Mark 13

Antichrist will come at such a time as there shall not be left of the temple of the Jews “one stone upon another,” to quote the sentence pronounced by the Savior. For it is not until all the stones are overthrown, whether by the decay of age, or through being pulled down for building material or in consequence of this or that other happening, and I do not mean merely the stones of the outer walls, but the floor of the inner temple where the cherubim were, that Antichrist will come “with all signs and lying wonders” treating all the idols with disdain.

Catechetical Lecture 15:15

But He foretold that, nevertheless, of all this not even one stone would be left upon another. Against this, some say that many remnants of the ancient city of Jerusalem have survived, and thus they attempt to make Christ out to be a liar. But this is in vain, for even if some remnants have been preserved (which, however, is not true), before the universal end not one stone will be left upon another. Moreover, history testifies that Aelius Hadrian dug up the very foundations of the city and the temple, so that through him the prophecy was fulfilled that not one stone would be left upon another.

Commentary on Mark

5–6

(ubi sup.) For many came forward, when destruction was hanging over Jerusalem, saying that they were Christs, and that the time of freedom was now approaching. Many teachers of heresy also arose in the Church even in the time of the Apostles; and many Antichrists came in the name of Christ, the first of whom was Simon Magus, to whom the Samaritans, as we read in the Acts of the Apostles, listened, saying, This man is the great power of God: wherefore also it is added here, And shall deceive many. (Acts 8:10)

Catena Aurea by Aquinas

And Jesus, answering, began to say to them: See that no one leads you astray. For many will come in my name saying, I am he, and they will lead many astray. Many, as the destruction of Jerusalem approached, were leaders who claimed they were christs, and reported that the time of liberation was near at hand. Many heresiarchs appeared in the Church even in the times of the apostles, who, among many other things contrary to truth, proclaimed that the day of the Lord was imminent. These the Apostle condemns in the Epistle to the Thessalonians. Many in the name of Christ were Antichrists, the first of whom is Simon Magus: to whom, as we read in the Acts of the Apostles, all who were in Samaria listened, from the least to the greatest, saying: This man is the power of God that is called great, because he had for a long time bewitched them with his magical arts (Acts 8).

On the Gospel of Mark

5–6

"Many will come," such as, for example, Judas the Galilean and Theudas, who passed themselves off as God's anointed ones.

Commentary on Mark

5–6

But before answering their question, He strengthens their minds that they may not be deceived, wherefore there follows: And Jesus answering them began to say, Take heed lest any man deceive you? And this He says, because when the sufferings of the Jews began, some arose professing to be teachers, wherefore there follows: For many shall come in my name, saying, I am Christ; and shall deceive many.

Catena Aurea by Aquinas

Christ is truth. Antichrist falsifies truth. Christ is wisdom. Antichrist deftly simulates wisdom. All genuine excellences have a correspondence with Christ. All pretended virtues correspond with Antichrist. For each variety of good which Christ embodies in himself to build up the faithful, the demonic will find a way of mimicking in appearance to deceive the faithful.

Commentary on Matthew 32

That, moreover, is absurd, that they do not think it is to be inquired who was the person that baptized, for the reason that he who has been baptized may have obtained grace by the invocation of the Trinity, of the names of the Father, and of the Son, and of the Holy Ghost. Then this will be the wisdom which Paul writes is in those who are perfected. But who in the Church is perfect and wise who can either defend or believe this, that this bare invocation of names is sufficient to the remission of sins and the sanctification of baptism; since these things are only then of advantage, when both he who baptizes has the Holy Spirit, and the baptism itself also is not ordained without the Spirit? But, say they, he who in any manner whatever is baptized without, may obtain the grace of baptism by his disposition and faith, which doubtless is ridiculous in itself, as if either a wicked disposition could attract to itself from heaven the sanctification of the righteous, or a false faith the truth of believers. But that not all who call on the name of Christ are heard, and that their invocation cannot obtain any grace, the Lord Himself manifests, saying, "Many shall come in my name, saying, I am Christ, and shall deceive many." Because there is no difference between a false prophet and a heretic. For as the former deceives in the name of God or Christ, so the latter deceives in the sacrament of baptism. Both strive by falsehood to deceive men's wills.

Epistle LXXIV

Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.

Treatise I. On the Unity of the Church.

As to wars, when has the earth not been scourged by them at different periods and places? To pass over remote history, when the barbarians were everywhere invading Roman provinces in the reign of Gallienus, how many of our brothers who were then alive do we think could have believed that the end was near, since this happened long after the ascension of the Lord! Thus, we do not know what the nature of those signs will be when the end is really near at hand, if these present ones have not been so foretold that they should at least be understood in the church. Certainly, there are two nations and two kingdoms, namely, one of Christ, the other of the devil.

Letter 199, to Hesychius 35

Our Lord and Redeemer announces beforehand the evils that precede the perishing world, so that the things to come may disturb us less because they have been foreknown. For missiles that are foreseen strike less forcefully; and we endure the evils of the world more tolerably if we are fortified against them by the shield of foreknowledge. For behold he says: "When you hear of wars and seditions, do not be terrified; for these things must happen first, but the end is not yet at once." The words of our Redeemer must be weighed carefully, through which he announces that we will suffer one thing internally, another externally. For wars indeed pertain to enemies, seditions to citizens. Therefore, to indicate that we are troubled both internally and externally, he declares that we suffer one thing from enemies, another from brothers.

Forty Gospel Homilies, Homily 35

But when you hear of wars and rumors of wars, do not be troubled. For such things must happen, but the end is not yet. Wars pertain to enemies, seditions to citizens. Both of these abounded abundantly from the time of the Lord's Passion among the people of the Jews, who chose a seditious robber for themselves instead of the Savior Christ. However, the apostles, as these events draw near, are warned not to be terrified, not to abandon Jerusalem and Judea, because evidently the end, which should rather be deferred until the fortieth year, namely the desolation of the province and the ultimate destruction of the city and temple, is to follow.

On the Gospel of Mark

(ubi sup.) Now from the time of the Passion of our Lord there ceased not amongst the Jewish people, who chose the seditious robber and rejected Christ the Saviour, either external wars or civil discord; wherefore it goes on: And when ye shall hear of wars and rumours of wars, be ye not troubled. And when these come, the Apostles are warned not to be afraid, or to leave Jerusalem and Judæa, because the end was not to come at once, nay was to be put off for forty years. And this is what is added: for such things must needs be; but the end shall not be yet, that is, the desolation of the province, and the last destruction of the city and temple.

Catena Aurea by Aquinas

"You will hear," He says, "of wars"; these are the wars about which Josephus Flavius also recounts and which took place before the destruction of Jerusalem. The Jews at that time revolted and ceased paying tribute to the Romans, and the angered Romans went to war against them and made constant attacks. "But this is not yet the end" of Jerusalem, for the Romans still showed clemency.

Commentary on Mark

That is, the Romans against the Jews, which Josephus relates happened before the destruction of Jerusalem. For when the Jews refused to pay tribute, the Romans arose, in anger; but because at that time they were merciful they took indeed their spoils, but did not destroy Jerusalem.

Catena Aurea by Aquinas

Just as bodies become sick before their death if they do not suffer violence from without, and in all cases the way of separation of soul from body comes through weakness, so it happens with the whole course of the world creation. When the creation begins to decay, having as it has both beginning and end, it must grow weak before its dissolution. At this point the earth may be frequently shaken with earthquakes. The air having received some diseased contagion may become overrun with pestilence. Moreover the vital energies of the earth itself may suddenly fail and strangle its fruits. These destructive forces may pollute the regenerative capacity of all trees.

Commentary on Matthew 34

The final tribulation is preceded by many tribulations, and through the frequent evils that come before, the perpetual evils that will follow are indicated. And therefore after wars and seditions the end does not come immediately, because many evils must run before, so that they may be able to announce evil without end. But since so many signs of disturbance have been mentioned, we ought to touch briefly upon the consideration of each one, because it is necessary that we suffer some things from heaven, some from earth, some from the elements, some from men. For he says: "Nation will rise against nation"—behold the disturbance of men; "there will be great earthquakes in various places"—behold the look of wrath from above; "there will be pestilences"—behold the disorder of bodies; "there will be famine"—behold the barrenness of the earth. Because therefore all things are to be brought to an end, before the end all things are disturbed; and we who have sinned in all things are struck in all things.

Forty Gospel Homilies, Homily 35

Nation will rise against nation, and kingdom against kingdom, and there will be earthquakes in various places, and pestilences and famines. These are the beginnings of sorrows. In the Gospel of Luke, it is written: And there will be great earthquakes in various places, and pestilences and famines (Luke 21). It is known that these things happened literally before the last and most bitter pains, by which the entire province was devastated, or rather erased, during the time of the Jewish sedition. But kingdom against kingdom, and the pestilence of those whose speech spreads like cancer, and the famine of hearing the word of God, and the upheaval of the whole earth, and the separation from the true faith, can be better understood in heretics, who, fighting against each other, bring about the victory of the Church. Moreover, the Lord reveals why so many adversities were deservedly bestowed upon Jerusalem and the whole province of the Jews, by adding when he says:

On the Gospel of Mark

It goes on: For nation shall rise against nation, and kingdom against kingdom.

(ubi sup.) Now it is on record that this literally took place at the time of the Jewish rebellion. But kingdom against kingdom, the pestilence of those whose word spreads as a canker, dearth of the word of God, the commotion of the whole earth, and the separation from the true faith, may all rather be understood of heretics who, by fighting one against the other, bring about the triumph of the Church.

Catena Aurea by Aquinas

And it was not wars alone, but also other God-sent punishments — famine and earthquakes — which clearly showed the Jews that God Himself was waging war against them. Yet all this was only "the beginning of sorrows," that is, of the calamities that awaited them.

Commentary on Mark

What follows shows that God fought against the Jews, for it is said, And there shall be earthquakes in divers places, and there shall be famines.

Catena Aurea by Aquinas

But because all these things come not from the injustice of the one striking but from the merit of the world that suffers, the deeds of wicked men are set forth first when it is said: "But before all these things they will lay their hands upon you and persecute you, and deliver you to synagogues, leading you before kings and governors for my name's sake. But these things will happen to you for a testimony." For a testimony, clearly, of whom, unless of those who either inflict death by persecuting or who see and do not imitate? For the death of the just is a help to the good and a testimony against the wicked, so that the perverse may perish without excuse from the very thing whence the elect take an example that they may live.

Forty Gospel Homilies, Homily 35

But watch yourselves, for they will deliver you up to councils, and you will be beaten in synagogues, and you will stand before kings and governors for my sake, for a testimony to them. Indeed, the very fact that the Jewish people, either alone or as the greatest cause, were the cause of their own destruction, because after the killing of the Lord Savior, they tormented the heralds and confessors of his name and faith with impious cruelty.

On the Gospel of Mark

(ubi sup.) The Lord shows how Jerusalem and the province of Judæa merited the infliction of such calamities, in the following words: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten. For the greatest cause of destruction to the Jewish people was, that after slaying the Saviour, they also tormented the heralds of His name and faith with wicked cruelty.

Catena Aurea by Aquinas

But you, He says, take heed, for they will deliver you up to councils. He introduces the discourse about them at the right moment — that they will be delivered up to councils — so that from the common calamities they might receive some consolation in their own personal afflictions. But when the Lord said, "before governors and kings you shall be brought for My sake," by these words too He gave no small consolation to the disciples, namely that they would suffer for His sake. "For a testimony against them," that is, so that they would be without excuse and would see their own condemnation in this very fact: that while persecuting you, they cannot overcome the truth.

