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*H After these things I looked, and behold a door was opened in heaven, and the first voice which I heard, as it were, of a trumpet speaking with me, said: Come up hither, and I will shew thee the things which must be done hereafter.
Ver. 1. No sooner had S. John received in the preceding vision the documents he was to transmit to the seven Churches of Asia, when, behold, a new scene displays itself. Heaven opens, and S. John is invited up thither by the voice which had spoken to him before, and is told he shall see what is to happen in future ages. On a sudden appears a throne, and the Almighty himself seated upon it. The rainbow which surrounds the throne, denotes the covenant of reconciliation and peace between God and man. Walmesley. — Behold a door open. Here begins what may be looked upon as the second part of the Apocalypse, and from hence to the two last chapters are contained wars and victories of the Church over all its enemies, the devil, Jews, heathens, and heretics. These visions are so differently expounded, when applied to different events, that this alone may convince us how uncertain are those various interpretations. The servants of God are taught that they must expect to meet with many trials, afflictions, and persecutions; but this ought to be a great subject of consolation to the faithful, that they are assured of victory if they fight manfully, and of a recompense of endless happiness for their short labours. Such visions and majestic descriptions shew that S. John was inspired by the same spirit of God, as the ancient patriarchs and prophets. — I will shew thee the things which must come to pass hereafter; i.e. after the things already revealed concerning the seven Churches, and therefore after the destruction of Jerusalem, which was about twenty years before S. John wrote this Apocalypse. Wi.
* Summa
*S Part 4, Ques 69, Article 7
[III, Q. 69, Art. 7]
Whether the Effect of Baptism Is to Open the Gates of the Heavenly Kingdom?
Objection 1: It seems that it is not the effect of Baptism, to open the gates of the heavenly kingdom. For what is already opened needs no opening. But the gates of the heavenly kingdom were opened by Christ's Passion: hence it is written (Apoc. 4:1): "After these things I looked and behold (a great) door was opened in heaven." Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.
Obj. 2: Further, Baptism has had its effects ever since it was instituted. But some were baptized with Christ's Baptism, before His Passion, according to John 3:22, 26: and if they had died then, the gates of the heavenly kingdom would not have been opened to them, since none entered therein before Christ, according to Mic. 2:13: "He went up [Vulg.: 'shall go up'] that shall open the way before them." Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.
Obj. 3: Further, the baptized are still subject to death and the other penalties of the present life, as stated above (A. 3). But entrance to the heavenly kingdom is opened to none that are subject to punishment: as is clear in regard to those who are in purgatory. Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.
_On the contrary,_ on Luke 3:21, "Heaven was opened," the gloss of Bede says: "We see here the power of Baptism; from which when a man comes forth, the gates of the heavenly kingdom are opened unto him."
_I answer that,_ To open the gates of the heavenly kingdom is to remove the obstacle that prevents one from entering therein. Now this obstacle is guilt and the debt of punishment. But it has been shown above (AA. 1, 2) that all guilt and also all debt of punishment are taken away by Baptism. It follows, therefore, that the effect of Baptism is to open the gates of the heavenly kingdom.
Reply Obj. 1: Baptism opens the gates of the heavenly kingdom to the baptized in so far as it incorporates them in the Passion of Christ, by applying its power to man.
Reply Obj. 2: When Christ's Passion was not as yet consummated actually but only in the faith of believers, Baptism proportionately caused the gates to be opened, not in fact but in hope. For the baptized who died then looked forward, with a sure hope, to enter the heavenly kingdom.
Reply Obj. 3: The baptized are subject to death and the penalties of the present life, not by reason of a personal debt of punishment but by reason of the state of their nature. And therefore this is no bar to their entrance to the heavenly kingdom, when death severs the soul from the body; since they have paid, as it were, the debt of nature. _______________________
EIGHTH
*H And immediately I was in the spirit. And behold, there was a throne set in heaven, and upon the throne one sitting.
Ver. 2. I was in the spirit, rapt as it were in an ecstacy into heaven, and saw a throne, and one sitting, representing God the Father. Wi.
*H And he that sat was to the sight like the jasper and the sardine stone. And there was a rainbow round about the throne, in sight like unto an emerald.
Ver. 3. And he . . . was to the sight like the jasper, [1] or had the appearance of jaspers, as to the colours with which he appeared, &c. Wi.
* Summa
*S Part 4, Ques 60, Article 5
[III, Q. 60, Art. 5]
Whether Determinate Things Are Required for a Sacrament?
