Apocalypse No Longer Wild Speculation when History Rigorous and Necessary

Summary

Apocalypse Wild Speculation needn't remain any Longer for Middle-View Historicist Layer

When it comes to Apocalypse seen as middle of the road, meaning, in between the first century (preterism) and the very end of the world (futurism), that is, as image of, if even in multi dimensions, the whole history of the Church, its complete set of subages, modern Catholic scholars and authors shy away from this layer largely because previous interpretations seen in that light by earlier saints and scholars in times of Church history long before us were not rigorous. The saint or scholar would "see" some part of apocalypse as dealing with some greater phase of Church development either before them or at that time, but there was no rigorous reason why it should be that as opposed to anything else, since it was, as it were, pulling out of one's rear, or, in a similar vein, arbitrary.

However, for one, in modern times, with a general agreement of a plethora of approved revelations down through the centuries until now, a very likely scenario of what remains spiritually for the Church is available. Secondly, since a first great phase of full doctrinal development has come before us unto now, a more rigorous analysis of the greater ages of human history and of the Church is now at hand.

Hence, although, admittedly, modern Catholic scholars have shunned this supposed highly, peculation-prone view, it is now within grasp. Hence, the reason I write this other-world theology article is not so much about other worlds, as that there is necessary, rigorous history of the world that falls and gets an Incarnation. Then, if these are the essential ages, both greater and lesser, then correlating them to apocalypse and other scriptures is no longer arbitrary, or eisegesis but rather far more likely to be true and intended by God, since it couldn’t be any other way.

Necessary, or Essential, History

The reason any other world of rational creatures might exist, must be the same as ours: that the creatures might know and love God in their limited creation, and then, hopefully, forever in the next, in the Beatific Vision.

But if the world falls (not that it must, but we are only considered a hypothetical world that does happen to fall), the nature of the fall must simply be the antithesis of the reasons the world exists, and hence, the nature of the fall of that world, its lies, are the same as ours. But hence, just as our Savior falls under the weight of gravity, so it must image that any world must have a gravity of Original Sin like ours if it falls. Hence, repeated falls after successive redemptive phases will exist just like ours does, just like our Savior falls several times in His Cross.

But also, if the nature of the fall is the same, the same necessary phases of overcoming the Fall in the individual human, or in the conglomerate historical people, must be the same. Hence, any fallen world has the way of the saint like us: the purgative, the illuminative, and the unitive. This can only mean the histories, in terms of ages of sin and redemption, are effectively the same as ours.

Finally, God does not spoil his children, hence, He will never hand any world the fullness of materialistic knowledge from the outset. They must earn it, that they may appreciate it. Hence, any world starts out scientifically primitive, and so tends towards paganism in antiquity if it falls. Hence, the same need for an Old Testament exists. This seals that any fallen world has an analogous history in terms of phases of darkness and light to ours, regardless of whatever different physical nature might exist for the world.

A Theology of the Greater Ages in Abstraction

Chapter 1:

Principles of the Abstract World

In a Star Trek episode of many years ago, the original cast had discovered a world that had mid-twentieth-century technology. A conflict existed. The ruling people of that world would take a certain persecuted people and put them in sports stadiums and abuse and kill them. They looked like police of USA in 1960. But they were reminiscent of Roman soldiers.

The familiar crew found themselves at the outskirts of the metropolis where some of these misunderstood outcasts were hiding. They told the Captain Kirk, "We worship the Sun." Pointing to the sky. James was tempted to say, why not the all-powerful God?

Later, as the crew was leaving this world, a revelation came upon them. These outcasts were not polytheists. O Hura said, "When he said, We worship the sun, he did not mean the sky. He meant the Son of GOD!" She went on to speak of how a local comedian was trying to mock and make fun of their beliefs. He couldn't.

Captain Kirk sat back and sad, "Wouldn't it be wonderful, to watch it all happen again."

In one of Gene Roddenbury's most profound episodes, he suggests the idea of God sending His SON to another world.

Notice, in this scenario, some things are similar, some things are different.

The main difference is scientific development. Instead of pagan Rome level civilization, they have modern science of this world.

But some things are the same: "the Christians" of the other world are hiding, like in the catacombs. They are misunderstood, the victim of brute games, persecuted.

Stepping outside this scenario, the author of this book is asking a profound question, an incredibly profound and BOLD question: if we were to stand outside the doorway of ANY arbitrary material world that had fallen, and knew that God Planned to Incarnate Himself to that world to redeem it, are there, even possibly, SOME things that simply WOULD be the same, no matter what? Even, are there SOME STAGES or DEVELOPMENTS of its history that would be like ANY OTHER WORLD? This IS a bold question, I realize, but come along for the journey.

