The day of the Lord is not to come till the man of sin be revealed. The apostle’s traditions are to be observed.
He requireth them, in no case to thinke that Domesday is at hand, • repeating vnto them, that there must before come first a reuolt, secondly the reuelation also of Antichrist him self in person, and that Antichrist shal not permit any God to be vvorshipped but onely him self: that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves. But Christ shal come then immediatly in maiestie, and destroy him and his. 13 Therfore he thanketh God for the faith of the Thessalonians, 15 and biddeth them sticke to hi• Traditions both vvritten and vnvvritten, & praieth God to cōfirme them.
1And we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him:Or noi vi preghiamo, o fratelli per la venuta del Signore nostro Gesù Cristo, e per radunamento nostro con lui:AND vve desire you, brethren, by the cō ming of our Lord IESVS Christ, and of our congregatiō into him:Rogamus autem vos, fratres, per adventum Domini nostri Jesu Christi, et nostræ congregationis in ipsum: 2That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle, as sent from us, as if the day of the Lord were at hand.Che non vi lasciate si presto smuovere dai vostri sentimenti, né atterrire o dallo spirito, o da ragionamento, o da lettera come scritta da noi, quasi imminente sia il dì del Signore.that you be not easily moued from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle as sent by vs, as though the day of our Lord vvere at hand.ut non cito moveamini a vestro sensu, neque terreamini, neque per spiritum, neque per sermonem, neque per epistolam tamquam per nos missam, quasi instet dies Domini. 3Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition,Nissuno vi seduca in alcun modo: imperocché (ciò non sarà) se prima non sia seguita la ribellione, e non sia manifestato l'uomo del peccato, il figliuolo di perdizione,Let no man seduce you by any meanes, for vnlesse there come a reuolt first, and the man of sinne be reuealed, the sonne of perdition,Ne quis vos seducat ullo modo: quoniam nisi venerit discessio primum, et revelatus fuerit homo peccati filius perditionis, 4Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.Il quale si oppone, e si innalza sopra tutto quello, che dicesi Dio, o si adora, talmente che sederà egli nel tempio di Dio, spacciandosi per Dio.vvhich is an aduersarie & is extolled, aboue al that is called God, or that is worshipped, so that he sitteth in the temple of God, shevving him self as though he were God.qui adversatur, et extollitur supra omne, quod dicitur Deus, aut quod colitur, ita ut in templo Dei sedeat ostendens se tamquam sit Deus. 5Remember you not that, when I was yet with you, I told you these things?Non vi ricordate voi, come, quand'io era tuttavia presso di voi, vi diceva tali cose?Remember you not, that vvhen I vvas yet vvith you, I told you these things?Non retinetis quod cum adhuc essem apud vos, hæc dicebam vobis ? 6And now you know what withholdeth, that he may be revealed in his time.E ora voi sapete, che sia quello, che lo rattiene, affinchè sia manifestato a suo tempo.And now vvhat letteth, you knovv: that he may be reuealed in his time. (et nunc quid detineat scitis, ut reveletur in suo tempore.
7For the mystery of iniquity already worketh: only that he who now holdeth do hold, until he be taken out of the way.Imperocché egli già lavora il mistero d'iniquità: solamente che chi or lo rattiene, lo rattenga, fino che sia levato di mezzo.For novv the mysterie of iniquitie vvorketh: only that he vvhich novv holdeth, doe hold, vntil he be taken out of the vvay.)Nam mysterium jam operatur iniquitatis: tantum ut qui tenet nunc, teneat, donec de medio fiat. 8And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: himE allora sarà manifestato quell'iniquo (cui il Signore Gesù ucciderà col fiato della sua bocca, e lo annichilerà con lo splendore di sua venuta):And then that vvicked one shal be reuealed vvhom our Lord IESVS shal kil vvith the spirit of his mouth: & shal destroy vvith the manifestation of his aduent, him,Et tunc revelabitur ille iniquus, quem Dominus Jesus interficiet spiritu oris sui, et destruet illustratione adventus sui eum: 9Whose coming is according to the working of Satan, in all power and signs and lying wonders:L'arrivo del quale per operazione di Satana sarà con tutta potenza, e con segni, e prodigi bugiardi,vvhose comming is according to the operatiō of Satan, in al povver, and lying signes and vvonders,cujus est adventus secundum operationem Satanæ in omni virtute, et signis, et prodigiis mendacibus, 10And in all seduction of iniquity to them that perish: because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying:E con tutte le seduzioni dell'iniquità per coloro, i quali si perdono, per non aver abbracciato l'amor della verità per essere salvi.and in al seducing of iniquitie to them that perish, for that they haue not receiued the charitie of the truth that they might be saued. Therfore God vvil send them the operation of errour, to beleeue lying:et in omni seductione iniquitatis iis qui pereunt: eo quod caritatem veritatis non receperunt ut salvi fierent. 11That all may be judged who have not believed the truth but have consented to iniquity.E perciò manderà Dio ad essi l'operazione dell'errore, talmente che credano alla menzogna,that al may be iudged vvhich haue not beleeued the truth, but haue consented to iniquitie.Ideo mittet illis Deus operationem erroris ut credant mendacio,
12But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:Onde siano giudicati tutti coloro, che non hanno creduto alla verità, ma si sono compiaciuti nell'iniquità.But vve ought to giue thākes to God alvvaies for you, brethrē beloued of God, that he hath chosen you first-fruites vnto saluation, in sanctification of spirit and faith of the truth:ut judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati. 13Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.Ma noi dobbiamo sempre rendere grazie a Dio per voi, o fratelli amati da' Dio, per avervi Dio eletti primizie per la salute, mediante la santificazione dello Spirito, e la fede della verità:into the vvhich also he hath called you by our Gospel, vnto the purchasing of the glorie of our Lord IESVS Christ.Nos autem debemus gratias agere Deo semper pro vobis, fratres dilecti a Deo, quod elegerit vos Deus primitias in salutem in sanctificatione spiritus, et in fide veritatis: 14Therefore, brethren, stand fast: and hold the traditions, which you have learned, whether by word or by our epistle.Alla quale egli vi chiamò per mezzo del nostro vangelo, per acquisto di gloria a Gesù Cristo Signor nostro.Therfore brethren stand: and hold the traditiōs vvhich you haue learned, vvhether it be by vvord, or by our epistle.in qua et vocavit vos per Evangelium nostrum in acquisitionem gloriæ Domini nostri Jesu Christi. 15Now our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,State adunque costanti, o fratelli: e ritenete le tradizioni, che avete apparate o pelle nostre parole, o pella nostra lettera.And our Lord IESVS Christ him self, and God & our father vvhich hath loued vs, and hath giuen eternal consolation, and good hope in grace,Itaque fratres, state: et tenete traditiones, quas didicistis, sive per sermonem, sive per epistolam nostram. 16Exhort your hearts and confirm you in every good work and word.E lo stesso Signor nostro Gesù Cristo, e Dio, e Padre nostro, il quale ci ha amati, e ha dato a noi una consolazione eterna, e una buona speranza per grazia,exhort your hartes, and confirme you in euery good vvorke and vvorde.Ipse autem Dominus noster Jesus Christus, et Deus et Pater noster, qui dilexit nos, et dedit consolationem æternam, et spem bonam in gratia, 17Consoli i vostri cuori, e gli conforti ad ogni opera, e parola buona.exhortetur corda vestra, et confirmet in omni opere et sermone bono.