Commentary on Mark

Fitly also did He premise a recital of those things which concerned the Apostles, that in their own tribulations they might find some consolation in the community of troubles and sufferings. There follows: And ye shall be brought before rulers and kings for my sake, for a testimony against them. He says kings and rulers, as, for instance, Agrippa, Nero, and Herod. Again, His saying, for my sake, gave them no small consolation, in that they were about to suffer for His sake. For a testimony against them, means, as a judgment beforehand against them, that they might be inexcusable, in that though the Apostles were labouring for the truth, they would not join themselves to it.

Catena Aurea by Aquinas

It is evident that the gospel of the kingdom has not yet been preached in all the world. It is not reported to have been preached among all the Ethiopians, especially among those beyond the river, nor among the Serae, nor in the East. What are we to say of the Britons, or of the Germans along the ocean, or of the barbarians, Dacians, Samaritans and Scythians, the greatest part of whom have not yet heard the word of the gospel, but who will certainly hear it by the time of the end? If any one is minded to say rashly that the gospel of the kingdom has already been preached in all the world as a testimony to all nations, he will consequently be constrained to say that the end has already come! That would be a most rash statement indicating a lack of understanding.

Commentary on Matthew 39

(de Con. Evan. ii. 77) Matthew adds: And then shall the end come. (Matt. 24:14) Mark, however, by the word first means before the end come.

Catena Aurea by Aquinas

And the Gospel of God must first be preached to all nations. This is confirmed by Ecclesiastical histories, in which it is reported that all the apostles, long before the destruction of the province of Judea, were dispersed throughout the entire world to preach the Gospel, except James son of Zebedee, and James the brother of the Lord, who were the first in Judea to shed their blood for the word of the Gospel. Therefore, since the Lord knew that the hearts of the disciples would be troubled by the destruction and loss of their nation, He alleviates them with this consolation, so that they might know that even with the Jews being cast off, they would still have companions for the joy and heavenly kingdom, indeed gathering many more from all the nations of the world than would perish from Judea.

On the Gospel of Mark

Ecclesiastical historians testify that this was fulfilled, for they relate that all the Apostles long before the destruction of the province of Judæa were dispersed to preach the Gospel over the whole world, except James the son of Zebedee and James the brother of our Lord, who had before shed their blood in Judæa for the word of the Lord. Since then the Lord knew that the hearts of the disciples would be saddened by the fall and destruction of their nation, He relieves them by this consolation, to let them know that even after the casting away of the Jews, companions in their joy and heavenly kingdom should not be wanting, nay that many more were to be collected out of all mankind than perished in Judæa.

Catena Aurea by Aquinas

And lest the disciples should think that troubles and sorrows would hinder the preaching of the Gospel, the Lord says that "the Gospel must first be preached among all nations," and only then would Jerusalem be given over to desolation. And that the Gospel was indeed preached everywhere before the destruction of Jerusalem, hear Paul: "Their voice has gone out into all the earth," he says, "and their words to the ends of the world" (Rom. 10:18). And this circumstance served for the greater condemnation of the Jews — namely, that the preaching had spread everywhere even before the destruction of Jerusalem. For seeing that this preaching had spread throughout the whole world in a short time, they should have recognized in it the power of God, repented, and thus been delivered from their calamities. But they did not come to their senses; therefore they will be subjected to all the greater condemnation.

Commentary on Mark

Then, that they might not think that their preaching should be impeded by troubles and dangers, He adds: And the Gospel must first be published among all nations.

Catena Aurea by Aquinas

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer. For I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

Forty Gospel Homilies, Homily 35

And when they lead you and hand you over, do not worry beforehand what you will speak, but say whatever is given to you in that hour. For it is not you who speak, but the Holy Spirit. When we are led to judges because of Christ, we must simply express our will for Christ. Moreover, it is Christ Himself who speaks in us, and the grace of the Holy Spirit is given in answering.

On the Gospel of Mark

(ubi sup.) For when we are led before judges for Christ's sake, all our duty is to offer up our will for Christ. As for the rest, Christ Himself who dwells in us speaks for us, and the grace of the Holy Ghost shall be given us, when we answer. Wherefore it goes on: For it is not ye that shall speak, but the Holy Ghost.

Catena Aurea by Aquinas

Indeed, before the decisive war of the Romans against the Jews began, what did the apostles not suffer from them, being delivered up to courts and led before kings: Herod, Agrippa, and Nero? But you, He says, "do not worry beforehand what you will" answer: at that very hour the Holy Spirit will give you what you must say.

Commentary on Mark

(non occ.) Another anxiety might also arise in the breasts of the disciples. Lest therefore after hearing that they were to be brought before kings and rulers, they should fear that their want of science and eloquence should render them unable to answer, our Lord consoles them by saying, But when they shall lead you and deliver you up, take no thought beforehand what ye shall speak, but whatsoever shall be given you in that hour, that speak ye.

Catena Aurea by Aquinas

"But you will be betrayed by parents and brothers, and relatives and friends, and they will put some of you to death." Evils inflicted by strangers cause lesser pain. But those torments rage more fiercely within us which we suffer from those in whose minds we had confidence, because along with bodily harm, the evils of lost love torment us. All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of love.

Forty Gospel Homilies, Homily 35

Brother will betray brother to death, and a father his child; and children will rise against parents and have them put to death. And you will be hated by all because of my name. But, etc. We have often seen this happen in persecutions, and there is no loyal affection among those who have different faiths.

On the Gospel of Mark

(ubi sup.) This has often been seen in time of persecution, nor can there be any firm affection amongst men who differ in faith.

Catena Aurea by Aquinas

At the same time He also foretells to them that which is worst of all, namely, that they will be persecuted even by their own household members. He says this so that, hearing about it in advance, they might prepare themselves for the trials and afterward be able to bear them easily.

Commentary on Mark

He also foretells to them a worse evil, that they should suffer persecution from their relations. Wherefore there follows: Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death; and ye shall be hated of all men for my name's sake.

Catena Aurea by Aquinas

Therefore the Lord exhorts us to wait with patient and reverent faith until the end comes, for “Blessed is he that endures to the end.” It is neither a blessed nothingness that awaits us, nor is nonexistence the fruit, nor annihilation the appointed reward of faith. Rather the end is the final attainment of the promised blessedness. They are blessed who endure until the goal of perfect happiness is reached, when the expectation of faith reaches toward complete fulfillment. Their end is to abide with unbroken rest in that condition toward which they are presently pressing.

On the Trinity 11.28

"And you shall be hated by all men for my name's sake, yet not a hair of your head shall perish. In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.

Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, but the virtue before God is to love them.

Forty Gospel Homilies, Homily 35

Then follows consolation: for My sake, He says, you will be hated. This is the greatest relief in misfortune. Great consolation also lies in the fact that he who endures to the end will be saved.

Commentary on Mark

And this He says, that on hearing it, they might prepare themselves to bear persecutions and ills with greater patience. Then He brings them consolation, saying, And ye shall be hated of all men for my name's sake; for the being hated for Christ's sake is a sufficient reason for suffering persecutions patiently, for it is not the punishment, but the cause, that makes the martyr. Again, that which follows is no small comfort amidst persecution: But he that shall endure unto the end, the same shall be saved.

Catena Aurea by Aquinas

The Lord also says, "When ye shall see the abomination of desolation stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains, and let him which is on the housetop not come down to take his clothes; neither let him which is in the field return back to take anything out of his house. And woe unto them that are with child, and to them that give suck, in those days! for then shall be great tribulation, such as was not since the beginning of the world. And except those days should be shortened, there should no flesh be saved." And Daniel says, "And they shall place the abomination of desolation a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand two hundred and ninety-five days."

Dogmatical and Historical Fragments

By the holy place is to be understood every saying of divine Scripture spoken by the prophets from Moses onwards, and by the Evangelists and apostles. In this holy place of all the Scriptures, Antichrist, the false Word, has often stood. This is the abomination of desolation.

Commentary on Matthew 42

He who flees ought to know the place to which he ought to flee, and also to pray that he may not flee in the time which is opposed to flight.

Commentary on Matthew 41

(de con. ii. 77) Matthew says, standing in the holy place; but with this verbal difference Mark has expressed the same meaning; for He says where it ought not to stand, because it ought not to stand in the holy place.

(Epist. cxcix. 9.) But Luke, in order to show that the abomination of desolation happened when Jerusalem was taken, in this same place gives the words of our Lord, And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. (Luke 21:20) It goes on: Then let them that be in Judaea flee to the mountains.

Catena Aurea by Aquinas

But when you see the abomination of desolation standing where it ought not, let the reader understand. Where Mark says: Standing where it ought not, in Matthew it is written: Standing in the holy place (Matthew 24); which altogether signifies the same thing, because surely the abomination of desolation ought not to stand in the holy place. When we are called to understanding, it is shown to be mystical what is said. However, it can be simply understood either concerning the Antichrist, or the image of Caesar which Pilate placed in the temple, or the equestrian statue of Hadrian, which stood for a long time in the very holy of holies place. According to the old Scripture, an idol is also called an abomination. And hence it is added, of desolation, because the idol is placed in the desolate and deserted temple.

On the Gospel of Mark

Then let those who are in Judea flee to the mountains. And let him who is on the rooftop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not turn back to take his garment. It is clear that these things happened literally when, with the approaching Roman war and the extermination of the Jewish people, warned by an oracle, all the Christians who were in the province withdrew farther away, as Ecclesiastical History narrates, and sitting across the Jordan, they remained for a time in the city of Pella under the protection of Agrippa, the king of the Jews, who is mentioned in the Acts of the Apostles, who, with those Jews willing to obey him, always acted in submission to Roman authority. According to spiritual meanings, when we see the abomination of desolation standing where it should not, that is, heresies and crimes reigning among those who seemed to be consecrated by heavenly mysteries, when we observe peace among the faithful being disturbed by workers of iniquity, speakers of lies, men of blood and deceit whom the Lord will abhor, then whoever remains in Judea, that is in the confession of true faith, should not be enslaved by earthly and weak deeds but should ascend the summit of virtues as high as the more numerous wide and wandering paths of vices we see being followed. Then whoever is on the rooftop, that is, who spiritually lives as if in the free air, exceeding carnal matters in mind, should not descend to the base deeds of past conduct, nor repeat the desires of the world or flesh which he had left behind. For our house means either this world or our flesh in which we dwell, which the Apostle speaks of: For we know that if our earthly house of this habitation is dissolved, we have a building from God (2 Cor. 5). And whoever works in the Church, like Paul and Apollos planting and watering (1 Cor. 3), should not look back at worldly hopes, which he renounced, nor presume to take up again the trappings of a fleeting life, which he had already stripped off to follow Christ.

On the Gospel of Mark

(ubi sup.) When we are challenged to understand what is said, we may conclude that it is mystical. But it may either be said simply of Antichrist, or of the statue of Cæsar, which Pilate put into the temple, or of the equestrian statue of Adrian, which for a long time stood in the holy of holies itself. An idol is also called abomination according to the Old Testament, and he has added of desolation, because it was placed in the temple when desolate and deserted.

Catena Aurea by Aquinas

(ubi sup.) It is on record that this was literally fulfilled, when on the approach of the war with Rome and the extermination of the Jewish people, all the Christians who were in that province, warned by the prophecy, fled far away, as Church history relates, and retiring beyond Jordan, remained for a time in the city of Pella under the protection of Agrippa, the king of the Jews, of whom mention is made in the Acts, and who with that part of the Jews, who chose to obey him, always continued subject to the Roman empire.

Catena Aurea by Aquinas

(ubi sup.) In a spiritual sense, however, when we see the abomination of desolation standing where it ought not, that is, heresies and crimes reigning amongst them, who appear to be consecrated by the heavenly mysteries, then whosoever of us remain in Judæa, that is, in the confession of the true faith, ought to mount the higher in virtue, the more men we see following the broad paths of vice.