Objection 1: It seems that determinate things are not required for a sacrament. For sensible things are required in sacraments for the purpose of signification, as stated above (A. 4). But nothing hinders the same thing being signified by divers sensible things: thus in Holy Scripture God is signified metaphorically, sometimes by a stone (2 Kings 22:2; Zech. 3:9; 1 Cor. 10:4; Apoc. 4:3); sometimes by a lion (Isa. 31:4; Apoc. 5:5); sometimes by the sun (Isa. 60:19, 20; Mal. 4:2), or by something similar. Therefore it seems that divers things can be suitable to the same sacrament. Therefore determinate things are not required for the sacraments.
Obj. 2: Further, the health of the soul is more necessary than that of the body. But in bodily medicines, which are ordained to the health of the body, one thing can be substituted for another which happens to be wanting. Therefore much more in the sacraments, which are spiritual remedies ordained to the health of the soul, can one thing be substituted for another when this happens to be lacking.
Obj. 3: Further, it is not fitting that the salvation of men be restricted by the Divine Law: still less by the Law of Christ, Who came to save all. But in the state of the Law of nature determinate things were not required in the sacraments, but were put to that use through a vow, as appears from Gen. 28, where Jacob vowed that he would offer to God tithes and peace-offerings. Therefore it seems that man should not have been restricted, especially under the New Law, to the use of any determinate thing in the sacraments.
_On the contrary,_ our Lord said (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."
_I answer that,_ In the use of the sacraments two things may be considered, namely, the worship of God, and the sanctification of man: the former of which pertains to man as referred to God, and the latter pertains to God in reference to man. Now it is not for anyone to determine that which is in the power of another, but only that which is in his own power. Since, therefore, the sanctification of man is in the power of God Who sanctifies, it is not for man to decide what things should be used for his sanctification, but this should be determined by Divine institution. Therefore in the sacraments of the New Law, by which man is sanctified according to 1 Cor. 6:11, "You are washed, you are sanctified," we must use those things which are determined by Divine institution.
Reply Obj. 1: Though the same thing can be signified by divers signs, yet to determine which sign must be used belongs to the signifier. Now it is God Who signifies spiritual things to us by means of the sensible things in the sacraments, and of similitudes in the Scriptures. And consequently, just as the Holy Ghost decides by what similitudes spiritual things are to be signified in certain passages of Scripture, so also must it be determined by Divine institution what things are to be employed for the purpose of signification in this or that sacrament.
Reply Obj. 2: Sensible things are endowed with natural powers conducive to the health of the body: and therefore if two of them have the same virtue, it matters not which we use. Yet they are ordained unto sanctification not through any power that they possess naturally, but only in virtue of the Divine institution. And therefore it was necessary that God should determine the sensible things to be employed in the sacraments.
Reply Obj. 3: As Augustine says (Contra Faust. xix), diverse sacraments suit different times; just as different times are signified by different parts of the verb, viz. present, past, and future. Consequently, just as under the state of the Law of nature man was moved by inward instinct and without any outward law, to worship God, so also the sensible things to be employed in the worship of God were determined by inward instinct. But later on it became necessary for a law to be given (to man) from without: both because the Law of nature had become obscured by man's sins; and in order to signify more expressly the grace of Christ, by which the human race is sanctified. And hence the need for those things to be determinate, of which men have to make use in the sacraments. Nor is the way of salvation narrowed thereby: because the things which need to be used in the sacraments, are either in everyone's possession or can be had with little trouble. _______________________
SIXTH
*H And round about the throne were four and twenty seats: and upon the seats, four and twenty ancients sitting, clothed in white garments. And on their heads were crowns of gold.
Ver. 4. About the throne were four and twenty seats, or lesser thrones, with twenty-four seniors or senators upon them, representing the illustrious saints both of the Old and New Testament, clothed in white garments, in token of their innocence, and crowns of gold, signifying the glory of the heavenly inhabitants. Wi. — These four and twenty elders sitting round the throne of God, represent the judgment which the Almighty was about to pass upon the enemies of his Church. Thus in Daniel, when he was about to pronounce sentence against Antiochus Epiphanes, "thrones were placed, and the ancient of days sat, . . . the judgment sat, and the books were opened." Dan. vii. 9, 10. They represent kings and priests who attend on the Sovereign Judge. It appears as if God intended to designate by the number the ancient patriarchs and the twelve apostles, who judge with the Lord, and condemn the injustice of their persecutors. Calmet.