This same author is convinced that INDEED, some greater spiritual developments simply WOULD be part of its Plan no matter what, IF the greatest spiritual good is to be attained before the world's end.

We will be so bold as to, for example, assert that if more than one ECF teaches, "five are the ages of the Old Law", in point of fact, a TEMPLATE of five ages of OT history necessarily evolves also for any fallen material world. Sound insane? Perhaps, but simply, "come and see!"

Fo,r if God has a "Plan", and His wisdom transcends all universes, and since sin already presents itself in the unseen creation, making perhaps its manifestation in any SEEN world the same in nature, couldn't we expect some things to be SIMILAR? Again, "come and see!"

Now, it should be emphasized, I am NOT here to argue IF another world exists, rather, only to show that a veritable "template" can be argued for a fallen material world if we simply use what we already know from Catholic theology and history thus far.

In conclusion, to iterate more precisely, the theory to this entire book is that there is a spiritual blueprint for the ages of salvation history if God is to redeem man to his fullest potential before the end of history. Toward that end, we will begin by standing outside the doorway of time and consider, why is God creating, and for what end? We consider, what characteristics of a world would almost "have to be" or "appropriately be" according to God's benevolence and revelatory desires, amongst other things.

To begin, we must obviously ask, WHY does God create? This mystery follows from all starting Catholic, dogma, which we now inspect. And this means that we must first look at God Himself.

God's Nature as a Family of Love

God is infinite love within Himself. An infinite family of love. The Father is Eternal Love and Wisdom that proceeds from Noone. The Father’s love is so unbounded and infinite that He desires to give it away, for what is love except the desire to give something to another? This infinite longing led God from all eternity to empty out of Himself into an Infinite Reservoir, the Son. Hence, the Son “proceeds” from the Father. Because the Son receives all from the Father, He is truly God, like the Father, and yet, a distinct Person. The Father then fully gives His Divine Essence, all that it is, to the Son, all Wisdom and Infinite Love. The Son then fully receives this Infinite Being and offers Himself back. And then, this love shared between the Father and the Son eternally becomes the Holy Spirit, another Divine Person, a reservoir of Memory. The Spirit, then, by way of implication, since it IS the very Infinite Love between Father and Son, “proceeds” from the Father and the Son. This infinite, wholly loving and totally self-knowing, giving and receptive Love within God, a family, as it were, is what we call the Triune God, the Trinity. This is the central mystery of God, and of all existence.

The Purpose of any Creation

This love is infinitely satiating and wholly complete within itself. Nothing is lacking in it. However, even within Himself, the Triune God’s love overflows and therefore desires to share its beauty with creatures. Hence, if God created life outside of Himself, God would create to share the life, knowledge and love of the Trinity with creatures who have intellect and will.

The First [Angelic] Creation cannot be Redeemed

God desires to share the love, life and knowledge of the Trinity first with purely spiritual beings with intellect and will. What does God share with the angelic beings? Obviously, as we know from dogma, God shares the love and knowledge of the Trinity as it is. However, let us conjecture even more: extrapolating from some suggestions of mystics, we can imagine God sharing the mystery of the material world that will fall and the necessary ages that it passes through if the world is to be redeemed to the fullest potential before its end. For, we will see from the primary thesis of this book that, in a fallen material world, certain natures or aspects of the Creation would always exist in God’s desire to best communicate Revelation to the world and to Redeem it. The mystery of how God must guide the history of the material creatures created in His Image in the process of its Redemption is a very likely reality that God imparted to the purely spiritual beings, especially in view of, first, the Catechism's comments on the fall of the angels, and secondly, Jesus' revelation to St. Faustina, which echos this.

Essentially, the CCC says that the inability for mercy to be shown the fallen angels is not so much that there are limits to the mercy of God, as that the nature of their choice was so radically depraved and evil, that it renders it "unforgivable in nature." But since part of the meaning of love of God, the purpose of a creature, is to know God, it would seem to imply that part of the unforgivable nature of the angels' sin is that they had likely been given the fullness of the understanding God and His Mystery short only of the Beatific Vision, so that, seeing as their knowledge of God, and therefore intimacy with Him, was so great, it rendered a rejection practically incurable.

And, again, with St. Faustina, this seems corroborated: in her famous Divine Mercy Diary, St. Faustina was pondering why God offered no salvation to the angels, and Christ told her, "Because they KNEW so much!" Toward that end, we have a sensible argument that God DID reveal to the angels the mystery of His Plan and necessary stages of revelation and intervention in a presumed forward-coming material world that happened to fall, and that, therefore, because the mystery of such is the most profound thing that God can give to a creature's intellect outside of the Beatific Vision itself, it necessarily implies that the spiritual beings that reject this truth cannot be forgiven.