Catena Aurea by Aquinas

By "the abomination of desolation" is meant the statue of the one who subjected the city of Jerusalem to desolation. For "abomination" is the name given to every idol; it was called "the abomination of desolation" because it was placed inside the inaccessible sanctuary of the temple, when Jerusalem was taken and through this was subjected to desolation. Moreover, Pilate had already brought an image of Caesar into the temple by night, and through this was the cause of a great uprising among the people. From that time began both the wars and the desolation of Jerusalem. "Then let those who are in Judea flee to the mountains." He said well: "those who are in Judea" (everyone in general, and not the apostles), for the apostles were not in Judea at that time, but, as has been said, even before the war they had been driven out of Jerusalem or, rather, had departed from it of their own accord, being moved by the Holy Spirit. So let those remaining in Judea flee. But one can also understand this in a moral sense. Thus, the "abomination of desolation" is every satanic thought standing "in the holy place" — in our mind. In this case, "let those who are in Judea flee to the mountains," that is, through confession let them ascend to the mountains of virtues (Judea means "confession," "proclamation").

Commentary on Mark

Or he means by the abomination of desolation, the entrance of enemies into the city by violence.

And well does he say, Who are in Judæa, for the Apostles were no longer in Judæa, but before the battle had been driven from Jerusalem.

We must also avoid sin with fervour, and not coldly and quietly.

Catena Aurea by Aquinas

(non occ.) After speaking of the things which were to happen before the destruction of the city, the Lord now foretells those which happened about the destruction itself of the city, saying, But when ye shall see the abomination of desolation standing where it ought not, (let him that readeth understand.)

(Non in Gloss. sed ap. Theoph.) Or rather went out of their own accord, being led by the Holy Ghost.

Catena Aurea by Aquinas

For our flight is to the mountains, that he who has mounted to the heights of virtue may not go down to the depths of sin.

Catena Aurea by Aquinas

(ubi sup.) Then let him who is on the house-top, that is, whose mind rises above carnal deeds, and who lives spiritually, as it were in the free air, not come down to the base acts of his former conversation, nor seek again those things which he had left, the desires of the world or the flesh. For our house either means this world, or that in which we live, our own flesh.

Catena Aurea by Aquinas

15–16

And whoever is on the housetop, let him not return to his house for anything: he should be glad even if he escapes naked. And whoever already stands on the height, let him not come down from it. For when any passionate thought arises in us, then we must through confession hasten to the height of virtue and not descend from that height. And let the one doing good not turn back to take up his former conscience — the old garment which he had stripped off.

Commentary on Mark

15–16

It goes on, And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house; for it is a desirable thing to be saved even naked from such a destruction.

Catena Aurea by Aquinas

There are some who say outright that marriage is fornication and teach that it was introduced by the devil. They proudly say that they are imitating the Lord who neither married nor had any possession in this world, boasting that they understand the gospel better than anyone else. The Scripture says to them: "God resists the proud but gives grace to the humble." Further, they do not know the reason why the Lord did not marry. In the first place he had his own bride, the Church; and in the next place he was no ordinary man that he should also be in need of some helpmeet after the flesh. Nor was it necessary for him to beget children since he abides eternally and was born the only Son of God. It is the Lord himself who says: "That which God has joined together, let no man put asunder." And again: "As it was in the days of Noah, they were marrying, and giving in marriage, building and planting, and as it was in the days of Lot, so shall be the coming of the Son of man." And to show that he is not referring to the heathen he adds: "When the Son of man is come, shall he find faith on the earth?" And again: "Woe to those who are with child and are giving suck in those days," a saying, I admit, to be understood allegorically.

The Stromata Book 3

This is said figuratively, distinguishing those with child from those who give suck. Those who are with child are the souls whose hope is in the world. Those who have acquired what they hoped for are “those who give suck.” Suppose someone yearns to buy a country estate. She is with child, for her object is not gained as yet. The womb swells in hope. She buys it. When she has given birth, she now gives suck to what she has bought. Woe to those who put their hope in the world. Woe also to those who cling to those things which they brought forth through hope in the world.

On the Psalms 96.14

Woe unto them that are with child, and to them that give suck in those days. Woe to the present captivity for those pregnant and nursing women, whose heavy burdens of the womb or hands of their children greatly impede the necessity of flight. Read the story of the Kings, where the wife of Jonathan, by trying to avoid the evil of captivity with a hasty flight, received her son who had fallen from her bosom permanently lame.

On the Gospel of Mark

(ubi sup.) That is, they whose wombs or whose hands, overladen with the burden of children, in no small measure impede their forced flight.

Catena Aurea by Aquinas

But woe then to women who have children and to those who are pregnant. Why? Because the former, having children and being held back by love for them, cannot flee; and for those with child it will be difficult to flee because of the burden of pregnancy. But I think that here child-eating is also indicated, for the besieged Jews during the famine laid hands even upon their own children.

Commentary on Mark

But it seems to me, that in these words He foretells the eating of children, for when afflicted by famine and pestilence, they laid hands on their children.

Catena Aurea by Aquinas

17–18

It goes on: But woe to them that are with child, and to them that give suck in those days.

(non occ.) Again, after having mentioned this double impediment to flight, which might arise either from the desire of taking away property, or from having children to carry, He touches upon the third obstacle, namely, that coming from the season; saying, And pray ye that your flight be not in the winter.

Catena Aurea by Aquinas

Hippolytus otherwise interprets that which is said in the Gospel, When indeed ye shall see the pollution of desolation : for he says that it is not concerning the Jews, and the laying waste of Jerusalem, that these things are said, but concerning the end of Antichrist. The elect he speaks of are the Christians who are in this conflict. And He says, Pray that ye fly not on the Sabbath or in winter : i. e. He advises that we be not overtaken by those things that are coming on us, when we are unoccupied in righteousness, as the Jews [are unoccupied] on the Sabbath, or troubled with worldly cares and sins, as one that is in a winter storm. There shall be tribulation such as there was not like it since the beginning of the world, etc.

Against Gaius 5

Winter is without fruit and sabbath without labor. Do not let it be you who might be led away captive under such circumstances—when you have neither fruit nor work. Pray that captivity does not come either of some external necessity, such as the winter, or during a time of inattentiveness such as the sabbath. This means that neither the constraint of others nor the relaxation of your own will should be the occasion to take you away from the work of the Lord your God.… It is true that distress will come and that you will have to flee. But keep on praying lest this calamity come upon you in the winter, or surprise you on the sabbath when you are resting.… Winter is the time of repose from all the work of the summer, just as the sabbath is the time of repose, the seventh day, when work is not done.

Commentary on Tatian’s Diatessaron

But pray that it does not happen in winter. In Matthew it is written: But pray that your flight be not in the winter neither on the Sabbath. If we wish to take this concerning the captivity of Jerusalem, when it was captured by Titus and Vespasian, they should pray that their flight may not be in winter or on the Sabbath, because in the one, the hardness of the cold blocks the way to proceed to solitude, and to hide in mountains and deserts; in the other, it is either a transgression of the law if they want to flee, or imminent death if they stay behind. But if it is understood about the consummation of the world, this instructs us lest our faith and love in Christ grow cold, nor let us be idle and sluggish in the work of God on the Sabbath of virtues. For this saying of the Lord pertains partly to the Jewish captivity which happened by the Romans, and partly to the day of judgment. For in Matthew, the disciples are understood to have asked the Lord, when He was about to speak these things: Tell us, when shall these things be, and what shall be the sign of Your coming, and of the end of the world?

On the Gospel of Mark

(ubi sup.) But if we are to understand it of the consummation of the world, He commands that our faith and love for Christ should not grow cold, and that we should not grow lazy and cold in the work of God, by taking a sabbath from virtue.

Catena Aurea by Aquinas

If the flight had occurred in winter, the difficulty of the season would have hindered those wishing to flee. And woe to the one fleeing in winter, for we must flee from sin with warmth, that is, with repentance, and not with coldness, motionlessly — which is what fleeing in winter signifies.

Commentary on Mark

That is, lest they who wish to fly should be impeded by the difficulties of the season.

Catena Aurea by Aquinas

Pray that your flight may not be in the winter, or on the sabbath day, that is, that the fruit of our work may not be ended with the end of time; for fruit comes to an end in the winter and time in the sabbath.

Catena Aurea by Aquinas

19–27

"And I saw another angel ascending from the east, having the seal of the living God" He speaks of Elias the prophet, who is the precursor of the times of Antichrist, for the restoration and establishment of the churches from the great and intolerable persecution. We read that these things are predicted in the opening of the Old and New Testament; for He says by Malachi: "Lo, I will send to you Elias the Tishbite, to turn the hearts of the fathers to the children, according to the time of calling, to recall the Jews to the faith of the people that succeed them." And to that end He shows, as we have said, that the number of those that shall believe, of the Jews and of the nations, is a great multitude which no man was able to number. Moreover, we read in the Gospel that the prayers of the Church are sent from heaven by an angel, and that they are received against wrath, and that the kingdom of Antichrist is cast out and extinguished by holy angels; for He says: "Pray that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved." Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: "Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from the one end of heaven even to the other end thereof." For, moreover, He previously says by the prophet: "Then shall there be peace for our land, when there shall arise in it seven shepherds and eight attacks of men; and they shall encircle Assur," that is, Antichrist, "in the trench of Nimrod," that is, in the nation of the devil, by the spirit of the Church. Similarly when the keepers of the house shall be moved. Moreover, the Lord Himself, in the parable to the apostles, when the labourers had come to Him and said, "Lord, did not we sow good seed in Thy field? whence, then, hath it tares? answered them, An enemy hath done this. And they said to Him, Lord, wilt Thou, then, that we go and root them up? And He said, Nay, but let both grow together until the harvest; and in the time of the harvest I will say to the reapers, that they gather the tares and make bundles of them, and burn them with fire everlasting, but that they gather the wheat into my barns." The Apocalypse here shows, therefore, that these reapers, and shepherds, and labourers, are the angels. And the trumpet is the word of power. And although the same thing recurs in the phials, still it is not said as if it occurred twice, but because what is decreed by the Lord to happen shall be once for all; for this cause it is said twice. What, therefore, He said too little in the trumpets, is here found in the phials. We must not regard the order of what is said, because frequently the Holy Spirit, when He has traversed even to the end of the last times, returns again to the same times, and fills up what He had before failed to say. Nor must we look for order in the Apocalypse; but we must follow the meaning of those things which are prophesied. Therefore in the trumpets and phials is signified either the desolation of the plagues that are sent upon the earth, or the madness of Antichrist himself, or the cutting off of the peoples, or the diversity of the plagues, or the hope in the kingdom of the saints, or the ruin of states, or the great overthrow of Babylon, that is, the Roman state.

Commentary on the Apocalypse of the Blessed John

19–20

(Epist. cxcix. 9.) For Josephus, who has written the history of the Jews, relates that such things were suffered by this people, as are scarcely credible, wherefore it is said, not without cause, that there was not such tribulation from the beginning of the creation until now, nor shall ever be. But although in the time of Antichrist there shall be one similar or greater, we must understand that it is of that people, that it is said that there shall never happen such another. For if they are the first and foremost to receive Antichrist, that same people may rather be said to cause than to suffer tribulation.

(ubi sup.) But some persons more fitly understand that the calamities themselves are signified by days, as evil days are spoken of in other parts of holy Scripture; for the days themselves are not evil, but what is done in them. The woes themselves therefore are said to be abridged, because through the patience which God gave they felt them less, and then what was great in itself was abridged.

Catena Aurea by Aquinas

Hence we must also consider that these tribulations differ from that final tribulation as much as the person of a herald differs from the power of the judge. Therefore, dearest brothers, think upon that day with all your attention, correct your life, change your ways, overcome evil temptations by resisting them, and punish sins committed with tears. For you will one day behold the coming of the eternal judge with as much greater security as you now anticipate his severity by fearing it.