2:1
And we, etc. Some impostors had taken occasion from St. Paul's first epistle to the Thessalonians, to teach that the day of judgment was at hand. The apostle here maintains that it certainly will come, but that it will come like a thief in the night. He says nothing of the time when it is to arrive; he merely refutes those who spoke of its taking place immediately.
Calmet
By the coming, etc. Grotius and some others explain this coming, of the vengeance he took on the Jews by the arms of the Romans. It is true he speaks in many places of the destruction of Jerusalem, and of his coming at the last day, in terms exactly the same. But the context of the whole epistle demonstrates that he is here speaking of the last day. (Calmet)
Witham
And of our gathering together[Ver. 1. Et nostrae congregationis in ipsum, kai emon episunagoges ep auton.] unto him. Literally, of our congregation unto him. That is, that you be not moved by any pretended revelation, nor by any words or letter, as spoken or written by me. (Witham)
2:2
St. Augustine, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age[century] when the second coming shall be. (ep. lxxx.) Let us attend to what St. Augustine declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. (De Civ. Dei. lib. xx. cap. ultra) That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch[Enoch] and Elias, and that great, very great, will be the apostacy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect.
2:3
First, etc.[Ver. 3-4. Nisi venerit discessio primum, e apostasia. St. Jerome (Ep. ad Algasiam. q. 11. t. 4. p. 209) Apostasia, inquit [] ut omnes Gentes, quae Rom. Imperio subjacent, recedant ab eis.] What is meant by this falling away, (in the Greek this apostacy) is uncertain, and differently expounded. St. Jerome and others understand it of a falling off of other kingdoms, which before were subject to the Roman empire; as if St. Paul said to them: you need not fear that the day of judgment is at hand, for it will not come till other kingdoms, by a general revolt, shall have fallen off, so that the Roman empire be destroyed. The same interpreters expound the sixth and seventh verses in like manner, as if when it is said, now you know[Ver. 3-4. St. Chrysostom (log. d. p. 235) says that by these words, you know what hindereth, is probably understood the Roman empire, etc. and Tertullian (lib. de Resur. Carnis. ch. XXIV. p. 340) on those words, till taken out of the way, donec de medio fiat, Quis nisi Romanorum status?] what withholdeth, etc. That is, you see the Roman empire subsisteth yet, which must be first destroyed. And when it is added, only that he who now holdeth, do hold, until he be taken out of the way; the sense, say these authors, is, let Nero and his successors hold that empire till it be destroyed, for not till then will the day of judgment come. Cornelius a Lapide makes this exposition so certain, that he calls it a tradition of the fathers, which to him seems apostolical. But we must not take the opinion of some fathers, in the exposition of obscure prophecies, where they advance conjectures (which others at the same time reject, or doubt of) to be apostolical traditions, and articles of faith, as the learned bishop of Meaux, Bossuet, takes notice on this very subject, in his preface and treatise on the Apocalypse, against Jurieux. St. Jerome indeed, and others, thought that the Roman empire was to subsist till the antichrist's coming, which by the event most interpreters conclude to be a mistake, and that it cannot be said the Roman empire continues to this time. See Lyranus on this place, St. Thomas Aquinas, Salmeron, Estius, and many others; though Cornelius a Lapide, with some few, pretend the Roman empire still subsists in the emperors of Germany. We also find that divers of the ancient fathers thought that the day of judgment was just at hand in their time. See Tertullian, St. Cyprian, St. Gregory the Great, etc. And as to this place, it cannot be said the fathers unanimously agree in their exposition. St. Chrysostom[Ver. 3-4. St. Chrysostom (log. g. p. 232) ti estin e apostasia autoi kalei ton Antichriston. See Theodoret on this place.], Theodoret, St. Augustine in one of his expositions, by this falling off, and apostacy, understand antichrist himself, apostatizing from the Catholic faith. And they who expound it of Nero, did not reflect that this letter of St. Paul was written under Claudius, before Nero's reign. According to a third and common exposition, by this revolt or apostacy, others understand a great falling off of great numbers from the Catholic Church and faith, in those nations where it was professed before; not but that, as St. Augustine expressly takes notice, the Church will remain always visible, and Catholic in its belief, till the end of the world. This interpretation we find in St. Cyril[Ver. 3-4. St. Cyril of Jerusalem (Cat. xv) says, this apostacy is from the true faith and good works: aute estin e apostasia. St. Anselm and others mention both expositions, that is from the Roman empire, or from the faith.] of Jerusalem. (Catech. 15.) See also St. Anselm on this place, St. Thomas Aquinas, Salmeron, Estius, etc. In fine, that there is no apostolical tradition, as to any of the interpretations of these words, we may be fully convinced from the words of St. Augustine[Ver. 3-4. St. Augustine: Ego prorsus quid dixerit, me fateor ignorare....suspiciones tamen hominum, quas vel audire, vel legere potui, non tacebo, etc. Quidam putant hoc de Imperio dictum esse Romano, etc.], lib. xx. de Civ. Dei. 2 Thessalonians 19. t. 7. p. 597. Nov. edit., where he says: For my part, I own myself altogether ignorant what the apostle means by these words; but I shall mention the suspicions of others, which I have read, or heard. Then he sets down the exposition concerning the Roman empire. He there calls that a suspicion and conjecture, which others say is an apostolical tradition. In like manner the ancient fathers are divided, as to the exposition of the words of the sixth and seventh verse, when it is said you know what hindereth; some understand that antichrist must come first. Others, that the beforementioned apostacy, or falling off from the Church, must happen before. And when St. Paul says, (ver. 7.) that he who now holdeth, do hold; some expound it, let him take care at the time of such trials, to hold, and preserve the true faith to the end. When the expositions are so different, as in this place, whosoever pretends to give a literal translation ought never to add words to the text, which determine the sense to such a particular exposition, and especially in the same print, as Mr. N. hath done on the seventh verse, where he translates, only let him that now holdeth the faith, keep it until he be taken out of the way.
