in the fourth month, rather than the sixth, which is what would be necessary to remain true to Augustine (this is because Augustine’s model does not have an extra darkness and light, as with the mystics, and so has two parts less than our same mystics’ model [6 – 2 = 4]). In other words, the Church does not question the literal validity of the Gospels when it is relevant to Jesus’s life and ministry. Hence, with something so paramount as the Annunciation and Incarnation, if details are given about the little time periods, we should take them at face value unless we have serious reason to doubt it. And since, already, the OT analogies for the first nine months fit perfectly, we have no reason to suspect that the remaining months don’t also perfectly fulfill the NT history. Too, our theology of the Way of the Saint as microcosmic form of the Way of the People of God historically brings forth the mystics’ scenario as well, and this is hard to argue with. Finally, there is music.


TEACHER: Yes, music. Remember from the days of creation that when you reach day eight, whether in darkness or light, you return, in similarity, to the first, respectively. That is, in Noah’s day, the whole world is wicked, darkness. In the great apostasy, the whole world is wicked, darkness. The Flood is light and destroys the world by water, recreating it to start its redemption. The Second Coming is light and destroys the world by fire, ultimately recreating it into the everlasting, final New Creation. Well, music does the same thing. Western music, which is intrinsically natural, has two possible basic emotions: joy, or major chords, and sadness, or minor chords. The key of music has seven notes and if you ascend [or descend] the notes of either form [major, minor], when you get to note eight, you return to note one, only one octave higher [or lower]. Hence, just as there are, per the days of creation analogy, eight total ages of light in God’s Plan, where age eight bears the imprint or type of day one, and similarly, just as, per the beast kings analogy, there are eight total ages of darkness in God’s Plan, where age eight again bears the imprint or type of age one, so there are eight total notes of joy [or sorrow] such that when you reach note eight, you return to an imprint, or octave, of the first note.

STUDENT: So how does this apply to arguing that the mystics’ scenario is superior to Augustine’s?

TEACHER: Because music doesn’t lie, just like the months in the Joyful Mysteries don’t lie. No Scripture scholar would dare say Mary conceived Jesus in month four. If Scripture says she conceived in month six, we have no reason to doubt that. But then, by way of implication, since virtually all women, sparing aberrational pregnancies, give birth around nine months, Mary must give birth, again as we have seen by basic extrapolation, in the fifteenth month overall. And we have seen that perfectly gels with the mystics. But if Augustine’s scenario is the ultimate Divine Revelation, Mary would need to give birth in month 13, or after seven months. This, again, is because Augustine’s view has only three parts for Church history, not five like the mystics: that is, Augustine sees a darkness in the beginning, or pagan Rome, a general phase of gray light, then the darkness of the end, the great apostasy. That is, in Augustine, the middle light is just one big gray field of wheat and tares, unlike the mystical scenario, which sees five total parts: a beginning and ending darkness, like Augustine, but instead of just ONE total part between the endpoint darknesses, the mystics see three parts here: a general age of gray, a darkness of intermediate apostasy, and a period of nearly glorious, pure light, a sabbath.

Similarly, when we return to music, you cannot fudge music [and remember, music is part of divine revelation, since Scripture bears it forth and it is intrinsic to the liturgy.] Herein, then, Augustine fails since, for Him, the Second Coming is note seven, not eight, or, at a bare minimum, one of the following three notes needs to be pulled like a tooth: six, seven, or eight. But seven does not return us to the first, only eight does. Seven is not note one. Eight is. We cannot allegorize away one or more notes of the eight notes of the octave scale, whether of joy or sadness. To do so removes an indispensable component of an abstract law of music. In conclusion, Augustine has to explain away one day of creation, one king of the beast, and two months of the Joyful mysteries, and amputate one member of an abstract law of music. But this is not Augustine’s fault. Had Augustine had access to many centuries more of the fully approved private revelations of the mystics, who deal with the latter days of the Church, and which offer a more perfect solution to the mystery of the fullness of the Gentiles, this glorious refinement of Church history, and an updated understanding of the way of the saint, Augustine would have hands down come up with this renegade millennial view that the Church has always permitted but largely frowned upon as unlikely.

Any more questions?

STUDENT: No, teacher, I think this all seems clear.

TEACHER: Good! Class dismissed [after 28 pages]!