40 Homilies on the Gospels, Homily 1

For those days will be a time of tribulation such as has not been since the beginning of the creation which God created until now, nor ever will be. These words properly fit the times of the Antichrist, when not only will there be torments more frequent than they used to be, inflicted upon the faithful, but (what is worse) the operation of signs will also accompany those who inflict the torments: as the Apostle testifies, who says, "whose coming is according to the working of Satan, with all deception, signs, and lying wonders" (II Thess. II). Indeed, how many miracles and how many powers the holy martyrs often performed before their persecutors, and yet they did not wish to believe nor to cease from persecuting. Who then will be converted to the faith, an unbeliever, whose faith already believing does not fear and is shaken, when the persecutor of piety also becomes the worker of virtue, the same one who rages with torments so that Christ is denied, provokes with miracles so that the Antichrist is believed? What then will be the refuge in these things, what hope will remain for the elect, except that the higher grace, which grants the power of patience to the pious, should quickly remove the power of persecuting and tribulating from the impious? Hence it is providently added with piety:

On the Gospel of Mark

(ubi sup.) Or else; these words, In those days shall be affliction, properly agree with the times of Antichrist, when not only tortures more frequent, and more painful than before are to be heaped on the faithful, but also, what is more terrible, the working of miracles shall accompany those who inflict torments. But in proportion as this tribulation shall be greater than those which preceded, by so much shall it be shorter. For it is believed, that during three years and a half, as far as may be conjectured from the prophecy of Daniel and the Revelations of John, the Church is to be attacked.

Catena Aurea by Aquinas

And in general, the tribulation will be the most grievous of all that have ever been or will be.

Commentary on Mark

And He fitly gives the cause for so great a necessity for flight; saying, For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

Catena Aurea by Aquinas

19–20

But the tribulation shall be great, and the days short, for the sake of the elect, lest the evil of this time should change their understanding.

Catena Aurea by Aquinas

And unless the Lord had shortened the days, no flesh would have been saved. But for the sake of the elect whom He chose, He shortened the days. For this tribulation, as much as it is heavier in the weight of oppressions than the others which preceded, so much more will it be moderated by the brevity of time. For it is believed that for three and a half years, as can be conjectured from the prophecy of Daniel and the Revelation of St. John, it will wage war against the Church throughout the world.

On the Gospel of Mark

(ubi sup.) The only refuge in such evils is, that God who gives strength to suffer, should abridge the power of inflicting. Wherefore there follows: And except that the Lord had shortened those days.

Catena Aurea by Aquinas

"And if the Lord had not shortened those days," that is, if He had not quickly ended the wars of the Romans, "no flesh would have been saved," not a single Jew would have remained. "But for the sake of the elect," that is, those from among the Jews who had believed and those who were to believe afterward, the war ended quickly. For God, foreseeing that after the captivity many of the Jews would come to believe, for this reason did not allow the Jewish people to perish utterly.

Commentary on Mark

That is, if the Roman war had not been soon finished, no flesh should be saved; that is, no Jew should have escaped; but for the elect's sake, whom he hath chosen, that is, for the sake of the believing Jews, or who were hereafter to believe, He hath shortened the days, that is, the war was soon finished, for God foresaw that many Jews would believe after the destruction of the city; for which reason He would not suffer the whole race to be utterly destroyed.

Catena Aurea by Aquinas

And then if anyone says to you: Here is Christ, here there, do not believe it. For false Christs and false prophets will arise and will give signs and wonders to seduce, if it were possible, even the elect. Some refer this to the time of the Jewish captivity, where many, saying they were Christs, led astray crowds of people after them. But it should be noted that in that siege of the miserable and wretched city, there was no faithful one to whom the divine exhortation, not to follow perverse teachers, should be made: rather, all equally, both the lesser and the greater, both the besieged and the besieging, persisted alien to Christ. Hence, it is better to be understood about heretics, who, coming against the Church, would lie about being Christs. The first of whom was Simon Magus; but the last, greater than the others, is the Antichrist.

On the Gospel of Mark

(ubi sup.) Some however refer this to the time of the Jewish captivity, where many, declaring themselves to be Christs, drew after them crowds of deluded persons; but during the siege of the city there was no Christian to whom the Divine exhortation, not to follow false teachers, could apply. Wherefore it is better to understand it of heretics, who, coming to oppose the Church, pretended to be Christs; the first of whom was Simon Magus, but that last one, greater than the rest, is Antichrist. It goes on: But take ye heed: behold, I have foretold you all things.

Catena Aurea by Aquinas

The Lord finished His discourse about Jerusalem; next He begins to speak about the coming of the Antichrist. The word "then" should not be understood as meaning that when the above-mentioned things concerning Jerusalem begin to be fulfilled, then do not believe if someone says to you, "Behold, here is Christ"; but know that this is a particular characteristic of Scripture. Thus, the evangelist Matthew, having spoken of the Nativity of Christ, says, "In those days John comes" (Mt. 3:1). In what days? In those which immediately followed the Nativity of Christ? No, but indefinitely. So here too Christ says: then do not be deceived, that is, not at the time when Jerusalem will be devastated, but at the time of the coming of the Antichrist.

Commentary on Mark

After that the Lord had finished all that concerned Jerusalem, He now speaks of the coming of Antichrist, saying, Then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not. But when He says, then, think not that it means immediately after these things are fulfilled about Jerusalem; as Matthew also says after the birth of Christ, In those days came John the Baptist; (Matt. 3:1) does he mean immediately after the birth of Christ? No, but he speaks indefinitely and without precision. So also here, then may be taken to mean not when Jerusalem shall be made desolate, but about the time of the coming of Antichrist.

Catena Aurea by Aquinas

While Antichrist is generically one, there may be many species of him. It is as if one would say that falsehood is generically one, but according to the differences of false doctrines there are found many specific falsehoods.… “If possible” is a hyperbole. For he did not suggest or indicate that even the elect are to be thrown into error, but wishes to show that often the words of the heretics are exceedingly plausible and have power to move even those who hear them wisely. Every word professing to be truth while not the truth, whether among gentiles or barbarians, is in a sense Antichrist, seeking to mislead as though the truth, and to separate from the One who said, “I am the truth.”

Commentary on Matthew 46

The more the Adversary rages, the more error deceives. Senselessness makes its pretenses, envy inflames, covetousness makes blind, impiety depraves, pride puffs up, discord exasperates, anger hurries headlong.… Let the brethren beware of these things, for “I have told you all things beforehand.” Avoid such people. Drive them away from your side and your ears, as if their mischievous conversation were the contagion of death.… It is an enemy of the altar, a rebel against Christ’s sacrifice, who offers the faithful faithlessness, who is a disobedient servant, an impious son, a hostile brother, who despises bishops, who forsakes the elders, who dares to set up another altar to make another prayer with prohibited words, to profane the truth of the Lord’s offering.

Treatise I. On the Unity of the Church 16-17

(de Civ. Dei, xx. 19) For then shall Satan be unchained, and work through Antichrist in all his power, wonderfully indeed, but falsely. But a doubt is often raised whether the Apostle said Signs and lying wonders, because he is to deceive mortal senses, by phantoms, so as to appear to do what he does not, or because those wonders themselves, even though true, are to turn men aside to lies, because they will not believe that any power but a Divine power could do them, being ignorant of the power of Satan, especially when he shall have received such power as he never had before. But for whichever reason it is said, they shall be deceived by those signs and wonders who deserve to be deceived.

Catena Aurea by Aquinas

(v. Greg Hom. in Ezech. lib. i. 9) Why however is it said with a doubt if it were possible, when the Lord knows beforehand what is to be? One of two things is implied; that if they are elect, it is not possible; and if it is possible, they are not elect. (non potest, ap. Cat.) This doubt therefore in our Lord's discourse expresses the trembling in the mind of the elect. And He calls them elect, because He sees that they will persevere in faith and good works; for those who are chosen to remain firm are to be tempted to fall by the signs of the preachers of Antichrist.

Catena Aurea by Aquinas

Do not be deceived, He says, for many will call themselves by the name of Christ, in order to lead astray even the elect.

Commentary on Mark

For false Christs and false prophets shall arise, and shall show signs and wonders, to seduce, if it were possible, even the elect. For many shall take upon them the name of Christ, so as to seduce even the faithful.

Catena Aurea by Aquinas

Yet let not the excessive and headlong faithlessness of many move or disturb us, but rather strengthen our faith in the truthfulness which has foretold the matter. As some have become such, because these things were predicted beforehand, so let other brethren beware of matters of a like kind, because these also were predicted beforehand, even as the Lord instructs us, and says, "But take ye heed: behold, I have told you all things." Avoid, I beseech you, brethren, men of this kind, and drive away from your side and from your ears, as if it were the contagion of death, their mischievous conversation; as it is written, "Hedge thine ears about with thorns, and refuse to hear a wicked tongue." And again, "Evil communications corrupt good manners." The Lord teaches and warns us to depart from such. He saith, "They are blind leaders of the blind; and if the blind lead the blind, they shall both fall into the ditch." Such a one is to be turned away from and avoided, whosoever he may be, that is separated from the Church. Such a one is perverted and sins, and is condemned of his own self. Does he think that he has Christ, who acts in opposition to Christ's priests, who separates himself from the company of His clergy and people? He bears arms against the Church, he contends against God's appointment. An enemy of the altar, a rebel against Christ's sacrifice, for the faith faithless, for religion profane, a disobedient servant, an impious son, a hostile brother, despising the bishops, and forsaking God's priests, he dares to set up another altar, to make another prayer with unauthorized words, to profane the truth of the Lord's offering by false sacrifices, and not to know that he who strives against the appointment of God, is punished on account of the daring of his temerity by divine visitation.

Treatise I On the Unity of the Church

(Epist. 78) For He did not only foretel to His disciples the good things which He would give to His saints and faithful ones, but also the woes in which this world was to abound, that we might look for our reward at the end of the world with more confidence, from feeling the woes in like manner announced as about to precede the end of the world.

Catena Aurea by Aquinas

And just as when the moon is in opposition to the sun, it disappears through the regular flow of the menstrual cycle or through the alignment of the earth, so too the holy Church, when the vices of the flesh oppose the heavenly light, cannot receive the divine radiance of Christ's rays. For in persecutions, the love of this life often excludes the light of God alone.

The stars will fall, those certainly shining with the glory of resurrection, those men like luminaries in the world holding the word of life, those men of whom it was said to Abraham, 'For as the sky shines and the stars, so shall his descendants be' (Gen. XIII, 16). Therefore, the patriarchs will fall to men, the prophets will fall, if the bitterness of persecution increases: which must happen until the Church is filled with all virtues and fullness in each; for in this way the good are proven, the weak are revealed.

Commentary on Luke, Book 10

Our Lord and Redeemer, most beloved brethren, desiring to find us prepared, announces what evils will follow upon the aging world, so that He might restrain us from love of it. He makes known what great calamities will precede its approaching end, so that if we are unwilling to fear God in times of peace, we may at least fear His judgment drawing near, worn down by these afflictions.

Of all these things, we certainly see some already accomplished, and we dread others as soon to come. For we see nation rising against nation and their pressure bearing down upon the lands more in our own times than we read of in books. How often we have heard from other parts of the world that earthquakes have destroyed countless cities, you well know. We suffer pestilences without ceasing. Signs in the sun, and moon, and stars we do not yet see openly, but that these too are not far off we gather from the very changes in the atmosphere. Indeed, before Italy was handed over to be struck by the barbarian sword, we saw fiery battle lines in the sky, flashing with that very blood of the human race which was afterward shed. But since many things foretold have already been fulfilled, there is no doubt that the few which remain will also follow, for the fulfillment of past events is the certainty of things to come.