Witham
And the man of sin[Ver. 3-4. O anthropos tes amartias, o uios tes apoleias, o antikeimenos, etc. ille homo peccati, ille filius perditionis: the Greek articles sufficiently denote a particular man.] revealed, the son of perdition, so that he sitteth in the temple of God, shewing himself as if he were God. He is called again, (ver. 8.) that wicked one....whom the Lord Jesus Christ shall kill with the spirit of his mouth. By all these words is described to us the great antichrist, about the end of the world, according to the unexceptionable authority and consent of the ancient fathers. It is as ridiculous as malicious to pretend, with divers later reformers, that the pope, and all the popes since the destruction of the Roman empire, are the great antichrist, the man of sin, etc. Grotius, Dr. Hammond, and divers learned Protestants, have confuted and ridiculed this groundless fable, of which more on the Apocalypse. It may suffice to observe here that antichrist, the man of sin, the son of perdition, the wicked one, according to all the ancients, is to be one particular man, not so many different men. That he is to come a little while before the day of judgment. That he will make himself be adored, and pretend to be God. What pope did so? That he will pretend to be Christ, etc. (Witham)
Calmet
St. Augustine (de Civ. Dei. book xx. 2 Thessalonians 19.) says, that an attack would be made at one and the same time against the Roman empire and the Church. The Roman empire subsists as yet, in Germany, though much weakened and reduced. The Roman Catholic Church, notwithstanding all its losses, and the apostacy of many of its children, has always remained the same. (Calmet)
St. Augustine
The two special signs of the last day will be a general revolt, and the manifestation of antichrist, both of which are so dependent on each other, that St. Augustine makes but one of both. What presumptive folly in Calvin and other modern reformers, to oppose the universal sentiments of the fathers both of the Latin and Greek Church! What inconsistency, to give such forced interpretations, not only widely different from the expositions of sound antiquity, but also widely different from each other! The Church of God, with her head, strong in the promises of Jesus Christ, will persevere to the end, frustra circumlatrantibus haereticis. (St. Augustine, de util. cred. ch. XVII.)
Challoner
In the temple. Either that of Jerusalem, which some think he will rebuild; or in some Christian Church, which he will pervert to his own worship; as Mahomet has done with the churches of the east. (Challoner)
2:7
Witham
The mystery of iniquity already worketh,[Ver. 7. Mysterium jam operatur iniquitatis, to musterion ede energeitai.] or is now wrought, by the precursors of antichrist; that is by infidels and heretics. For, as St. John says, there are many antichrists, precursors to the great antichrist, and enemies of Christ. (1 John 2.) (Witham)
Calmet
That he who now holdeth, do hold. That is, let each one remain in the faith which he has received of us, and let him not permit himself to be deceived by any discourse, as coming from us. Or rather, let those who shall then be in the world keep their faith, remaining firm in their belief and attachment to the Church of Christ, until antichrist, that man of iniquity, shall be taken away. (Calmet)
Haydock
According to others, it is an admonition to the faithful not to be beguiled during this day of trial by such, as under the garb of religion, and with an ostentatious parade of zeal for the holy Scriptures, seek to deceive them. When the mystery of sin shall be revealed, then shall we plainly discover that apostacy from the Catholic Church is the obvious and certain road to a dereliction of all religious principle; yes, to antichristianism and to atheism. (Haydock)
2:8
Calmet
Spirit of his mouth, etc. St. Paul makes use of this expression, to shew the ease with which God can put down the most powerful from his seat. He does it likewise to give the Thessalonians a right notion of the man of sin. For as he before told them, he would cause himself to be adored, they might have imagined him more upon an equality with the Almighty. These words, however, quite take away that meaning. He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. (Isaias 11:4. etc.) (Calmet)
2:10
Witham
God shall send them the operation of error.[Ver. 10. Mittet illis Deus operationem erroris, pempsei, etc. St. Cyril of Jerusalem, Cat. 5. sunchorei ginesthai. See also St. Chrysostom, log. d. p. 236.] That is, says St. Chrysostom and St. Cyril, he will permit them to be led away with illusions, by signs, and lying prodigies, which the devil shall work by antichrist, etc. (Witham)
Challoner
God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth. (Challoner)
St. Augustine
The end God proposes is the judgment and condemnation of such as reject the proffered light. This is the march of sin, according to St. Thomas Aquinas on this place. In the first place a man, in consequence of his first sin, is deprived of grace, he then falls into further sins, and ends with being eternally punished. Hence it happens that his new sins are a punishment of his former transgressions; because God will permit the devil to do these things. Deus mittet, quia Deus Diabolum facere ista permittet. (St. Augustine, lib. xx. de Civ. Dei. 2 Thessalonians 19.)
2:12
Witham
That God hath chosen you first-fruits. Called you the first, or before many others, by his eternal decree, to the faith, whilst he hath left others in darkness and infidelity. (Witham)
2:14
St. Chrysostom
Traditions,...whether by word,[Ver. 14. St. Chrysostom, 237. enteuthen deilon, etc.] or by our epistle. Therefore, says St. Chrysostom, the apostle did not deliver all things that were to be believed, by writing; (Witham) but many things by word of mouth only, which have been perpetuated by tradition, and these traditions, no less than the writings of the apostles, are deserving of faith. Omoios de kakeina, kai tauta estin axiopista. (St. Chrysostom, on this place)
2:3
A revolt.... This revolt, or falling off, is generally understood, by the ancient fathers, of a revolt from the Roman empire, which was first to be destroyed, before the coming of Antichrist. It may, perhaps, be understood also of a revolt of many nations from the Catholic Church; which has, in part, happened already, by means of Mahomet, Luther, &c., and it may be supposed, will be more general in the days of the Antichrist. The man of sin.... Here must be meant some particular man, as is evident from the frequent repetition of the Greek article: o`, ‘the’ man of sin, ‘the’ son of perdition, ‘the’ adversary or opposer. It agrees to the wicked and great Antichrist, who will come before the end of the world.
