Editor’s Note: Writing in his parish bulletin on the Feast of Christ the King, Fr. George Rutler of the Church of St. Michael in New York City said that “these days I am frequently asked if we are living in the ‘End Times.’ As the grace of Holy Orders does not make me a seer, I defer, as is prudent, to the King of the Universe: ‘Watch therefore, for you do not know what hour your Lord is coming’ (Matt. 24:42). So the answer simply is that we do not know, but as the Coast Guard’s Semper Paratus motto exhorts, we must constantly be prepared.”
He said that “the Church began with a crucifixion when no one expected a resurrection. That sequence of death and life is repeated time and again. There were the persecutions under so many Caesars, heresies with volatile schism in consequence, sieges, desecrations, destructions, corruptions, and civilly instituted blasphemies. But each of these crucifixions was followed by a resurrection. This is to be remembered when distress in the Church is accompanied by a confluence of unrest and fear in politics and pandemics.”
Fr. Rutler cited the example of 90-year-old Cardinal Tumi of Cameroon, who was briefly kidnapped on November 5 “by separatists who demanded that he endorse their propaganda. He told his captors that he must preach only what is true. ‘Nobody has the right to preach the contrary because I was called by God.’ In every cultural crisis, this is the kind of witness that transcends any attempt to speculate about the end of the world, for it takes its strength from the assurance that Christ Crucified in Jerusalem is also Christ the King of the Universe.”
Q. I am wondering where and how the “Hail, Holy Queen” came about. Besides at the end of the rosary, I pray it as my bedtime prayer. It is beautiful! — T.G., Washington State.
A. It is indeed a beautiful prayer, which unfortunately we rush through instead of meditating on its powerful and consoling words. Mary is truly “our life, our sweetness, and our hope,” and we “poor banished children of Eve” send her “our sighs” as we mourn and weep “in this valley of tears.” We ask this “most gracious advocate” to turn her “eyes of mercy toward us and after this our exile show unto us the blessed fruit of thy womb, Jesus.” And we ask this “holy Mother of God” to pray for us, “that we may be made worthy of the promises of Christ.”
The prayer, which is also known as the Salve Regina, goes back to the eleventh century and its authorship is often attributed to the German monk Hermann of Reichenau. It is both a prayer and a hymn and has for centuries been sung as part of the Divine Office. It is also used as a processional hymn on Marian feasts.
Q. Would there be any problem if a lay person offered at Mass a prayer of the faithful, “That the present Pope be expeditiously removed according to God’s will, let us pray to the Lord”? — J.A., Arizona.
A. We think that you would have a problem calling out such a petition, particularly since just a few minutes later in the Mass the priest prays to bring the Church “to fullness of charity, together with N., our Pope….” Better to pray for the current occupant of the Chair of Peter, that he will faithfully carry out the teachings of Jesus.
Q. The readings at daily Mass have been from the Book of Revelation. I find it hard to understand them. Can you suggest something that would help? — T.J., via e-mail.
A. It would be helpful to study the footnotes in, say, the Ignatius Catholic Study Bible version of Revelation. You might also get a copy of Peter S. Williamson’s book, Revelation, which provides an excellent commentary. Based on our consultation of these sources in leading a parish Bible study, we would offer the following comments:
Revelation is a book of Christian prophecy whose authorship is traditionally assigned to John the Apostle, who wrote down his visions while in exile on the Aegean island of Patmos late in the first century. Similar to the books of Isaiah, Ezekiel, and Daniel — 278 of the 404 verses in Revelation allude to something in the Old Testament — the book employs visions, heavenly journeys, and exceptional symbolism and imagery to call people to repentance and conversion, to explain the meaning of human events (what Jesus called the “signs of the times”) in the first century, and to predict the future actions of God at the end of history, although not with a specific timeline.
The book contains letters written to seven churches in the Roman province of Asia. Although there were many other Christian churches in existence at that time, John probably singled out these seven because they were connected by the same road and were easily reached. He may have preached and celebrated the Eucharist at these churches, so he would have been familiar with them. The letters he sent out were on a written scroll and probably were communicated to the people orally, perhaps at a liturgical assembly.
The Book of Revelation alternates between terrifying visions of judgments on Earth and consoling visions of God’s throne in Heaven. The central theme of the book is that God is on His throne and is in control of events on Earth. He is accompanied by powerful angels and faithful saints and martyrs, and we see that the Lamb (Jesus) has conquered evil and the outcome of history is certain, although there will be many trials and tribulations before the end.
The book progresses from John’s first vision of Christ, to his vision of the heavenly throne room, to severe chastisements of the world and trials for the Church, to the return of Christ, and to the full arrival of God’s Kingdom at the end of time.
Why the bizarre symbolism and extravagant imagery? Perhaps because this approach could give deeper meaning to persons and events than could be gotten from plain language. It certainly makes the book much more interesting and challenging than if it were written in ordinary prose. Once you understand the meaning of the symbols and images, the book is no longer confusing or frightening.
Numbers are significant: seven normally means completeness or fullness of authority (seven horns) or fullness of knowledge (seven eyes). Since six is less than seven, it is less than perfect and 666, the mark of “the beast,” is the ultimate in imperfection. Four represents the world (the four winds or the four points of the compass), twelve refers to the People of God, whether the 12 tribes of Israel or the 12 apostles or the 24 elders (12 plus 12) around the throne, and a thousand and multiples of a thousand indicate a very large number rather than a precise quantity.
Colors are significant, too, with white symbolizing holiness (the elders in Heaven) or infinite wisdom (the One with white hair on the throne) and red symbolizing readiness to shed blood (the second horseman of the Apocalypse or the dragon who is Satan).
In the introduction to his commentary on Revelation, Peter Williamson said that the content of the book is about four things: “(1) the condition of the churches in Asia; (2) God’s sovereignty and Christ’s lordship over history; (3) the conflict and tribulation before Christ’s return; and (4) a preview in general terms of how God will fulfill His promises, defeat evil, and save his people” (p. 33).
He said that the lessons of Revelation are relevant today when “an international, materialistic, consumerist, sexually immoral culture seduces many away from their Christian faith. While literal idolatry — the worship of pagan gods and their physical images — is less common today than in the first century, spiritual idolatry — manifest in excessive love for and ultimate trust in created things rather than in God, whether wealth, pleasure, science, technology, governments, institutions, celebrities, or leaders — is stronger than ever” (p. 35).
He said that “twenty centuries after Revelation was written, we know that the consummation of all things may or may not be ‘soon’ in the time frame of our world, but a response to the Gospel is nevertheless urgent in the life of every person and society. Revelation reminds us that our ultimate hope is not merely to die and go to Heaven, but rather to see the glorious return of our Lord, the resurrection, and the marriage of heaven and earth when the New Jerusalem descends like a bride. Our destiny as Jesus’ disciples is the wedding feast of the Lamb in an eternal city that defies description, where we will see God face-to-face” (pp. 35-36).
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