Forty Gospel Homilies, Homily 1

But in those days, after that tribulation, the sun will darken, and the moon will not give its light, and the stars of the sky will fall. The stars will appear obscure on the day of judgment, not because their light decreases, but because the brightness of the true light, that is, of the supreme judge, will come, when he will come in his majesty, with the Father, and the holy angels; although nothing prevents it from being rightly understood that the sun and the moon, along with the other stars, will be deprived of their light for a time, just as it is known that the sun did during the Lord's Passion. For the moon at that time, being full, lay hidden under the earth. Hence that prophecy of Joel remains imperfect up to this day: after he said, "The sun will turn into darkness," he added, "And the moon into blood, before the great and manifest day of the Lord comes" (Joel II). And Isaiah, speaking of the day of judgment, said, "And the moon will be confounded, and the sun ashamed, when the Lord of Hosts reigns in Mount Zion and in Jerusalem, and before his elders is glorified" (Isaiah XXIV). However, after the day of judgment has passed and the glory of future life has shone, when there is a new heaven and a new earth, then what the same prophet says elsewhere will occur, "And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of seven days."

On the Gospel of Mark

(ubi sup.) For the stars in the day of judgment shall appear obscure, not by any lessening of their own light, but because of the brightness of the true light, that is, of the most high Judge coming upon them; although there is nothing to prevent its being taken to mean, that the sun and moon with all the other heavenly bodies then for a time are really to lose their light, just as we are told was the case with the sun at the time of our Lord's Passion. But after the day of judgment, when there shall be a new sky and a new earth, then shall happen what Isaiah says: Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold. (Isa. 30:26) There follows, And the powers of heaven shall be shaken.

Catena Aurea by Aquinas

And upon the coming of the Antichrist, all creation will be changed: the sun and moon will grow dark from the superabundance of Christ's light.

Commentary on Mark

But after the coming of Antichrist, the frame of the world shall be altered and changed, for the stars shall be obscured on account of the abundance of the brightness of Christ. Wherefore it goes on: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light; and the stars of heaven shall fall.

That is, the Angelic virtues shall be astonished, seeing that such great things are done, and that their fellow-servants are judged.

Catena Aurea by Aquinas

24–26

But the tribulation shall be great, and the days short, for the sake of the elect, lest the evil of this time should change their understanding.

Or else, the sun shall be darkened, at the coldness of their hearts, as in the winter time. And the moon shall not give her light with serenity, in this time of quarrel, and the stars of heaven shall fail in their light, when the seed of Abraham shall all but disappear, for to it they are likened. (Gen. 22:17) And the powers of heaven shall be stirred up to the wrath of vengeance, when they shall be sent by the Son of Man at His coming, of whose Advent it is said, And then shall they see the Son of Man coming in the clouds with great power and glory, He, that is, who first came down like rain into the fleece of Gideon in all lowliness.

Catena Aurea by Aquinas

If you examine this whole passage of Scripture from the inquiry of the disciples down to the parable of the fig tree, you will find that it makes sense at every point in connection with the coming of the Son of Man. He will bring both sorrow and joy. The Son of Man is coming in the midst of both calamities and promises, both the grief of nations and the longing of the saints. He is the common element in both. He who is common to both will end the one by inflicting judgment on the nations, and will commence the other by fulfilling the longings of the saints.

Against Marcion 4.39

The powers above—the angels guarding the universe—will be put into action in that storm and tumult of all things. Powerful men will stop. Laboring women will also stop and flee into the dark places of their houses.

On Ecclesiastes 12

When impious persecutors rage beyond measure, and when the fortune of this world seems to smile upon them and fear leaves them and they say: “Peace and security,” then the stars shall fall from heaven and the powers of heaven shall be moved, when many who seemed to shine brilliantly with grace will yield to the persecutors and will fall, and even the strongest of the faithful will be shaken.

Letter 199, to Hesychius 39

We say these things, dearly beloved brethren, so that your minds may be awakened to the pursuit of caution, lest they grow sluggish through security, lest they become feeble through ignorance, but that fear may always stir them and solicitude strengthen them in good work. For what does the Lord call the powers of heaven except angels, archangels, thrones, dominions, principalities, and powers, which at the coming of the strict Judge will then visibly appear to our eyes, so that they may then strictly demand from us what the invisible Creator now patiently bears with us?

Forty Gospel Homilies, Homily 1

And the powers that are in the heavens will be moved. Is it any wonder that humans, who are earthly by nature and sense, are perturbed at this judgment, at the sight of which even the powers of the heavens, that is, the angelic powers, tremble? Blessed Job also attests to this, saying, "The pillars of heaven tremble, and are astonished at his reproof" (Job XXVI). What will the tablets do, then, when the pillars tremble? What will the twig of the desert endure, when the cedar of paradise is shaken?

On the Gospel of Mark

(ubi sup.) What wonder is it that men should be troubled at this judgment, the sight of which makes the very Angelic powers to tremble? What will the stories of the house do when the pillars shake? What does the shrub of the wilderness undergo, when the cedar of paradise is moved?

Catena Aurea by Aquinas

The stars will fall from heaven, and the angelic powers "will be shaken," that is, they will be horrified, looking upon such an upheaval in the world and seeing their fellow servants being judged.

Commentary on Mark

But after the coming of Antichrist, the frame of the world shall be altered and changed, for the stars shall be obscured on account of the abundance of the brightness of Christ. Wherefore it goes on: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light; and the stars of heaven shall fall.

That is, the Angelic virtues shall be astonished, seeing that such great things are done, and that their fellow-servants are judged.

Catena Aurea by Aquinas

This could be taken in two ways: one, that he will come in the church as in a cloud, as he continues to come now according to his word: “Hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven.” He comes with great power and majesty because his greater power and majesty will appear in the saints to whom he will give great power, so that they may not be overcome by such persecution. The other way in which he will come will be in his body in which he sits at the right hand of the Father, in which, also, he died and rose again and ascended into heaven.

Letter 199, to Hesychius 41

In his last advent he will come in the clouds to judge the quick and the dead, just as he preached of clouds in his first voice which sounded forth in the gospel: "They will see the Son of man coming in clouds with great power and glory." What is "then"? Will not the Lord come again in later times, when all the peoples of the earth shall lament? He came first in preaching, and filled the whole wide world. Let us not resist his first coming, that we may not tremble at his second.

On the Psalms 96.13

(Epist. cxcix. 11.) For since it was said by the Angels to the Apostles, He shall so come in like manner as ye have seen him go into heaven, (Acts 1:11) rightly do we believe that He will come not only in the same body, but on a cloud, since He is to come as He went away, and a cloud received Him as He was going.

(de Trin. i. 13) For the vision of the Son of Man is shown even to the bad, but the vision of the form of God to the pure in heart alone, for they shall see God. (Matt. 5:8) And because the wicked cannot see the Son of God, as He is in the form of God, equal to the Father, and at the same time both just and wicked are to see Him as Judge of the quick and dead, before Whom they shall be judged, it was necessary that the Son of Man should receive power to judge.

Catena Aurea by Aquinas

"And then they shall see the Son of Man coming in the clouds with great power and majesty." As if it were openly said: They shall see in power and majesty Him whom, placed in humility, they refused to hear, so that they may then feel His power all the more strictly, inasmuch as now they do not bow the neck of their heart to His patience.

Forty Gospel Homilies, Homily 1

And then they will see the Lord as the Son of Man, that is, in the flesh, for what is visible in Him is His body. But although He will come both in the body and as the Son of Man, nevertheless it will be "with great power and glory."

Commentary on Mark

But they shall see the Lord as the Son of Man, that is, in the body, for that which is seen is body.

Catena Aurea by Aquinas

That he will gather his elect from the four winds means from the whole world. For Adam himself, as I have shown, signifies in Greek the whole world, with the four letters (A, D, A, M). As the Greeks think of these matters, the four quarters of the world have these initial letters, Anatole (east), Dysis (west), Arktos (north), and Mesembria (south). Adam after the fall has been scattered over the whole world. He was in one place, but fell, and as if crushed in tiny pieces, his progeny filled the whole world. But the mercy of God is gathering together the fragments from every side and is forging them together by the fire of love, and making one what was pulverized. That incomparable artist knew just how to do this. So let no one despair. This indeed is a great work of art. But reflect upon who the artist is. The very one who made shall restore. The one who formed shall reform. Where finally shall we come to know righteousness and truth? He will gather together his elect with him to the judgment, and the rest will be separated out.

On the Psalms 96.13

Concerning the execution of which power, there is immediately added, And then shall he send his angels.

Catena Aurea by Aquinas

And then he will send his angels, and they will gather his elect from the four winds, from the ends of the earth to the ends of the sky. By the four winds, he means the four quarters of the world: East, West, North, and South. And lest anyone think it was only from the four sides of the earth, and not rather from its entire bounds including the interior regions, he aptly added: From the ends of the earth to the ends of the sky, that is, from the extreme borders of the earth straight to its farthest limits, where, to those gazing afar, the circle of the sky seems to enclose the earth. Therefore, on that day, no elect will be left behind, who will not meet the Lord coming to judgment in the air, whether still living in the body or already resurrected to life from death. The reprobates also come to judgment, both those found living in the body and those resurrected to life from death. But with this distinction, that the just are gathered into the joy of their Lord; whereas his enemies, after the judgment is finished, are scattered and perish from the presence of God.

On the Gospel of Mark

By the four winds, He means the four parts of the world, the east, the west, the north, and the south. And lest any one should think that the elect are to be gathered together only from the four edges of the world, and not from the midland regions as well as the borders, He has fitly added, From the uttermost part of earth, to the uttermost part of heaven, that is, from the extremities of the earth to its utmost bounds, where the circle of the heavens appears to those who look from afar to rest upon the boundaries of the earth. No one therefore shall be elect in that day who remains behind and does not meet the Lord in the air, when He comes to judgment. The reprobate also shall come to judgment, that when it is finished they may be scattered abroad and perish from before the face of God.

Catena Aurea by Aquinas

Do you see that the Son also sends the Angels, just as the Father does? Where then are those who say that He is not equal to God the Father? The Angels will come then in order to gather the elect, who, having been caught up on the clouds, will in this manner meet the Lord.

Commentary on Mark

Observe that Christ sends the Angels as well as the Father; where then are they who say that He is not equal to the Father? For the Angels go forth to gather together the faithful, who are chosen, that they may be carried into the air to meet Jesus Christ. Wherefore it goes on: And gather together his elect from the four winds.

Catena Aurea by Aquinas

As corn winnowed from the threshing-floor of the whole earth.

Catena Aurea by Aquinas

As the sproutings of small trees afford a sign of the approach of summer time, so do the great conflicts of the world point toward the kingdom by preceding it. Both sign and thing signified belong to the same One who orders all. So if conflicts are signs of the kingdom, as sproutings are of summer, then the kingdom also is the creator’s, to whom the conflicts are ascribed, which are the signs of the coming kingdom.

Against Marcion 4.39

The summer signifies the end of the world, because at that time fruits are gathered up and stored.

On Matthew

Moreover, our Redeemer shows by a thoughtful comparison that the world ought to be trampled upon and despised, when He immediately adds: "See the fig tree and all the trees; when they now produce fruit from themselves, you know that summer is near. So you also, when you see these things happening, know that the kingdom of God is near." As if He openly said: Just as the approaching summer is known from the fruit of trees, so from the ruin of the world it is recognized that the kingdom of God is near. But the kingdom of God is rightly compared to summer, because then the clouds of our sorrow pass away, and the days of life shine bright with the radiance of the eternal sun.

Forty Gospel Homilies, Homily 1

28–29

(ubi sup.) Under the example of a tree the Lord gave a pattern of the end, saying, Now learn a parable of the fig tree, when her branch is yet tender, and putteth forth leaves, ye know that summer is near. So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.