2:4
In the temple.... Either that of Jerusalem which some think he will rebuild; or in some Christian church, which he will pervert to his own worship: as Mahomet has done by the churches of the east.
2:10
God shall send.... That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth.
2:14
Traditions.... See here that the unwritten traditions are no less to be received than their epistles.
2:1
•. A• though the day.] The day of iudgment vncertaine, and to be left to Gods secretes. The curiositie of man fed by Satans deceites, hath sought to knovv and to giue out to the vvorld, such things as God vvil not impart to him, nor be necessarie or profitable for him to knovv: so farre, that both in the Apostles daies and often aftervvard, some haue feined reuelations, some falsely gathered out of the Scriptures, some presumed to calculate and coniecte by the starres, and giuen furth to the vvorld a certaine time of Christes coming to iudgement. Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein. And S. Augustine (in his 80 Epistle ad Hesychium) proueth that no man can be assured by the Scriptures of the day, yere, or age, that the end of the vvorld or the second Aduent shal be.
•. Vnles there come a reuolt first.] Though vve can not be assured of the moment, houre, or any certaine time of our Lordes cōming, Two special signes before the later day: a general apostasie, and the comming of Antichrist. yet he vvarranteth vs that it vvil not be before certaine things be fulfilled, vvhich must come to passe by the course of Gods prouidence and permission before, vvhich are diuers, vvhereof in other places of Scriptures vve be forevvarned. Here he vvarneth vs of tvvo specially, of a reuolt, defection or an apostasie, and of the comming or reuelation of Antichrist. Vvhich tvvo pertaine in effect both to one, either depending of the other, and shal fall (as it may be thought) neere together, and therfore S Augustine maketh them but one thing.
This apostasie or reuolt, by the iudgement in maner of al auncient vvriters, is the general forsaking & fall of the Romane empire. So Tertullian li. de resur, carnis. S. Hierom q 11 ad Algasiam. S. Chrysostom ho. 4. and S. Ambrose vpon this place, S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest Caluin presump•kously condemneth of errour and follie herein, Caluin. in hunc locū. for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist. The heretikes interpretatiō of this apostasie, & their cō dēning of the fathers. To establish vvhich false impietie, they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God, vvhose house or building (they say) vvas sodenly destroied, and lay many yeres ruined, and ruled onely by Satan and Antichrist. So faith the foresaid Arch-heretike here, though for the aduantage of his defence and as the matter els vvhere requireth, he seemeth (as al their fashion is) to speake in other places quite contrarie: but vvith such colour and collusion of vvordes, that neither other men nor him self can tell vvhat he vvould haue or say. And his fathers Vvicleffe and Luther, his fellovves and folovvers Illyricus, Beza, and the rest, are (for the time of the Churches falling from Christ) so various among them selues, and so contrarie to him, that it is horrible to see their confusion, and a pitieful case that any reasonable man vvil folovv such companions to euident perdition.
But concerning this errour and falshod of the Churches defection or reuolt, There can be no apostasie of the visible Churche from God. it is refuted sufficiently by S. Augustine against the Donatistes in many places. Vvhere he proueth that the Church shal not faile to the vvorldes end, no not in the time of Antichrist: affirming them to deny Christ, and to robbe him of his glorie & inheritance bought vvith his bloud, vvhich teach that the Church may faile or perish. Li. de vnit. Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal. 85 ad illud, Tu so•u Deus magnus. ps. 70 Conc. 2. & Psal. 60. De vtil. cred. c. 8. S. Hierom refuteth the same vvicked Heresie in the Dialog. adu. Lucifer. c. 6. Luciferians, prouing against them, that they make God subiect to the Diuel, and a poore miserable Christ, that imagine the Church his body may either perish or be driuen to any corner of the vvorld. both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood, vvhich vvere to long here to rehearse. It is ynough for the Christian reader to knovv, that it is an old deceite and excuse of al Heretikes and Schismatikes, for defence of their forsaking Gods Church, that the Church is perished, or remaineth hidden, or in them selues onely and in those places vvhere they and their folovvers dvvel: to knovv also, that this is reproued by the holy Doctors of the primitiue Church, and that it is against Christes honour, povver, prouidence, and promis.
If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end, 1 Io. 2, v. 18. is meant of great numbers of Heretikes & Apostataes reuolting from the Church, they had said truth of them selues and such others, It is very like, the Apostle speaketh of a great apostasie frō the See of Rome, and from most articles of the Catho. faith. vvhom S. Iohn calleth Antichristes. And it is very like (be it spoken vnder the correction of Gods Church and al learned Catholikes) that this great defection or reuolt shal not be onely from the Romane empire, but specially from the Romane Church, and vvithal from most points of Christian religion. not that the Catholike Christians, either in the time of Antichrist or before, shal refuse to obey the same, but for that neere to the time of Antichrist and the consummation of the vvorld, there is like to be a great reuolt of kingdoms, peoples, and Prouinces from the open external obedience and communion thereof. Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages, resisting & hating the Seate of Peter (vvhich they called cathedram pestilentia, li. 2. cont. lit. Petil. c. 51. the chaire of pestilence, in S. Augustines daies) because it is Christes fort erected against Hel gates and al Heretikes, and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme, shal be fully atchieued a litle before the end of the vvorld by Antichrist him self, though euen then also, vvhen for the fevv daies of Antichristes reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease, yet the due honour and obedience of the Christians tovvard it, and communion in hart vvith it, and practise thereof in secrete, and open confessing thereof if occasion require, shal not cease, no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden.