We can also, I believe, look a little further into the idea that if God made these purely spiritual beings with rationality and showed them the fullness of pre-Beatific Knowledge and Love, why a consequent rejection is unforgivable.

Firstly, we reiterate the radical and depraved insult to God of throwing away all that can be pondered short of seeing God face to face.

Secondly, because of the spiritual being's nature, their first completely free choice is also their last. More specifically, the purely spiritual creature, being uninhibited by the necessity of material steps and development of a physical creature, is able to, all at once, comprehend the totality of the mystery. For this reason, it makes only one free choice, a singular, eternally irrevocable choice. Therefore, in the moment the angel makes the choice, it is forever binding. Subsequently, since repentance is impossible, there is no redemption for the angel that falls.

Finally, God cannot suffer for angels according to their nature, as if, as He has done for us, He might "pay for their sins with His own suffering," for their nature is already pure spirit, like God's. Hence, since the Trinity is already pure spirit and cannot suffer in this nature, an atonement of appropriate order cannot be made for the angels.

Based on all three of these problems, the angels, therefore, cannot be redeemed.

The Second [Material] Creation

The purpose of the material creation and its associated creatures made in the Image and Likeness of God--that is, creatures with intellect and will, but with physical bodies also--is likewise to share the love, life and knowledge of the Trinity [truth, grace] with them.

However, God's love is so radically unbounded and reckless, that it actually desires to have a chance at showing mercy to a creature. Now, He never desires, even as a means to end, the wrongdoing of the creature, but under the assumption that it SHOULD happen, contrary to His Will, He foresees and longs to show the additional love in forgiving the creature, for this is a manifestation of greater love to the creature than if it never fell, which, again, is not even desired as a means to end, but that SHOULD it happen, it affords God the opportunity for the greater good of mercy.

In addition, if it were even possible in all worlds, God would actually desire, as a greater good to be drawn from evil, that He might actually suffer for the creature, to pay its debt that it could never repay.

Now, toward this end, we have seen that the fallen angelic creatures cannot be shown mercy and redeemed. However, the great advantage of the material creation is that if the creatures fall, they are redeemable.

Firstly, this is because the creatures will not, presumably, be fully culpable when they fall, in that they will not have the fullness of knowledge that the angelic creatures necessarily had.

Secondly, the material creatures' wills will be mutable, that is, they will be able to repent of sin.

And the third reason they are redeemable, which leads into the next section, is that whereas God cannot suffer in His Divine Nature, He has foreseen from all eternity that He can acquire a material nature and suffer within it.

This will become necessary to satiate justice for the following reason. If a material creature chooses to offend God by turning away from Him as the ultimate source of beatitude and toward some created essence or set of such essences for ultimate fulfillment, this necessarily insults God to an immeasurable degree, since, when a creature says to God, "I would rather have a fleeting set of created, finite, superficial goods instead of your immeasurable love," it is necessarily saying to God that these mere brute goods are preferable and above God, who is contrarily immeasurable love and beauty, as, for example, a husband who would prefer a football to his wife, which would imply that inanimate objects and temporary materialistic goals are superior to a woman with intellect and will, who is called to give and receive love in unending bliss and who is, hence, priceless.

For this reason, no material creature, if it commits such offense, can atone or make up for it, since the gap of the insult is immeasurable, in contrast to the creature, who will always only be finite. Hence, only an immeasurable suffering of pain from the insult will suffice. And yet, only God could do this, since only God is immeasurable. Hence, we have the requirement, in the way of justice, for God to acquire a material nature and suffer within it.

This, in fact, will actually glorify God even greater than in the purely spiritual creation, in that in acquiring such material nature and suffering within it, it enables Him to love the creatures to a greater degree than if they never fell, namely, to suffer for them and to forgive them. In addition, if God restores some of these creatures to His friendship and gives them to ability to suffer for and forgive fellow creatures, then, in addition, the creatures are also loving God and one another to a greater degree than if they never fell. In this way, a fallen but redeemed material Creation is actually "more beautiful world", than one in which in which no evil and suffering enters in.

This gives us the great advantage of the material creation, which is that given an initial fall, God shall be able to mysteriously draw good from the evil, not that the evil is desired, either as an end or a means to end, but that, in merely foreseeing it and allowing it, God knows that He can draw greater goods from it.

As a final note, God will suffer for the material creatures by joining His divine essence to a created material body and soul. This will be known as the Incarnation.