(ubi sup.) This fruitbearing of the fig tree may also be understood to mean the state of the synagogue, which was condemned to everlasting barrenness, because when the Lord came, it had no fruits of righteousness in those who were then unfaithful. (Rom. 11:25) But the Apostle has said, that when the fulness of the Gentiles is come in, all Israel shall be saved. What means this, but that the tree, which has been long barren, shall then yield the fruit, which it had withheld? When this shall happen, doubt not that a summer of true peace is at hand.

Catena Aurea by Aquinas

From the fig tree learn the parable: when its branch becomes tender and puts forth leaves, you know that summer is near. So also you, etc. With the example of the tree, He taught the coming of the consummation. Just as when the branches of the fig tree become tender, and the bud breaks into flower, and the bark bears leaves, you understand the coming of summer and the entrance of the west wind and of spring; so too, when you see all these things written, do not think that the end of the world is already at hand, but that certain preludes and forerunners come to show that it is near and at the doors. But this fructification of the fig tree can be understood more deeply according to mystical senses, namely concerning the state of the Synagogue, which, when the Lord came to it once because it had no fruit of justice, was condemned to eternal barrenness among those who then were unbelievers. But because the Apostle said that blindness has happened in part to Israel until the fullness of the Gentiles has come in, and so all Israel will be saved (Rom. XI). When this time comes, so that the long blindness of unbelief is taken away, and all Israel receives the light and salvation, what else will happen but that the fig tree, long barren, will yield the fruit it had denied? As it is written in the blessed Job: A tree has hope; if it is cut down, it will sprout again, and its shoots will not cease. If its roots grow old in the earth, and its trunk dies in the dust, at the scent of water it will bud and produce branches like a newly planted sapling. When you see this taken place, you will not doubt that the day of final judgment and the summer of true peace and light are near.

On the Gospel of Mark

And what I say, the Lord continues, you can understand from the example of the fig tree. Just as the fig tree, having covered itself with leaves, shows that the harvest is near.

Commentary on Mark

As if He had said, As when the fig tree puts forth its leaves, summer follows at once, so also after the woes of Antichrist, at once, without an interval, shall be the coming of Christ, who will be to the just as summer after winter, but to sinners, winter after summer.

Catena Aurea by Aquinas

28–30

Or else, the leaves which come forth are words now spoken, the summer at hand is the day of Judgment, in which every tree shall show what it had within it, deadness for burning, or greenness to be planted with the tree of life. There follows: Verily I say unto you, This generation shall not pass, till these things be done.

Catena Aurea by Aquinas

(Epist. 119, 11) All that is said by the three Evangelists concerning the Advent of our Lord, if diligently compared together and examined, will perchance be found to belong to His daily coming in His body, that is, the Church, except those places where that last coming is so promised, as if it were approaching; for instance in the last part of the discourse according to Matthew, the coming itself is clearly expressed, where it is said, When the Son of Man shall come in his glory. (Matt. 25:31) For what does he refer to in the words, when ye shall see these things come to pass, but those things which He has mentioned above, amongst which it is said, And then ye shall see the Son of Man coming in the clouds. The end therefore shall not be then, but then it shall be near at hand. Or are we to say, that not all those things which are mentioned above are to be taken in, but only some of them, that is, leaving out these words, Then shall ye see the Son of man coming; for that shall be the end itself, and not its approach only. But Matthew has declared that it is to be received without exception, saying, When ye shall see all these things, know that it is near, even at the doors. That which is said above must therefore be taken thus; And he shall send his angels, and gather together the elect from the four winds; that is, He shall collect His elect from the four winds of heaven, which He does in the whole of the last hour, coming in His members as in clouds.

Catena Aurea by Aquinas

"So you also, when you see these things happening, know that the kingdom of God is near." As if He openly said: Just as the approaching summer is known from the fruit of trees, so from the ruin of the world it is recognized that the kingdom of God is near. By these words it is certainly shown that the fruit of the world is ruin. For it grows in order to fall. It sprouts forth in order to consume with disasters whatever it has sprouted. But the kingdom of God is rightly compared to summer, because then the clouds of our sorrow pass away, and the days of life shine bright with the radiance of the eternal sun.

Forty Gospel Homilies, Homily 1

So too after the sorrowful time of the Antichrist, the second coming of Christ will immediately follow, which for the righteous will be exactly like the harvest after winter, and for sinners — winter after the harvest.

Commentary on Mark

As if He had said, As when the fig tree puts forth its leaves, summer follows at once, so also after the woes of Antichrist, at once, without an interval, shall be the coming of Christ, who will be to the just as summer after winter, but to sinners, winter after summer.

Catena Aurea by Aquinas

All these things are confirmed with great certainty when the sentence is added which says: "Amen I say to you, this generation shall not pass away until all things come to pass. Heaven and earth shall pass away, but my words shall not pass away."

Forty Gospel Homilies, Homily 1

Amen, I say to you, this generation will not pass away until all these things take place. By the name of generation, he either signifies every kind of people or specifically the Jews. Heaven and earth will pass away, but my words will not pass away. The heaven that will pass away must be understood not as ethereal or sidereal but as the aerial, from which even the birds of heaven and clouds of heaven are named, as Peter attests saying: "The heavens existed long ago, and the earth was formed out of water and through water, by the word of God; by which the world that then existed was deluged with water and perished." The heavens that now exist and the earth, are stored up by the same word, reserved for fire for the day of judgment and the destruction of ungodly men (II Peter III), clearly teaching that not other heavens will perish by fire than those that perished by water, that is, these empty and nebulous spaces of windy air. For it is not to be believed that the water of the flood, which surpassed the tops of mountains by fifteen cubits only, reached beyond the boundaries of the air and ether. However, wherever it could reach, there indeed, according to the aforementioned opinion of blessed Peter, the fire of judgment will also reach. But if heaven and earth will pass away, it can be questioned how Ecclesiastes says: "A generation goes, and a generation comes, but the earth remains forever" (Eccl. I). But, with clear reason, heaven and earth pass away by the form they now have; however, they persist without end by essence. For the figure of this world is passing away (I Cor. VII). And to John, the angel says: "There will be a new heaven and a new earth" (Rev. XXI); which indeed are not to be newly made, but these same ones are to be renewed. Therefore, heaven and earth both pass away and will be, because they are purged by fire from the form they now have, yet are always preserved in their own nature. Hence also it is said through the Psalmist: "You will change them, and they will be changed" (Ps. CI). Indeed, this last change of theirs, they now declare to us by these revolutions by which they unceasingly alternate for our uses. For the earth fails from its winter form through dryness, flourishes again with spring moisture. The heaven is daily covered with the darkness of night, and renewed by divine light. Hence, therefore, hence let each faithful person gather, that these things both perish and yet are renewed through their renovation, which now evidently seems to be continually repaired as though from defect.

On the Gospel of Mark

(ubi sup.) By generation He either means the whole race of mankind, or specially the Jews.

Catena Aurea by Aquinas

"Truly I say to you: this generation shall not pass away," that is, the generation of the faithful or of Christians, "until all these things come to pass" — everything said concerning Jerusalem and the coming of the Antichrist. The Lord speaks here not of the apostolic generation, for the apostles will not continue living until the end of the world: many of them did not even live to see the destruction of Jerusalem. Therefore, by "this generation" He here means the Christian generation, thus comforting the apostles, lest they think that amid such grievous calamities the faith might perhaps utterly fail.

Commentary on Mark

Or else, This generation shall not pass away, that is, the generation of Christians, until all things be fulfilled, which were spoken concerning Jerusalem and the coming of Antichrist; for He does not mean the generation of the Apostles, for the greater part of the Apostles did not live up to the destruction of Jerusalem. But He says this of the generation of Christians, wishing to console His disciples, lest they should believe that the faith should fail at that time.

Catena Aurea by Aquinas

30–32

But there is worse to come. Say what you like, we shall be told. The apocalyptic beliefs of the first Christians have been proved to be false. It is clear from the New Testament that they all expected the second coming in their own lifetime, and, worse still, they had a reason, and one which you will find very embarrassing. Their master had told them so. He shared, and indeed created, their delusion.

He said, in so many words, ‘This generation shall not pass till all these things be done.’ And he was wrong. He clearly knew no more about the end of the world than anyone else. It is certainly the most embarrassing verse in the Bible. Yet how teasing, also, that within fourteen words of it should come the statement, ‘But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’ The one exhibition of error and the one confession of ignorance grow side by side.

That they stood thus in the mouth of Jesus Himself, and were not merely placed thus by the reporter, we surely need not doubt. Unless the reporter were perfectly honest, he would never have recorded the confession of ignorance at all. He could have had no motive for doing so except a desire to tell the whole truth. And unless later copyists were equally honest, they would never have preserved the apparently mistaken prediction about this generation after the passage of time had shown the apparent mistake.

This passage, Mark chapter 13, verses 30-32, and the cry, ‘Why hast Thou forsaken Me?’ Mark chapter 15, verse 34, together make up the strongest proof that the New Testament is historically reliable. The evangelists have the first great characteristic of honest witnesses. They mention facts which are, at first sight, damaging to their main contention.

The facts then are these, that Jesus professed Himself in some sense ignorant, and within a moment showed that He really was so. To believe in the Incarnation, to believe that He is God, makes it hard to understand how He could be ignorant, but also makes it certain that if He said He could be ignorant, then ignorant He could really be. For a God who can be ignorant is less baffling than a God who falsely professes ignorance.

The answer of theologians is that the God-Man was omniscient as God and ignorant as man. This, no doubt, is true, though it cannot be imagined. Nor, indeed, can the unconsciousness of Christ in sleep be imagined, nor the twilight of reason in His infancy. Still less is merely organic life in His mother’s womb.

But the physical sciences, no less than theology, propose for our belief much that cannot be imagined. A generation which has accepted the curvature of space need not boggle at the impossibility of imagining the consciousness of incarnate God. In that consciousness the temporal and the timeless were united. I think we can acquiesce in mystery at that point, provided we do not aggravate it by our tendency to picture the timeless life of God as simply another sort of time.

We are committing that blunder whenever we ask how Christ could be, at the same moment, ignorant and omniscient, or how He could be the God who neither slumbers nor sleeps while He slept. The italicized words conceal an attempt to establish a temporal relation between His timeless life as God and the days, months, and years of His life as man. And, of course, there is no such relation.

The incarnation is not an episode in the life of God. The Lamb is slain, and therefore presumably born, grown to maturity, and risen from all eternity. The taking up into God’s nature of humanity, with all its ignorance and limitations, is not itself a temporal event, though the humanity which is so taken up was, like our own, a thing living and dying in time.

And if limitation, and therefore ignorance, was thus taken up, we ought to expect that the ignorance should, at some time, be actually displayed. It would be difficult and, to me, repellent, to suppose that Jesus never asked a genuine question, that is, a question to which He did not know the answer. That would make of His humanity something so unlike ours as scarcely to deserve the name.

I find it easier to believe that when He said, ‘Who touched Me?’ Luke chapter 8, verse 45, He really wanted to know.

The World's Last Night (Essay)

Although heaven and earth, and the things that are in them, may pass away, yet his divine speech regarding each individual thing, whether viewed as parts of a whole or species of a genus, shall by no means pass away. The utterances of God the Word, who was in the beginning with God, will not come to nothing.

Against Celsus 5.22

It is usual for the Scriptures to call the change of the world from its present dire condition to a better and more glorious one by the idiom of “destruction.” For its earlier form is thereby lost in the change of all things to a state of greater splendor. This is not a contradiction or absurdity. Paul says that it is not the world as such but the “fashion of this world” that passes away. So it is Scripture’s habit to call the passing from worse to better as “destruction.” Think of a child who passes from a childish stage to amore mature stage. We sometimes express this as an undoing of outmoded patterns.