This is certaine and vvonderful in al vvise mens eies, The wonderful prouidēce of God in preseruing the See of Rome more then al other states, notwithstanding manifold dangers and scandals. and must needes be of Gods prouidence, & a singular prerogatiue, that this Seate of Peter standeth, vvhen al other Apostolike Sees be gone: that it stood there for certaine ages together vvith the secular seate of the Empire: that the Popes stood vvithout vvealth, povver, or humane defense, the Emperours knovving, vvitting, and seeking to destroy them, and putting to the svvord aboue thirtie of them one after an other, yea and being as much afraid of them as if they had been amuli imperij, Competitors of their Empire, as S. Cyprian noteth (epist. 52 ad Antonianum. num. 3) of S. Cornelius Pope in his daies, and Decius then Emperour: againe, that the Emperours aftervvard yelded vp the citie vnto them, continuing for al that in the Emperial dignitie still: that the successors of those that persecuted them, laid dovvne their crovvnes before their Seate and sepulcres, honouring the very memories and Relikes of the poore men vvhom their predecessors killed: that novv vvel neere these 1600 yeres this Seat standeth, as at the beginning in continual miserie, so novv of long time for the most part in prosperitie, vvithout al mutation in effect, as no other kingdom or State in the vvorld hath done, euery one of them in the said space being manifoldly altered. It standeth (vve say) al this vvhile (to vse S. Augustines vvordes de vtil. cred. c. 17.) Frustra circumlatrantibus haereticis, the Heretikes in vaine barking about it, not the first Heathen Emperours, not the Gothes and Vandals, not the Turke, not any sackes or massakers by Alaricus, Gensericus, Attila, Borbon, and others, not the emulation of secular Princes, vvere they kings or Emperours, not the Popes ovvne diuisions among them selues and manifold difficulties and dangers in their elections, not the great vices vvhich haue been noted in some of their persons, no• al these nor any other endeuour or scādal could yet preuaile against the See of Rome, nor is euer like to preuaile til the end of the vvorld dravv neere, at vvhich time this reuolt (here spoken of by the Apostle) may be in such sort as is said before, and more shal be said in the Annotations next folovving.
•. The man of sinne.] Many Antichrists, as fore runners of the great Antichrist. There vvere many euen in the Apostles time (as vve see by the 4 Chapter of S. Iohns first epistle and in the vvritings of the aūcient fathers) that vvere forerunners of Antichrist, and for impugning Christes truth and Church vvere called antichristes, vvhether they did it by force and open persecution, as Nero and others either Heathen or Heretical Emperours did, or by false teaching and other deceites, as the Heretikes of al ages, in vvhich common and vulgar acception S. Hierom saith, al belonged to Antichrist that vvere not of the communion of Damasus then Pope of Rome. The great Antichrist shal be one special and notorious man. Hiero. ep. 57 ad Damas. and in an other place, al that haue nevv names after the peculiar calling of Heretikes, as Arians, Donatistes (and as vve say novv, Caluinistes, Zuinglians, &c.) al such (saith he) be Antichristes. Dial. cont. Lucifer. c. 9. Yea these later of our time much more then any of the former, for diuers causes vvhich shal aftervvard be set dovvne. Neuerthelesse they nor none of them are that great Aduersarie, enemie, and impugner of Christ, vvhich is by a peculiar distinction and special signification named, the Antichrist, 1 Io. 2. and the man of sinne. the sonne of perdition, 〈Greek〉. the Aduersarie, described here & els vvhere, to oppose him self directly against God & our Lord IESVS CHRIST. 〈Greek〉. The Heathen Emperours vvere many, Turkes be many, Heretikes haue been and novv are many, therfore they can not be that one great Antichrist vvhich here is spoken of, and vvhich by the article alvvaies added in the Greeke, is signified to be one special and singular man: 〈Greek〉. as his peculiar & direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43: the insinuation of the particular stocke and tribe vvhereof he should be borne, to wit, of the Ievves (for of them he shal be receiued as their Massias Io. 5. v. 43.) and of the tribe of Dan. Gen. 49, 17. Iren. li. 5. Hieron. com. in c. 11 Dan. August. q. in Ios. q. 22: 〈Greek〉. the note of his proper name Apoc. 13: the time of his appearing so neere the vvorldes end: his short reigne, his singular vvast and destruction of Gods honour and al religion, his feined miracles, the figures of him in the Prophets and Scriptures of the nevv & old Testament: al these & many other arguments proue him to be but one special notorious Aduersarie in the highest degree, vnto vvhom al other persecutors, Heretikes, Atheistes, and vvicked enemies of Christ and his Church, are but members and seruants.
And this is the most common sentence also of al aūcient fathers. Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men. vvhich they hold against the former euident Scriptures and reasons, onely to establish their folish and vvicked paradoxe, that Christes cheefe Minister is Antichrist, Beza in hoc cap. yea the vvhole order. Vvherein Beza specially pricketh so high, that he maketh Antichrist (euen this great Antichrist) to haue been in S. Paules daies, The Caluinistes place Antichrist in the See of Rome, in S. Paules daies. though he vvas not open to the vvorld. Vvho it should be (except he meane S. Peter, because he vvas the first of the order of Popes) God knovveth. And sure it is, except he vvere Antichrist, neither the vvhole order, nor any of the order can be Antichrist, being al his lavvful successors both in dignitie and also in truth of Christes religion. Neither can al the Heretikes aliue proue that they or any of them vsed any other regiment or iurisdiction Ecclesiastical in the Church, or forced the people to any other faith or vvorship of God, then Peter him self did preach and plant. Therfore if the rest be Antichrist, let Beza boldly say that S. Peter vvas so also, and that diuers of the aūcient Catholike fathers did serue and vvorke (though vnvvares) tovvardes the setting vp of the great Antichrist, for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place: They make S. Leo & S. Gregorie, great furtherers of Antichristes pride. and an English printed booke of late comming forth out of the same schoole, Against D. Sanders rocke pag. 248. & pag. 278. hath these vvordes: As for Leo and Gregorie Bishops of Rome, although they vvere not come to the ful pride of Antichrist, yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them, and then greatly increased, they vvere deceiued vvith the long continuance of errour. Thus vvriteth a malapert scholer of that impudent schole, placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time, and making these tvvo holy fathers great vvorkers and furtherers of the same. vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel, Iuel. thus: O Gregorie, ô Leo, if vve be deceiued, you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently, to bevvare of such damnable bookes and Maisters, Antichrist shal suffer no worship or adoration, but of him self only. therfore the Pope can not be Antichrist. carying many vnaduised people to perdition.