The Creation would reveal spiritual mysteries and contain physical natures that are gifts

Now, God does not create arbitrarily. He creates with purpose. In fact, He creates so as to teach us about Himself through the nature of things. Hence, if God made a material world, He would not only infuse the creation with natural beauty but with signs of spiritual phenomenon and mystery. There are many examples, countless, even. For example, light and darkness point to spiritual realities, the light of goodness and wisdom and the darkness of wrongdoing and ignorance. Feeding physically symbolizes feeding on spiritual life and truth from God. Human sexuality mirrors the destiny of the just, to marry God forever. The human family images the Trinity, in that just as the Son proceeds from the Father, and the love between them becomes another Person, the Holy Spirit, so woman proceeds from man, via the allegorical "rib", and from the love of man and woman comes another person, a child. The parables many times illustrate how natural phenomenon image deeper spiritual realities and situations. We will return to these considerations when we look at the necessity of the Prefiguring Covenant.

The Base Characteristics of Righteousness and Wickedness would be the Same in Principle in any Created Material World

Before we progress into the conjectured history of any arbitrary material world that happens to fall, we need to discuss what the natures of justice and the fall would be in any such world.

To begin, the lies of the fall would have to be the following principles, namely, the opposite of the Catechism's summary of life's purpose. More specifically, we have just seen above that in any world God creates, His desire is ultimately to share the Divine Love and Knowledge with them. Hence, the creatures are ultimately made to KNOW and LOVE God. Hence, the catechism rightly asserts in all ages, the end of all existence for us is the following:

  1. To know, love, and serve God in this life (faith and good will, or Baptismal dispostion)
  2. To be happy with God forever in the next life (to Marry God)

So then, the Fall is the clearly the opposite of these principles:

Anti-Baptismal Desire: no faith, no repentance: believe what wish, and do what you wish.

Anti-Marital Desire toward God: superficial materialism--the creatures seeking their fulfillment not in the Eternal marriage to the Creator in the next life but in the spiritual fornication with the creation in this life, or, the passionate and perverse ambition that seeks its ultimate satisfaction in self-made material glory and utopia utterly fashioned independent of God's help and love.

From this, we observe that when the creatures, according to the fallen nature, seek the creation as its own reward, or any components within it, as if such mere physical things can fulfill man by themselves, they are seeking an impossibility, since only God Himself can ultimately fulfill the human longing.

Chapter 2:

The Requirement of a Prefiguring Covenant prior to the Incarnation

One of the primary arguments of our thesis is that God can in now wise enter Incarnate into a fallen world immediately after such fall if it is to be in any way significantly efficacious for the creatures' renewal. Rather, at least several stages of Revelation and development are necessary in order that the Coming of Incarnation might be most efficacious.

This will be argued as follows:

Firstly, we remember that whereas the angelic creature, freed from the impediments of physical steps of intellectual development, is able to digest the profound mysteries in a single instant, the material creature of necessity can only progress in stages to comprehend the profound . In other words, just as a child must develop in intelligence into maturity only by a slower process, so also must humanity as a whole progress in its capacity to comprehend the spiritual mysteries.

This is the first reason to argue that God can only progress humanity in stages of Revelation to prepare for their capacity to accept the fullness of truth that comes in the Incarnation.

The second reason for preliminary ages to precede the Incarnation is humanity's severe tendencies towardmaterialism and paganism because of its fallen nature. To illustrate, we perhaps recall the infamous "mark of the beast" in the NT apocalypse and that its number is 666. A mystical way to look at this symbolism is to reverse the relationship between God and man. We see this by first recalling that 7 is the number of perfection and so, in one sense, of God. It follows that 6 is a symbol of imperfection and therefore of man, who falls very short of God. But then, just as God is three Divine Persons in one Nature, so three 6’s in one number symbolizes man [6] making himself as God [three in one].

Consequently, whereas God made man in the God’s Image and Likeness, the flip side is that, through the evil number above, man makes God in man’s image.

Subsequently, when man makes God into his image, one greater result is paganism, which is precisely the nature of man projecting his image onto the Divine. For, in paganism, the deities are largely a reflection of the fallen nature of man, themselves finite in power and in constant struggle according to diverse, and many times arrogant and selfish, passions.

An additional severe hurdle in the nature of man making God into his image is the blasphemous tendency of humanity to even deify themselves, presuming utter independence from God, the makers of their own destiny and fulfillment, and the final arbiter of truth.

This very construct presents the supreme problem of the mystery of God's Plan to impart the Revelation of the Incarnate One to a fallen world. Why? Well, firstly, because of paganism, man tends to see God in multiplicities and with conflicts , whether through the multiple gods of polytheism, or pantheism, where the god of the universe is having a bad dream from which man must help "him" [and therefore themselves also] to wake up.