For just as he calls the things that are not as though they were, so he has made things future as though they were. It cannot come to pass that they should not be. Those things that he has directed to be necessarily will be. Therefore he who has made the things that are to be, knows them already in the way in which they are to be.

Exposition of the Christian Faith 5.4.192

And this I know, not as being a prophet, but as already seeing the beginning of this very evil. For some from among the Gentiles have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy. And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law." And this He has said, that all things might come to pass.

Clementine Homilies, Introductory Epistles

"Heaven and earth shall pass away, but my words shall not pass away." For nothing in the nature of corporeal things is more enduring than heaven and earth, and nothing in nature passes as quickly as speech. For words, as long as they are incomplete, are not words; but when they have been completed, they no longer exist at all, because they cannot be completed except by passing away. Therefore he says: "Heaven and earth shall pass away, but my words shall not pass away." As if he were saying openly: Everything that is enduring among you is not enduring unto eternity without change; and everything that is seen to pass away in me is held fixed and without passing away, because my speech which passes away expresses judgments that remain without mutability.

Forty Gospel Homilies, Homily 1

(ubi sup.) The heaven which shall pass away is not the ethereal or starry heaven, but the heaven where is the air. For wheresoever the water of the judgment could reach, there also, according to the words of the blessed Peter, the fire of judgment shall reach. (2 Pet. 3) But the heaven and the earth shall pass away in that form which they now have, but in their essence they shall last without end.

Catena Aurea by Aquinas

The Lord says: take courage, the generation of the faithful shall not pass away nor shall it fail. Sooner shall heaven and earth, those seemingly unshakable elements, pass away than My words fail to be fulfilled in anything, for all that I have said shall come to pass.

Commentary on Mark

For the immoveable elements shall first fail, before the words of Christ fail; wherefore it is added, Heaven and earth shall pass away, but my words shall not pass away.

Catena Aurea by Aquinas

The gnostics presumptuously assume acquaintance with the unspeakable mysteries of God. Remember that even the Lord, the very Son of God, allowed that the Father alone knows the very day and hour of judgment.… If then the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those enigmatic questions which come our way.

Against Heresies 2.28.6

It is sometimes turned into a reproach against the only begotten God that he did not know the day and the hour. It is said that, though God, born of God, he is not in the perfection of divine nature, since he is subjected to the limitation of ignorance, namely, to an external force stronger than himself, triumphing, as it were, over his weakness. The heretics in their frenzy would try to drive us to this blasphemous interpretation: that he is thus captive to this external limitation, which makes such a confession inevitable. The words are those of the Lord himself. What could be more unholy, we ask, than to corrupt his express assertion by our attempt to explain it away? But, before we investigate the meaning and occasion of these words, let us first appeal to the judgment of common sense. Is it credible, that he, who stands to all things as the author of their present and future, should not know all things?… All that is derives from God alone its origin, and has in him alone the efficient cause of its present state and future development. Can anything be beyond the reach of his nature, through which is effected, and in which is contained, all that is and shall be? Jesus Christ knows the thoughts of the mind, as it is now, stirred by present motives, and as it will be tomorrow, aroused by the impulse of future desires.… Whenever God says that he does not know, he professes ignorance indeed, but is not under the defect of ignorance. It is not because of the infirmity of ignorance that he does not know, but because it is not yet the time to speak, or in the divine plan to act.… This knowledge is not, therefore, a change from ignorance, but the coming of a fullness of time. He waits still to know, but we cannot suppose that he does not know. Therefore his not knowing what he knows, and his knowing what he does not know, is nothing else than a divine economy in word and deed.

On the Trinity 9.58-62

(de Trin. ix) This ignorance of the day and hour is urged against the Only-Begotten God, as if, God born of God had not the same perfection of nature as God. But first, let common sense decide whether it is credible that He, who is the cause that all things are, and are to be, should be ignorant of any out of all these things. For how can it be beyond the knowledge of that nature, by which and in which that which is to be done is contained? And can He be ignorant of that day, which is the day of His own Advent? Human substances foreknow as far as they can what they intend to do, and the knowledge of what is to be done, follows upon the will to act. How then can the Lord of glory, from ignorance of the day of His coming, be believed to be of that imperfect nature, which has on it a necessity of coming, and has not attained to the knowledge of its own advent? But again, how much more room for blasphemy will there be, if a feeling of envy is ascribed to God the Father, in that He has withheld the knowledge of His beatitude from Him to whom He gave a foreknowledge of His death. But if there are in Him all the treasures of knowledge, He is not ignorant of this day; rather we ought to remember that the treasures of wisdom in Him are hidden; His ignorance therefore must be connected with the hiding of the treasures of wisdom, which are in Him. (Col. 2:3) For in all cases, in which God declares Himself ignorant, He is not under the power of ignorance, but either it is not a fit time for speaking, or it is an economy of not acting. But if God is said then to have known that Abraham loved Him, when He did not hide that His knowledge from Abraham, it follows, that the Father is said to know the day, because He did not hide it from the Son. (Gen. 22:12) If therefore the Son knew not the day, it is a Sacrament of His being silent, as on the contrary the Father alone is said to know, because He is not silent. But God forbid that any new and bodily changes should be ascribed to the Father or the Son. Lastly, lest He should be said to be ignorant from weakness, He has immediately added, Take ye heed, watch and pray, for ye know not when the time is.

Catena Aurea by Aquinas

When his disciples asked him about the end, he said with precision: Of that day or that hour no one knows, not even he himself—that is, when viewed according to the flesh, because he too, as human, lives within the limits of the human condition. He said this to show that, viewed as an ordinary man, he does not know the future, for ignorance of the future is characteristic of the human condition. Insofar as he is viewed according to his divinity as the Word who is to come, to judge, to be bridegroom, however, he knows when and in what hour he will come.… For as upon becoming human he hungers, thirsts and suffers, along with all human beings, similarly as human he does not see the future. But viewed according to his divinity as the Word and wisdom of the Father, he knows, and there is nothing which he does not know.

Discourses Against the Arians 3.46

The last day and hour no one knows, not even the Son himself, but the Father. Yet how can the source of wisdom be ignorant of anything—that is, wisdom who made the world, who perfects all, who remodels all, who is the limit of all things that were made, who knows the things of God and the spirit of a person, knowing the things that lie deep within? For what can be more perfect than this knowledge? How then can you say that all things before that hour he knows accurately, and all things that are to happen about the time of the end, but of the hour itself he is ignorant? For such a thing would be like a riddle. It is as if one were to say that he knew accurately all that was in front of the wall, but did not know the wall itself. Or that, knowing the end of the day, he did not know the beginning of the night. Yet knowledge of the one necessarily implies the other. Thus everyone must see that the Son knows as God, and knows not as man (if we may for the purposes of argument distinguish that which is discerned by sight from that which is discerned by thought alone). For the absolute and unconditioned use of the name “the Son” in this passage, without the addition of whose Son, leads us to conclude: We are to understand the ignorance in the most reverent sense, by attributing it to his human nature, and not to the Godhead.

Oration 30, on the Son, Second Oration 15

According to “the form of God” everything that the Father has belongs to the Son: for “All things that are mine are yours, and yours are mine.” According to the form of a slave, however, his teaching is not his own, but of the One who sent him. Hence “Of that day or hour no one knows, neither the angels in heaven, nor the Son, but the Father only.” He is ignorant of this in the special sense of making others ignorant. He did not “know it” in their presence in such a way as to be prepared to reveal it to them at that time. Recall that in a similar way it was said to Abraham: “Now I know that you fear God,” in the sense that now I am taking you through a continuing journey to know yourself, because Abraham came to know himself only after he had been tried in adversity.… Jesus was “ignorant” in this sense, so to speak, among his disciples, of that which they were not yet able to know from him. He only said that which was seasonally fitting for them to know. Among those with mature wisdom he knew in a different way than among babes.

On the Trinity 1.12.23

I am by no means of the opinion that a figurative mode of expression can be rightly termed a falsehood. For it is no falsehood to call a day joyous because it makes people joyous. A lupine seed is not sad because it lengthens the face of the eater because of its bitter taste. So also we say that God “knows” something when he makes his hearers know it (an instance quoted by yourself in the words of God to Abraham, “Now I know that you fear God”). These are by no means false statements, as you yourself readily see. Accordingly, the blessed Hilary threw light on an obscure point by this kind of figurative expression, showing how we ought to understand the words that “he did not know the day,” with no other meaning than this: In proportion as he had made others ignorant by concealing his meaning, he spoke of it figuratively as his own lack of knowledge. So by concealing it, he so to speak caused others not to know it. He did not by this explanation condone lying, but he proved that it was not lying to use the common figures, including metaphors, as a form of speech available to all, a mode of expression entirely familiar to all in daily conversation. Would anyone call it a lie to say that vines are jeweled with buds, or that a grainfield waves, or that a young man is in the flower of his youth, because he sees in these objects neither waves nor precious stones, nor grass, nor trees to which these expressions would literally apply?

Letter 180, to Oceanus 3

No one should arrogate to oneself the knowledge of that time by any computation of years. For if that day is to come after seven thousand years, everyone could learn its advent simply by adding up years. What comes then of the Son’s even “not knowing” this? This is said with this meaning, that his hearers do not learn this from the Son, not that he by himself does not know it. It is to be understood according to that form of speech by which “The Lord your God tries you that he may know,” which means, that he may make you know. Again, the phrase “arise, O Lord” means make us arise. Thus when the Son is said not to know this day, it is not because he is ignorant of it, but because he causes those to know it not for whom it is not yet expedient to know it, for he does not show it to them.

On the Psalms 6.1

It was not part of his office as our master that through him the day should become known to us. It remains true that the Father knows nothing that the Son does not know, since his Son, the Word, is his wisdom, and his wisdom is to know. But it was not for our good to know everything which was known to him who came to teach us. He surely did not come to teach us that which it was not good for us to know. As master he both taught some things and left other things untaught. He knew both how to teach us what was good for us to know, and not to teach us what was not for our good to know. It is according to this common form of speech that the Son is said “not to know” what he does not choose to teach. We are in the daily habit of speaking in this way. Accordingly he is said “not to know” what he causes us not to know.

On the Psalms 37.1

For, as we speak of a glad day, not meaning that the day itself is glad, but that it makes us glad, so also the Almighty Son says that He does not know the day which He causes not to be known; not that He Himself does not know it, but that He does not allow it to be known. Whence also the Father alone is said to know it, because the Son Who is consubstantial with Him has His knowledge of what the angels are ignorant of from His divine nature, whereby He is above the angels. Whence also it may be more nicely understood thus; that the Only-begotten, being incarnate and made for us a perfect man, knew indeed in the nature of His humanity the day and hour of the judgment, but still it was not from the nature of His humanity that He knew it. What then He knew in it He knew not from it, because God, made man, knew the day and hour of the judgment through the power of His Deity.

Register of Epistles, Book 10, Epistle 39

However, of that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Arius and Eunomius rejoice as if the ignorance of the master is the glory of the disciples: and they say: "He who knows and he who is ignorant cannot be equal." But since Jesus, that is, the Word of God, made all times (for all things were made by Him, and without Him nothing was made, and in all times the day of judgment must also be, can He who knows the whole, be ignorant of a part? Therefore, a reason must be given why He is said to be ignorant. The Apostle wrote concerning the Savior: "In whom are hidden all the treasures of wisdom and knowledge" (Colossians 2). Why hidden? After the resurrection, being questioned by the apostles about the day of judgment, He answered more clearly: "It is not for you to know the times or the moments which the Father has set by His own authority" (Acts 1). When He says, it is not for you to know, He shows that He Himself knows, but it is not expedient for the apostles to know, so that, always uncertain of the coming of the Judge, they may live daily as if they were to be judged that day. Furthermore, the subsequent discourse of the Gospel makes it clear. Also teaching that the Father alone knows, He includes the Son in the Father. For every father’s name is of the son.