In the liturgy The Epistle in the Imber Saturday of Aduent.
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〈Greek〉
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4. Extolled.] The great Antichrist vvhich must come neere the vvorldes end, shal abolish the publike exercise of al other religions true and false, and pull dovvne both the B. Sacrament of the altar, vvherein cōsisteth specially the vvorship of the true God, and also al Idols of the Gentils, and sacrifices of the Ievves, generally al kinde of religious vvorship, sauing that vvhich must be done to him self alone. vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies, Dan. •. 6. as Darîus and such like. Hovv can the Protestants then for shame and vvithout euident cōtradiction, auouch the Pope to be Antichrist, vvho (as vve say) honoureth Christ the true God vvithal his povver, or (as they say) honoureth Idols, and chalengeth no diuine honour to him self, much lesse to him self onely, as Antichrist shal do? He hūbly praieth to God, & lovvly knee•eth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts, and praieth to them. He saieth or heareth Masse daily vvith al deuotion, he confesseth his sinnes to a Priest as other poore men do, he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body, the Heretikes call it an Idol (no maruel if they make the Pope his Vicar Antichrist, vvhen they make Christ him self an Idol:) These religious dueties doth the Pope, vvhereas Antichrist shal vvorship none, nor pray to any, at the least openly.
4. In the temple.] In vvhat temple Antichrist shal sitte. Most auncient vvriters expound this of the Temple in Hierusalem, vvhich they thinke Antichrist shal build vp againe, as being of the Ievves stocke, and to be acknovvledged of that obstinate people (according to our Sauiours prophecie Io. 5) for their expected and promised Messias. Iren. li. 5 in fine. Hyppolyt. de consum. mundi. Cyril. Hieros. Cacech. 15. Author op. imp. ho. 49. in Mat. See S. Hierom in 11 Dan. Grego. li. 31. Moral. c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices, (al vvhich he vvil either abolish, or conuert to the onely adoration of him self: though at the first to apply him self to the Ievves, he may perhaps be circumcised and keepe some part of the law) for it is here said that he shal sitte in the Temple as God, Dan. 9. that is, he shal be adored there by sacrifice and diuine honour, the name and vvorship of the true God wholy defaced. Mat. 24. And this they thinke to be the abominatiō of desolation foretold by Daniel, mentioned by our Sauiour, 1 Mach. 1. prefigured and resembled by Antiochus and others, that defaced the worship of the true God by prophanation of that Temple, The abomination of desolation consisteth cheefely in abolishing the sacrifice of the altar. specially by abrogating the daily sacrifice, which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church, as the abolishing of that, vvas a figure of the abolishing of this, vvhich shal be done principally & most vniuersally by Antichrist him self (as novv in part by his forerunners) through out al Nations and Churches of the vvorld (though then also Masse may be had in secret, as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly.) For although he may haue his principal seate and honour in the Temple and citie of Hierusalem, yet he shal rule ouer the vvhole vvorld, and specially prohibite that principal vvorship instituted by Christ in his Sacraments, as being the proper Aduersarie of Christes person, name, lavv, and Church, the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar, is the proper abomination of desolation, and the vvorke of Antichrist onely.
S. Augustine therfore li. 20 de ciuit. c. 19. and S. Hierom q. 11 ad Algasiam. do thinke, that this sitting of Antichrist in the temple, doth signifie his sitting in the Church of Christ, rather then in Salomons temple. Hovv Antichrist shal sit in the Church. Not as though he should be a cheefe member of the Church of Christ, or a special part of his body mystical, and be Antichrist and yet vvithal continuing vvithin the Church of Christ, as the Heretikes feine, to make the Pope Antichrist (vvhereby they plainely confesse and agnise that the Pope is a member of the Church, Beza⸢s⸣. &c. in ipso sinu Ecclesiae, and in the very bosome of the Church, Neither Antichrist nor his precursors, are mēbers of the Church. say they;) for that is ridiculous, that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors, should go out of the Church, and the great Antichrist him self should be of the Church, & in the Church, & cōtinevv in the same, and yet to them that make the vvhole Church to reuolt from God, this is no absurditie. But the truth is, that this Antichristian reuolt here spoken of, is from the Catholike Church: and Antichrist, if he euer vvere of or in the Church, shal be an Apostata and a renegate out of the Church, and shal vsurpe vpon it by tyrannie, and by chalenging vvorship, religion, & gouernement thereof, so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour. And this is to sitte in the temple o• 〈Greek〉 against the Temple of God, as some interprete. If any Pope did euer this, or shal do, then let the Aduersaries call him Antichrist.
And let the good Reader obserue, Antichrist (by interpretatiō, One against Christ) why so called. that there be tvvo special causes vvhy this great man of sinne is called Antichrist. The one is, for impugning Christes kingdom in earth, that is to say, his spiritual regiment vvhich he constituted and appointed in his Church, and the forme of gouernement ordained therein, applying al to him self by singular tyrannie and vsurpation, in vvhich kinde S. Athanasius (ep. at Solit. vit. degentes.) is bold to call the Emperour Constantius being an Arian Heretike, Antichrist, for making him self Principem Episcoporum, Prince ouer the Bishops and President of Ecclesiastical iudgements &c. The other cause is, for impugning Christes Priesthod, vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse, instituted for the commemoration of his death, & for the external exhibition of godly honour to the B. Trinitie, vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked. Protestants & Caluinists the neere forerū ners of Antichrist. And by these tvvo things you may easily perceiue, that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation, then euer any before, their special heresie being against the spiritual Primacie of Popes and Bishops, and against the sacrifice of the altar, in vvhich tvvo the soueraintie of Christ in earth consisteth.
Hovv then can the Pope be Antichrist, as the Heretikes fondly blaspheme, vvho is so far from being exalted aboue God, that he praieth most humbly not onely to christ, but also to his B. mother and al his Saincts.