From this, we see that, preliminarily, God must first overcome the hurdle of multitheism and limited power of the deities by emphasizing the Unicity, Omnipotence, and Omniscience of God. Likewise, the emphasis on God's unicity and infinite transcendence must also be ground in first to make certain the reality that man cannot ascendabove God, fashion his own fulfillment, nor determine the truth independent of God.

Only after this hurdle can the next much more profound mystery of the Incarnation and Trinity be made manifest, where we see the threefold family of love within God, the Father, the Son, and the Holy Spirit, each different Persons but all fully God (which must not be confused with a multiplicity of limited deities ) and of the Son Himselftaking on human nature, so as to suffer in humility for the creatures (not to be confused with a lack of potency on God's part, nor to imply that man, as a mere creature, can ascend and become God, but to reveal His Immeasurable love to suffer in solidarity with and for fallen man).

Hence, our first conclusion is that before the Incarnation, the Spiritual Nature, Unicity, Omnipotence, and Omniscience of God must be firmly grounded in Revelation.

Furthermore, we now come to an additional argument of what the preliminary Revelation and stages must include to prepare in a unique way for the Coming of Incarnate One.

More specifically, precisely because of man's materialistic existence, he will tend to need to learn or discern the spiritual dimensions through visible signs, or types, before the abstractions that transcend the material signs are more palatable, just as a child must first learn through illustration before graduating to the raw abstractions of written word without images.

For this reason, it in fact implies that God must first establish stages of Revelation and Covenant that, in the beginning, use material things that only later shall be unveiled to point to their respective fulfillments. For example, killing a literal lamb must prefigure the sacrifice of the Eternal Lamb, the Christ; a literal land, or nation, will prefigure the ultimate Promised Land, heaven , the union with God in the eternal Beatific Vision; the miraculous but merely physical bread fulfilled in the spiritual bread of God Himself, the Eucharist. One must abstain from literal unclean meats , to fulfilled in the abstinence form unclean moral actions. Henceforth, this special covenant that uses these material signs shall be referred to as the Prefiguring or Foreshadowing Covenant . In this world, it refers to the Old Testament Judaic Covenant.

All these conditions show us that the Incarnate One can in no wise come to the world prematurely and that certain stages of understanding--the supreme of which are the utter emphasis on the Unicity of God, His spiritual nature, omniscience and omnipotence--must first progress before any substantial portion of humanity shall be prepared to accept, if even grudgingly, the deeper of the mysteries of God as Trinity and Incarnation.

In the subsequent section, we shall probe that even before the aforementioned Prefiguring Covenant, twopreliminary, or preeminent, stages must first arise concerning the totality of the material world, as opposed to the Foreshadowing Covenant, which we shall see shall only be able to be given to small portion of humanity, who, in this world, are the People of God that would always exist, the People of the Prefiguring, the Jews.

Chapter 3:

The Two Preeminent Ages

Two Preeminent Stages, each ordered toward the Two Principles of the Fall above, must first be allowed to arise before God can efficaciously commence the Prefiguring Covenant

We will now argue that God cannot give the Prefiguring Covenant immediately after the first Fall of the material creatures.

The essential argument in this regard is to first realize that as a child is slow to learn in the beginning ages, stuck in its lack of rationality, intrinsic selfishness and over-infatuation with the material world, so in a real sense we can foresee the material creatures being highly disposed to the fallen nature in the very beginning, just subsequent to the first fall of the creatures.

Consequently, just as the only reasonable way to bring a child that is naturally bent on its own selfish path into some sort of cooperation in early years is through discipline, if even painful at first [loving spanking], so we can argue that man shall be so bent into the fallen nature that a similar corrective action shall be necessary on God’s part.

Subsequently, since parental discipline involves a certain forceful intervention beyond the child’s power, so also will the beginning forms of corrective action from God involve a transcendence, if you will, that is, a power beyond the mere natural: a positive, miraculous, Divine Intervention .

Hence, we have seen the need for positive Divine Chastisement before even a Prefiguring Covenant is introduced.

However, note, the lies of the fall are two in nature, first, no regard for God’s truth or will and secondly, living for the material world in this life, that is, the creation, instead of for God in the next life, the Creator.

But, then, we should note that it is necessary for a creature to be deceived by the first lie first before they can fall for the second lie. Why? Because, if the creature is not deceived by the first lie, which is disregard for God’s truth and law, then they will not fall for the second lie, living only for this world. This is because, if they don’t believe the first lie, then they are concerned about God’s truth and law and therefore liveultimately for God, the Creator, rather than this world, or the Creation.

Let us elaborate more to show the reasonableness of this assertion.