*H And from the throne proceeded lightnings and voices and thunders. And there were seven lamps burning before the throne, which are the seven Spirits of God.
Ver. 5. Lightnings, a symbol of God's majesty and power. — Seven lamps burning, which signified the seven spirits of God, the chief spirits that attend his throne. See C. i. 4. Wi. — The lightnings, loud voices, and thunders, which come from the throne of God, announce alarms and severe hardships, such as persecutions, heresies, calamities, &c. by which he tries the fidelity of his servants on earth. And the seven spirits of God, who appear under the form of burning lamps, are seven Angels, as before mention, (C. i. 4.) standing ready to execute the divine commands. Walmesley.
*H And in the sight of the throne was, as it were, a sea of glass like to crystal: and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind.
Ver. 6. A sea of glass, like crystal, calm and transparent, and may signify that the saints had passed a boisterous sea of troubles in this world, which is now changed into everlasting tranquillity. — Four living creatures, or animals. Alcazar (p. 364) takes notice of thirty different expositions of these animals. He understands the apostles, bishops, and preachers of the Christian faith: others, four of the chief Angels or celestial spirits. Several others expound them of the four evangelists: yet this was before S. John himself had written his gospel. Wi. — The extensive sea of glass, here described transparent as crystal, represents what may be called the floor of heaven. Before the throne and round it stand four living creatures, of an extraordinary shape, which denote the four great prophets, Isaias, Jeremias, Ezechiel, and Daniel. Their bodies are described full of eyes, both before and behind, an emblem of their prophetic sight, that penetrates into all ages past, present, and to come. And their being also full of eyes within, indicates that their extensive knowledge arises from an interior divine inspiration. They have each six wings, in the same manner as the seraphim appeared to the prophet Isaias. C. vi. 2. Some have imagined these four symbolical animals to represent the four evangelists; but we think improperly, as S. John was still living and there present in person. The first animal is here said to resemble a lion, the king of beasts, because the prophet Isaias, represented by it, was descended of the royal race of David. The second animal resembles a calf, and represents the prophet Jeremias in his character of priest; the calf, which was the principal victim in Jewish sacrifices, being on that account the emblem of the priesthood. The third animal, exhibiting Ezechiel, has the countenance of a man; because God, in speaking to that prophet, always addresses him by the name of son of man. The fourth animal, denoting Daniel, resembles a flying eagle, on account of the sublime oracles of this prophet, who soars to the highest objects, and views the succession of all the great empires that were to rise up in the world to the end of time. Probably these four principal prophets are to be understood to represent all the prophets of the old law. Walmesley.
*H And the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying.
Ver. 7. Like a lion, &c. The qualities in these animals are observed to be courage and strength in the lion; profit to human life, by the calf; reason and wisdom, by the face of man: soaring high, and rapidity or swiftness, by the eagle: whether we understand those spiritual perfections to belong to blessed spirits, or to the apostles in general, or to the four evangelists. Wi.
* Footnotes
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*
Isaias
6:3
And they cried one to another, and said: Holy, holy, holy, the Lord God of hosts, all the earth is full of his glory,
*H And the four living creatures had each of them six wings: and round about and within they are full of eyes. And they rested not day and night, saying: Holy, Holy, Holy, Lord God Almighty, who was and who is and who is to come.
Ver. 8. Each of them six wings. See the like visions, Ezech. i. 4. Isai. vi. 2. These signify their swiftness in executing God's just commands. — Full of eyes: a symbol of knowledge and watchfulness. — They rested not day and night. There is no night in heaven; but hereby is signified, that they praised God without intermission for all eternity, saying: Thou art worthy, O Lord, our[2] God, &c. Wi. — They repeat the word holy three times, probably in honour of the blessed trinity. And the four and twenty elders prostrate before the throne, in token of their acknowledging all their happiness and pre-eminence to be his gift. Walmesley.
*H The four and twenty ancients fell down before him that sitteth on the throne and adored him that liveth for ever and ever and cast their crowns before the throne, saying:
Ver. 10. Nothing is so well adapted to give us an idea of the infinite majesty of God, and of the sovereign respect which is due to him, as this description. How ought Christians to appear in the presence of the God of armies, if what is most august and most elevated in heaven acknowledges its lowness and nothing before this tremendous Majesty? Calmet.