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6. What letteth.] S. Augustins humilitie in interpreting the scriptures S. Augustine (li. 20 c. 19 de ciuit del.) professeth plainely that he vnderstandeth not these vvordes, not that that folovveth of the mysterie of iniquitie, and least of al that vvhich the Apostle addeth, Only that he vvhich holdeth novv, do hold &c. Vvhich may humble vs al and stay the confident rashnes of this time, namely of Heretikes, that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie. The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting, and therfore referreth them to his former talke. The mysterie of iniquitie is the couert working of heretikes toward the manifest reuelation of Antichrist himself. The mysterie of iniquitie is cōmonly referred to Heretikes, vvho vvorke to the same, and do that that Antichrist shal do, but yet not openly, but in couert and vnder the cloke of Christes name, the Scriptures, the vvord of the Lord, shevv of holines, &c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation, and Satan novv seruing his turne by Heretikes vnderhand, shal tovvard the last end vtter, reueale, & bring him forth openly. and that is here, to be reuealed, that is, to appeare in his ovvne person.
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These other vvordes, Only that he vvhich novv holdeth, hold: Some expound of the Emperour, during vvhose continuance in his state, God shal not permit Antichrist to come, meaning that the very Empire shal be vvholy desolate, destroied, and taken avvay before or by his comming: vvhich is more then a defection from the same, vvhereof vvas spoken before: for there shal be a reuolt from the Church also, but it shal not be vtterly destroied. Others say, that it is an admonition to al faithful, to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them, til they that novv pretend religion and the Gospel, end in a plaine breach, reuolt, and open apostasie by the appearance of Antichrist, vvhom al Heretikes serue in mysterie, that is, couertly and in the Diuels meaning, though the vvorld seeth it not, nor them selues at the beginning thought it, as novv euery day more & more al men perceiue they tend to plaine Atheisme and Antichristianisme.
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Concordance Es. 11, 4.
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9. In al povver.] What kinde of men shal folow Antichrist. Satan vvhose povver to him is abridged by Christ, shal then •e let loose, and shal assist Antichrist in al maner of signes, vvonders, and false miracles, vvhereby many shal be seduced, not only Ievves: But al such as be deceiued and caried avvay by vulgar speache only, of Heretikes that can vvorke no miracles, much more shal folovv this man of sinne doing so great vvonders. And such both novv do solovv Heretikes, and then shal receiue Antichrist, that deserue so to be forsaken of God, by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church, vvhere onely is the Charitie of truth, as the Apostle here speaketh.
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Deus mi••et (saith S. Aug. li. 20. de Ci. c. 19.) quia Deus Diabosum sacere ista permittet. God wil send, because God wil 〈◊〉 the Diuel to do these things. Whereby vve may take a general rule that Gods action or working in such things is his permissiō. See Annot. Ro. 1, 24.
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15. Traditions.] Not onely the things vvritten and set dovvne in the holy Scriptures, but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles See S. D⸢e⸣ny⸢s⸣ Arcopag. Ec. Hier. c. 1. 〈Greek〉 to their scholers by tradition, be so here approued and els vvhere in the Scripture it self, that the Heretikes purposely guilfully, Heretical trā slation. and of il cōscience (that belike reprehendeth them) refraine in their translations, from the Ecclesiastical and most vsual vvord, Tradition, euer-more vvhen it is taken in good part, though it expresse most exactly the signification of the Greeke vvord: but vvhen it soundeth in their fond phantasie against the traditions of the Church (as in deede in true sense it neuer doth) there they vse it most gladly. Traditions vnvvritten. Here therfore and •. Cor. 11 2. Thes. 3. in the like places, that the reader might not so easily like of Traditions vnvvritten, here commended by the Apostle, they translate it, Instructions, Constitutions, Ordinances, and vvhat they can inuent els, to hide the truth from the simple or vnvvarie Reader, vvhose translations haue no other end but to beguile such by art and conueiance.
But S. Chrysostom (ho. 4 in 1 Thes 2.) Their authoritie & estimation, & examples of some peculiar traditions out of the fathers. and the other greeke scholies or commentaries say herevpon, both vvritten and vnvvritten precepts the Apostles gaue by tradition, and both be vvorthy of obseruation. S. Basil (De Sp. Sancto c. 29 in principio.) thus, I account it Apostolike to continevv famely euen in vnvvritten traditions. and to proue this, he alleageth this place of S. Paul. In the same booke c. 17 he saieth, If vve once go about to reiect vnvvritten customs as things of no importance, vve shal, are vve be avvare, doe damage to the principal partes of the faith, and bring the preaching of the Gospel to a naked name. And for example of these necessarie traditions, S. Chrysostom he nameth the signe of the Crosse, praying tovvards the east, the vvords spoken at the eleuatiō of sheavving of the holy Eucharist, vvith diuerse cerimonies vsed before & after the consecration, the halovving of the sont, the blessing of the oile, the anointing of the baptized vvith the same, S. Basil. the three immersions into the font, the vvordes of abrenuntiatiō and exorcismes of the partie that is to be baptised &c. Vvhat scripture (saith he) taught these and such like? none truly, al comming of secret and silent tradition, vvherevvith our fathers thought it meete to couer such mysteries.
S. Hierom (Dialog. cont. Lucif. c. 4. et. ep. 28 ad Li•iniū.) S. Hierom. reckeneth vp diuers the like traditiōs, S. Augustine. vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries. S. Augustine esteemeth the Apostolike traditions so much, that he plainely affirmeth in sundrie places, not onely the obseruation of certaine festiuities, fastes, ceremonies, & whatsoeuer other solemnities vsed in the Catholike Church, to be holy, profitable, and Apostolike, though they be notvvritten at al in the scriptures: but he often also vvriteth, that many of the articles of our religion and pointes of highest importance, are not so much to be proued by scriptures, as by tradition. namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized, if it vvere not an Apostolical tradition. De Gen. ad lit. li. 10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized, notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him, though they seemed neuer so pregnant. De bap. li. 2. c. 7. By tradition onely, he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady. And vvithout this, be the Scriptures neuer so plaine, S. Epiphanius. no Arian, no Macedonian, no Eutychian, no Pelagian, no Zuinglian vvil yeld. We must vse tradition, (saith S. Epiphanius •har. 61 Apostolicorum.) For the Scripture hath not al things: and therfore the Apostles deliuered certaine things in vvriting, certaine by tradition. and for that he alleageth this place also of S. Paul. And againe haer. 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith, the tradition of the Apostles, and holy Scriptures, and succession of doctrine, so that truth is euery vvay •insed.