Look at Eve in the garden. If the dragon had said, ""God is right, you will die, but wouldn't it taste good anyway?", would His deception had worked as well? Not nearly. Which really proves this: PRIOR to the Fall, man TRUSTED in God's benevolence and DID live to KNOW and LOVE Him. Hence, while retaining this disposition, this FAITH and GOOD WILL, they would not easily leave it to "live for this world rather than the next, ", or Anti-Marriage toward God, wanting to take as your superficial partner, the material world instead of a profound relationship of love with the infinite love of God.

Hence, the dragon must first get Eve to NOT care about KNOWING and loving God. Once that is dismantled, choosing the "creation" [the fruit] over God is easy.

Hence, we expect the world to first fall for Anti-Baptism FIRST, before they can digest living only for THIS world instead of the world to come [anti-Marriage toward God], and hence why general wickedness is the first stage of sin to arise after the fall (Noah's day) before the stage of pursuit of the material utopia (Tower of Babel).

The First Two Preeminent Stages of Sin must be distinct and wounded by Positive, Divine, Disciplinary Intervention

To return to the analogy of the fallen child of our world, we have, again, strong argument that the material creatures are spiritually and intellectually immature, yet intrinsically very much fallen and disposed to this nature.

Similarly, again, as the only natural preliminary corrective measure to at least temporarily frustrate the selfishness of the child is positive parental discipline (without which the child will certainly grow up utterly indifferent to correction and incorrigible), it is imperative for God to “correct” his wayward child with positive discipline.

And since the first lie must come first, we have the material creatures, immediately after the fall, being very much disposed to the first lie, blatant and arrogant disregard for the truths of God and His moral law.

For now, we argue that God is never arbitrary in actions but “Revelatory”, that is, His actions are “teaching”. Therefore, the response of God to the wickedness must be corrective to the nature of the wrong. Of course, we know that the ultimate end of wickedness is eternal death, hence, at least physical death of the general wicked is necessary. The Flood accomplishes this but also in merciful form: That death is slow in drowning affords time for repentance and at the same time conveys the notion of washing away “darkness and filth”, in order that things may begin anew. Hence also, the reality of a clear, cleansing “liquid” seems appropriate for a material world, regardless of any other materialistic or scientific laws.

We now see that the next response of sinful humanity is the second lie, pursuit of the Creation in place of the Creator for fulfillment, in much the same way that the fallen child is ever distracted by the things of the world and that hence requires some form of restraint from the parents so that the child may at least temporarily realize that we must at times give up some of the things of this world in order to remind us that they cannot fully satiate but rather only the things of the next world (the Creation can never truly fulfill, only the Creator).

And yet, we must also realize, again, that the response to the sinful nature must be “appropriate”, or “teaching”, since, again, God is Revelatory even in His Interventions.

But then, physical death is no longer appropriate for the following reasons: For one, that humanity is interested in the Creation, in and of itself, is not bad, for we have seen, in fact, that the Creation is itself a gift to be received, enjoyed, and probed. Hence, in fact, God should not withdraw the Creation. The problem is rather an adverse, exaggerated infatuation with the Creation. So, a restraint, rather than a total withdrawal, is necessary, just as the good parent allows the child some recreation that is in fact warranted, and yet restrains to a modest extent for the aforementioned reasons above.

Next, we argue that at this point in history, the material creatures, as of yet, will have no impediment to communication, and therefore of cooperation. We can argue this by responding to the dismissive liberal, who argues that multiplicity of language is a mere natural phenomenon in human history, and not something that has a positive, Divine, Interventional origin.

In fact we can argue against the liberal by returning to original justice: Since God always makes the material creatures first and foremost, to know, love, and serve Him (and thereby one another), and that, hence, if the creatures who are to know God must love one another, they surely must desire to share the Divine wisdom with one another and serve one another.

But, then, a language barrier from the outset will clearly and unnecessarily frustrate such a condition, since shared knowledge is severely impaired by language barrier, as is service, since to serve, one must understand the needs of the other. Therefore, God will surely create man in unicity of language from the beginning. But then, moving into the first fallen stage, the disregard for God and His moral law, the frustration of language is still inappropriate since it does not correct nor teach the proper response to wickedness, which, again, is physical death.

So then, as we return to the stage of lie number two, the infatuated pursuit of the material dominion, we argue that man would not divide himself deliberately, since his eyes are fixed on the Creation. All the more, therefore, will man cooperate in selfish and perverse ambition, as the Catechism argues in the early sections on Divine Revelation, and hence seek the material utopia as a united whole. Now, the solution is clear: God positively intervenes to restrain but not destroy the infatuation with the Creation by at least temporarily restraining the selfish unification of the creatures, and the easiest way seems to be by communication barrier.