On the Gospel of Mark

Wishing to restrain the disciples from curiosity about the last day and hour, the Lord says that neither the Angels nor the Son know of this. If He had said, "I know, but I do not wish to reveal it to you," then He would have grieved them. But now, when He says that neither the Angels nor I know, He acts most wisely and completely restrains them from the desire to know and to pester Him. You can understand this from an example. Small children, seeing something in their fathers' hands, often ask them for it, and if the fathers do not wish to give it, the children, not receiving what they ask for, begin to cry. In such a case, fathers usually hide the thing held in their hands and, showing the children their empty hands, restrain them from tears. So also the Lord, dealing with the apostles as with children, hid the last day from them. Otherwise, if He had said, "I know, but I will not tell you," they would have been grieved that He did not wish to tell them. But that the Lord knows about the last day and hour is obvious, for He Himself created the ages. How then could He not know what He Himself created?

Commentary on Mark

The Lord wishing to prevent His disciples from asking about that day and hour, says, But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. For if He had said, I know, but I will not reveal it to you, He would have saddened them not a little; but He acted more wisely, and prevents their asking such a question, lest they should importune Him, by saying, neither the Angels nor I.

Catena Aurea by Aquinas

As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire;" but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a king's paradise: so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch.

Against Heresies Book 5

How useless is the advice of those simplistic moralists who teach that after death rewards and punishments fall with lighter weight! That is, if any judgment at all awaits the soul! Rather it ought to be assumed that judgment will be weightier at the end of life than during it. For nothing is more telling and complete than that which comes at the very end. So no judgment could be more complete than God’s. Accordingly, God’s judgment will be incomparably radical and comprehensive, because it will be pronounced at the very last, in an eternal irrevocable sentence, both of punishment and of consolation. Then souls will not conveniently dissolve into senselessness, but will return into their own proper bodies. All this occurs once for all, on “that day, too, of which the Father only knows,” in order that a full trial be made of faith, and of faith’s concerned sincerity which awaits in trembling expectation, keeping her gaze ever fixed on that day, in her perpetual ignorance of when it will arrive, daily trembling at that for which she yet daily hopes.

On the Soul 33

The end of all things is concealed from us. For in the end of all is the end of each, and in the end of each is the end of all [on the last day]. Whereas this time is uncertain and always in prospect, we may advance day by day as if summoned, reaching forward to the things before us and forgetting the things behind. For who, if they knew the day of the end, would not disregard the interval? But if ignorant, would they not be more ready day by day? It was on this account that the Savior said: “Watch; for you do not know when the time will come.”

Discourses Against the Arians 3.49

A person does not go wrong when he knows that he does not know something, but only when he thinks he knows something which he does not know.

Letter 199, to Hesychius 52

Watch, therefore, and pray. For you do not know when the time is. Like a man who, traveling abroad, leaves his house and gives authority to his servants, etc. The Lord clearly shows why He said: "Of that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father." Because it is not expedient for the apostles to know, so that in the uncertainty of the hanging expectation they may always believe Him to be coming, whom they do not know when He will come. And He did not say, because we do not know at what hour the Lord will come, but you do not know. And, having given the example of the householder, He more clearly teaches why He conceals the day of consummation, saying:

On the Gospel of Mark

Moreover, for our benefit God has hidden the end of life, both of the common life and of each of us individually, so that we, in the uncertainty of this end, might ceaselessly strive, expecting it and fearing lest it find us unprepared.

Commentary on Mark

But He teaches us two things, watching and prayer; for many of us watch, but watch only to pass the night in wickedness; He now follows this up with a parable, saying, For the Son of man is as a man taking a far journey, who left his house, and gave his servants power over every work, and commanded the porter to watch.

Catena Aurea by Aquinas

(Hom. in Evan. 9) For the earth is properly the place for the flesh, which was as it were carried away to a far country, when it was placed by our Redeemer in the heavens. And he gave his servants power over every work, when, by giving to His faithful ones the grace of the Holy Ghost, He gave them the power of serving every good work. He has also ordered the porter to watch, because He commanded the order of pastors to have a care over the Church committed to them.

Catena Aurea by Aquinas

(ubi sup.) The man who taking a far journey left his house is Christ, who ascending as a conqueror to His Father after the resurrection, left His Church, as to His bodily presence, but has never deprived her of the safeguard of His Divine presence.

Catena Aurea by Aquinas

Be watchful for your life. "Let your loins be girded about, and your lights burning, and ye like unto men who wait for their Lord, when He will come, at even, or in the morning, or at cock-crowing, or at midnight. For at what hour they think not, the Lord will come; and if they open to Him, blessed are those servants, because they were found watching. For He will gird Himself, and will make them to sit down to meat, and will come forth and serve them." Watch therefore, and pray, that ye do not sleep unto death. For your former good deeds will not profit you, if at the last part of your life you go astray from the true faith.

Constitutions of the Holy Apostles Book 7

“Away,” he cries, “with dull repose, The sleep of death and sinful sloth; With hearts now sober, just and pure, Keep watch, for I am very near.”

A Hymn for Cock-crow

35–36

(Hom. in Evan. 9) Not only, however, those of us who rule over Churches, but all are required to watch the doors of their hearts, lest the evil suggestions of the devil enter into them, and lest our Lord find us sleeping. Wherefore concluding this parable He adds, Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at cockcrow, or in the morning: lest coming suddenly he find you sleeping.

Catena Aurea by Aquinas

Therefore, keep watch; for you do not know when the Lord will come, in the evening, or at midnight, or at the cock's crow, or in the morning. Lest, when he comes suddenly, he finds you sleeping. However, the man who went on a journey and left his house, without a doubt, is Christ, who, ascending victoriously to the Father after the resurrection, left the Church corporally, which he nevertheless never deprived of the divine presence's protection, remaining in it all days until the consummation of the age. For the place of the flesh is properly the earth, which is as though led to foreign lands when it is placed in heaven through our Redeemer. But he gave his servants the power of every work, because to his faithful, granting the grace of the Holy Spirit, he gives the ability to serve in good works. He also commanded the doorkeeper to keep watch, because he orders the spiritual pastors and leaders, with diligent care, to oversee the Church entrusted to them.

On the Gospel of Mark

35–36

But let us also consider what is said from another perspective. Evening signifies the end when someone dies in old age; midnight, when someone reaches the middle of life; cockcrow, when reason begins to unfold in us, for the cock signifies reason, which awakens us from the sleep of unconsciousness, and therefore, when a youth begins to exercise reason and to understand, then the cock, as it were, crows in him. Finally, morning signifies the very earliest age of childhood. Thus, all must think about the end of life. Even if there is an infant, care must be taken for it, lest it die unbaptized.

Commentary on Mark

35–36

See again that He has not said, I know not when the time will be, but, Ye know not. For the reason why He concealed it was that it was better for us; for if, now that we know not the end, we are careless, what should we do if we knew it? We should keep on our wickednesses even unto the end. Let us therefore attend to His words; for the end comes at even, when a man dies in old age; at midnight, when he dies in the midst of his youth; and at cockcrow, when our reason is perfect within us; for when a child begins to live according to his reason, then the cock cries loud within him, rousing him from the sleep of sense; but the age of childhood is the morning.

Catena Aurea by Aquinas

35–36

For we must needs watch with our souls before the death of the body.

For he who sleeps applies not his mind to real bodies, but to phantoms, and when he awakes, he possesses not what he had seen; so also are those, whom the love of this world seizes upon in this life; they quit after this life what they dreamed was real.

Catena Aurea by Aquinas

Having spoken these words, he said to me, "Let us go, and after two days let us come and clean these stones, and cast them into the building; for all things around the tower must be cleaned, lest the Master come suddenly and find the places about the tower dirty, and be displeased."

Hermas, Similitude 9

Watch therefore, and pray, that you do not sleep unto death. For your former good deeds will not profit you if in the end of your life you go astray from the true faith.

Constitutions of the Holy Apostles 7.2.31

The first coming of Christ the Lord, God’s Son and our God, was in obscurity. The second will be in sight of the whole world. When he came in obscurity, no one recognized him but his own servants. When he comes openly, he will be known by both the good and the bad. When he came in obscurity, it was to be judged. When he comes openly, it will be to judge. He was silent at his trial, as the prophet foretold.… Silent when accused, he will not be silent as judge. Even now he does not keep silent, if there is anyone to listen. But it says he will not keep silent then, because his voice will be acknowledged even by those who despise it.

Sermons 18.1-2

Who are the “all” to whom he says this if not his elect and his beloved, the members of his body which is the church? Therefore, he said this not only to those who then heard him speaking, but also to those who came after them and before us, as well as to us and to those who will come after us until his final coming. Is that day going to encounter only those currently living, or is anyone likely to say that these words are also addressed to the dead, when he says: “Watch, lest he comes suddenly and finds you asleep?” Why, then, does he say to all what concerns only those who will then be living? For that day will come to every single one, when the day comes for him to leave this life, such as it is, to be judged on the last day. For this reason, every Christian ought to watch lest the coming of the Lord find him unprepared. But the last day will find unprepared anyone whom this day will find unprepared. This at least was certainly clear to the apostles. Even if the Lord did not come in their times, while they were still living here in the flesh, yet who would doubt that they watched most carefully and observed what he said to all, lest coming suddenly he might find them unprepared?

Letter 199, to Hesychius 3

(Epist. 199, 3) For He not only speaks to those in whose hearing He then spake, but even to all who came after them, before our time, and even to us, and to all after us, even to His last coming. But shall that day find all living, or will any man say that He speaks also to the dead, when He says, Watch, lest when he cometh he find you sleeping? Why then does He say to all, what only belongs to those who shall then be alive, if it be not that it belongs to all, as I have said? For that day comes to each man when his day comes for departing from this life such as he is to be, when judged in that day, and for this reason every Christian ought to watch, lest the Advent of the Lord find him unprepared; but that day shall find him unprepared, whom the last day of his life shall find unprepared.

Catena Aurea by Aquinas

But what I say to you, I say to all: Keep watch. Not only the apostles and their successors, indeed the leaders of the Church, but all are commanded to keep watch. We are all urgently ordered to guard the doors of our hearts, lest the ancient enemy break in by suggesting evil. We must each carefully avoid being found sleeping when the Lord comes. For each of us will give an account to God. He keeps watch who has the eyes of his mind open to the vision of true light. He keeps watch who, by working, keeps what he believes. He keeps watch who repels the darkness of lethargy and negligence from himself. Hence Paul says: Awake to righteousness, and do not sin (I Cor. XV). Hence he says again: It is now the hour for us to rise from sleep (Rom. XIII).

On the Gospel of Mark

The Lord commands this to all in general — both to people in the world and to hermits. Therefore, we must watch and pray, fulfilling both the one and the other, for many, although they watch, spend the nights not in prayer but in wicked deeds. Note also that Christ did not now say, "I do not know when the time of the end will come," but "you do not know," for He hid this time for our benefit. If even in the uncertainty of the end we are hostile toward one another, what would we not have done if we knew the time of the end? Then we would spend all the time of life until death in exceedingly wicked deeds, and on the last day, expressing repentance, we would fall into an even worse state.

Commentary on Mark

Now all these ages must look out for the end; for even a child must be watched, lest he die unbaptized.

Catena Aurea by Aquinas

He thus concludes His discourse, that the last should hear from those who come first this precept which is common to all; wherefore He adds, But what I say unto you I say unto all, Watch.

Catena Aurea by Aquinas