But now, having divided man temporarily, so that the pursuit of the creation alone can be wounded and frustrated, the commencement of the Prefiguring Covenant is immediate.

But now, also, we ask, can God give the prefiguring covenant to all of man? Obviously not, since, like the child that constantly resists parental restraint of recreation, the world is not interested in the spiritual parental invitation to consideration of the extra-material things, and so must be left to fight gradually the divisions of nations by assimilating kingdoms toward more and more global scope.

Alternatively, and very appropriately, God can clearly choose a remnant nation to focus upon, which would seem to be appropriate in one sense, in that an “underdog” treasures being “special.” How much more so, then, does God choose a little “underdog” amongst the many to be His special “People”, His "Bride". And then, why not commence that very Prefiguring Covenant, the Covenant of pictures.

Chapter 4:

The Way of the Holy One in a Fallen Material World

Now, we ask, how long, or more specifically, what stages, must transpire before the Prefiguring Covenant has reached maturity, so that Incarnate One can come?

The answer, in theory, is seen in the Catholic Way of the Saint. Catholic psychology has analyzed the spirituality and lives of the countless saints for centuries and unearthed a great theological treasure: a general spiritual process of stages unfolds in most saints who live a fuller life, namely, the three greater successive stages as follows:

The Purgative The Illuminative The Unitive

We can assume from this incredible similarity that the stages of this spiritual path are predestined, an intrinsically necessary path, for any fallen material creature of a fallen world that is to journey in a covenant of revelation and grace in progressive holiness.

But then, the theory is, just as what is true of the individual child extrapolates historically to man, so also what is true of the individual human saint extrapolates to the People of God, so that, therefore, the stages of the historical Covenant also follow this three stage process, precisely because, even though the religion of the Prefiguring is merely full of physical signs, it involves revelation and grace, as with the individual holy material creature.

This means that the three general ways are necessary to progress historically for the Prefiguring People, after which time, Incarnate One can come.

Let us now probe this process of the saint, and thereby also, of the People of God of a potential material world.

From previous essays, we can argue that the fall is the same in any world that happens to fall: the creatures impacted by the fall are like the following:

  • They don't care about knowing or loving God in this life.
  • They live for this world and its goods instead of for the next world, the Creator, the Uncreated Good.

But if they are this way, they too will have original sin, like us, the absence of supernatural grace that would enable them to seek God's will. Because they live for created goods and this world, they are driven toward, and enslaved to, the physical things in exaggerated proportion. Therefore, they shun pain that is sacrificial, and they love pleasure and the goods of this world rather than God and discipline.

Hence, when a person repents in such a world, that is, converts to God, and therefore acquires sanctifying grace,they will still have these dispositions of sinful tendencies. How much more will they, by virtue of their, as of yet,concupiscence, like our world, need to purge themselves of these before anything else can be done.

For, whereas all creatures there are called to know, love, and serve God, love is essential before knowledge, for knowledge alone does not save. Therefore, the saint must first rid himself of the greater sinful tendencies before moving on to greater knowledge of God.

And so, we see the necessity of the purgative way in any fallen material world as the first necessary greater stage, penance exercised to beat the material flesh into subjection to the Spirit.

Obviously, however, God does not desire the creature to remain in greater sinful tendencies. Therefore, by grace, the creature that perseveres in walking with God will eventually work out those larger sinful tendencies.

Then, by way of implication, since, again, the purpose for any creature is to love and know God in any world, now that love is firmer and devoid of the more significant cross of disposition toward the material order, the creature can begin to grow in knowledge of the Divine Mysteries, which by nature also increases love. Hence, the illuminative way: the Creature grows in holiness by knowing God on a much deeper level than merely the seed creed of such covenant, which, for the creatures in pre-Incarnate times, is the Prefiguring Covenant [Judaism], and for the creatures beyond Incarnate One, the Incarnate One’s Covenant, the fullness of truth and grace (derivatively, the universal kingdom of all nations beyond the Prefiguring People, in this world, the Catholic Church).

To move on, if we recall that the creatures disposed toward the fall are not interested in either loving God OR knowing him, it follows that as the holy creature’s personal knowledge of Divine Mysteries grows, the sharing of such is received with colder and colder response from the outside world, the creatures around the saint, so that, just as the purgative way has physical desolations from the pain of denying the flesh, so the illuminative way hasspiritual desolations from an outer environment that is progressively hostile to the deeper immersion in Divine Mystery and Revelation.

Of course, by intrinsic necessity, the desolations grow toward a total frigidity toward knowledge, the dark night of the soul, when all consolation of Divine intimacy is lost by the saint. And so we have the culmination of the illuminative way in a spiritual darkness.

However, once again, God desires to draw light from darkness, as the literal day of this world, the sunrise from the sunset.

Therefore, God predestines in this ordeal the resurrection from spiritual aridity . He vindicates the Revelation. Consider, for example, how the village and world ridiculed the children of Fatima until the Great Miracle of the Sun vindicated them. Or how the prophets darkness of being rejected and mocked by their People led to their similar vindication, the exile, which proved their earlier warnings authentic.

And so we have the unitive way: the holy one vindicated, resting in the certitude of God’s truth, and having endured the remaining purgation through the illuminative way, the saint now rests in Divine consolation, practically every step taken being in the Will of God, enjoying its reason for existence to the fullest possible in the material world, knowing and loving God.

However, a final darkness awaits before death carries the saint to his reward, a martyrdom. For, remember, we have seen in previous essays that the Divine desire for the redemption of a fallen world is to love so much as to suffer for them and to give such redemptive suffering to the just creatures themselves. How much more should the saint follow the path of his Incarnate Savior, whether He will have come or not, by going into the total abandonment into God’s love, stretching out his creaturely faculties to embrace all the horror the material world can sting his flesh with, so as to follow in the footsteps of His God-Man Redeemer.

Of course, following, the saint crosses the threshold of death into eternity, a “new age”.

We can similarly argue that a major Society of Holy Ones under a Divine Covenant would likewise follow such spiritual stages relative to the sinful world around them, as follows.

For, just as the flesh rebels against the incoming spirit of the individual holy one and stings the saint who must resist it with pain, so the outside world feels threatened by the infusing Spirit of God’s Holy People and stings them by oppression and persecution. In the case of the Prefiguring Nation, it will be a single predominant nation that oppresses them. In the case of the Universal Society of Incarnate One, it will be the universal collection of nations around them.

The People are delivered into the Illuminative way, the Prefiguring Ones, into their literal nation of bounty, the New People of Incarnate One, into a spiritual kingdom, spiritual freedom.

Then the Holy Societies contemplate and grow in the understanding of the Divine Truths, the mysteries. The People of Prefiguring, through their Prophets, the People of New, through the development of doctrine by theTeaching Office of the Church amongst the nations.

Punctuated desolations assault the Holy Ones who ponder the mysteries, culminating in an age of unfaithfulness, the dark night of the soul. In the case of the Old, the majority of the Prefiguring nation resists the prophets, and in the case of the New, the majority of the general nations that had received the Divine Revelation reject the teaching office of Incarnate One’s True Society.

Then, the vindication: the consequences of sin and lack of faith fall upon the unfaithful. The faith is restored, the People and their surroundings walk in peace and love, the unitive way. In the Prefiguring case, the People are restored to their literal land, in the case of the New Covenant, the world is restored to the spiritual land, the Church.

Finally, just as the flesh stings the saint a final time, so the world around the holy ones stings them a final time, martyrdom. In the case of the People of Old, a manifestation of persecution, around them, in the New Covenant, a similar persecutoin.

Then a new age is crossed, the Holy Incarnate One comes: after the Way of Old, the FIRST Coming, after the Way of the New, the SECOND Coming!

Chapter 5:

Summary of the Ages of Any Fallen World that is to Receive an Incarnation

Early Fall of Man, Two Greater Ages:

I. Anti-Baptism (Noah's day), the Flood
II. Anti-Marriage (Tower of Babel), Confounding of tongues and formation of Prefiguring People (Calling of Abraham)

The Three Greater Ages of the Prefiguring Covenant:

III. The Purgative Way:

  1. Dark Night of the Senses: Oppression by glory-seeking pagan power (Egypt)
IV. The Illuminative Way:

  1. Exodus and Preaching of Prophets, development of OT doctrine on the Law
  2. Dark night of soul, intermediate Jewish apostasy from Old Law

V. The Unitive Way:

  1. Exile, Vindication of Prophets, Repentance of Jews, Restoration to Holy Land, Restoration of faithfulness to OT Covenant
  2. Martyrdom: The Crisis of OT Antichrist and final Jewish apostasy (Maccabbees)

*******First Coming of Incarnate One***************

The Three Greater Ages of New Covenant:

VI. The Purgative Way: A. Dark Night of the Senses: Persecution by glory-seeking pagan power (Pagan Rome)

VII. The Illuminative Way:

  1. The Development of Church Doctrine
  2. Dark night of soul: intermediate apostasy from New Law

VIII. Unitive Way

  1. Minor Chastisement, Vindicating Church, Restoration of Christian Unity and Catholic Christendom, Age of Peace
  2. Martyrdom: Great Apostasy, NT Antichrist, Great Persecution and Tribulation

******* Second Coming of Incarnate One ***************