S. Irenaeus (li. 3. c. 4.) S. Irenaeus. hath one notable chapter, that in al questions vve must haue recourse to the traditions of the Apostles: teaching vs vvithal, that the vvay to trie an Apostolical tradition and to bring it to the fountaine, is by the Apostolike succession of Bishops, but specially of the Apostolike See of Rome: declaring in the same place that there be many barbarous people, simple for learning, but for constancie in their faith most vvise, Tertullian. vvhich neuer had Scriptures, but learned onely by tradition. Tertullian. (li. de corona militis. nu. •.) reckeneth vp a great number of Christian obseruations or customs (as S. Cyprian in many places doth in maner the same) vvhereof in fine he concludeth, S. Cyprian. Of such and such if thou require the rule of Scriptures, thou shalt finde none. Tradition shal be alleaged the author, custom the confirmer, and faith the obseruer. Origen. Origen also of this matter vvriteth in plaine termes, that there be many thinges done in the Church (vvhich he there nameth) vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles. ho. 5. in Numer. S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse, to an Apostolical tradition. in fine E•. Hierarch. c. 7. parte 3. So doth Tertullian De coron. militit. S. Augustine De •ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep. ad Philip. in Moral. S. Damascene S•r. de defunctis in initio.
Vve might adde to al this, The Scriptures giuen vs by tradition, and the sense thereof. that the Scriptures them selues, euen al the bookes and partes of the holy Bible, be giuen vs by tradition: els vve should not nor could not take them (as they be in deede) for the infallible vvord of God, no more then the vvorkes of S. Ignatius, S. Clement, S. Denys, and the like. The true sense also of the Scriptures (vvhich Catholikes haue & heretikes haue not) remaineth stil in the Church by tradition. The Crede is an Apostolike traditiō. The Creede an Apostolical tradition. Ruffin. in expo. Symb. in principio. Hiero. ep. 61. c. 9. Ambros. Ser. 38. Aug. de Symb. ad Catechum. li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures? Vve haue to the contrarie, plaine Scriptures, al the fathers, most euident reasons, that vve must either beleeue traditions or nothing at al. And they must be asked vvhether, if they vvere assured that such and such things (vvhich be not expressed in Scriptures) vvere taught and deliuered by vvord of mouth from the Apostles, An inuincible argument for the credite of Traditions. they vvould beleeue them or no? If they say no, then they be impious that vvil not trust the Apostles preaching: if they say they vvould, if they vvere assured that the Apostles taught it: then to proue vnto them this point, vve bring them such as liued in the Apostles daies, and the testimonies of so many fathers before named neere to those daies, and the vvhole Churches practise and asseueratiō descending dovvne from man to man to our time. vvhich is a sufficient proofe (at least for a matter of fact) in al reasonable mens iudgement. specially vvhen it is knovven that S. Ignatius the Apostles equal in time, vvrote a booke of the Apostles traditions, as Eusebius vvitnesseth li. 3. Ec. hist. c. 30. And Tertullians booke of prescriptiō against Heretikes, is to no other effect but to proue that the Church hath this vantage aboue Heretikes, that she can proue her truth by plaine Apostolike tradition, as none of them can euer do.
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This vvord of exhorting implieth in it comfort and consolation: as 2. Cor. 1. v. 4. & 6.
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Tertullian † AD 220 On the Resurrection of the Flesh 24
… so that he sitteth in the temple of God, affirming that he is God. Remember ye not, that when I was with you, I used to tell you these things? And now ye know what detaineth, that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now hinders must hinder, until he be taken out of the way.”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 63
… because they received not the love of the truth. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”
Origen † AD 254 Origen Against Celsus 6.46
… because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
50. The Lord then, knowing what is good for us beyond ourselves, thus secured the disciples; and they, being thus taught, set right those of Thessalonica
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… When therefore he had perhaps not had time to go, and to perfect what was lacking in their faith, on this account he adds a second Epistle, filling up by his writings what was wanting of his presence. For that he did not depart, we may conjecture from hence: for he says in this Epistle, “We beseech you by the coming of our Lord Jesus Christ.” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
Chap. ii. 1, 2 . “Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind.”
Rufinus of Aquileia † AD 411 Rufinus's Epilogue to Pamphilus the Martyr's Apology for Origen; otherwise The Book Concerning the Adulteration of the Works of Origen 1
… Certain men, as we know, compiled a false epistle under the name of Paul, so that they might trouble the Thessalonians as if the day of the Lord were nigh at hand, and thus beguile them. It is on account of that false epistle that he wrote these words in the second epistle to the Thessalonians:
St Augustine of Hippo † AD 430 The Confessions 11.2
… and do Thou give what I may offer unto Thee. For “I am poor and needy,” Thou rich unto all that call upon Thee, who free from care carest for us. Circumcise from all rashness and from all lying my inward and outward lips. Let Thy Scriptures be my chaste delights. Neither let me be deceived in them, nor deceive out of them.
St Augustine of Hippo † AD 430 City of God 20.19
I see that I must omit many of the statements of the gospels and epistles about this last judgment, that this volume may not become unduly long; but I can on no account omit what the Apostle Paul says, in writing to the Thessalonians, “We beseech you, brethren, by the coming of our Lord Jesus Christ,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… to the end he may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” And again when writing to the same a second time he says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.8
… But, having premised these flattering encomiums of their life, a little while after he subjoined, Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as sent by us, as that the day of the Lord is at hand (
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Origen † AD 254 Origen Against Celsus 3.11
… Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute,—viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were nigh at hand
St John Chrysostom † AD 407 Homilies on First Thessalonians 11
… but each spoke without being called to account, as Jeremiah and Ezekiel had done, but when the time came they were convicted, He gave also the “discernings of spirits.” Since therefore then also among the Thessalonians many were prophesying, glancing at whom he says, “Neither by word, nor by epistle, as from us, as that the day of the Lord is now present” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… And, what was worse than all, some attempted merely to report words as if they were said by Paul, but others even to forge Epistles as written by him. On this account, cutting off all access for them, he says, “Be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us.” (
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St Justin Martyr † AD 165 Dialogue with Trypho 110
… O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy,
Tertullian † AD 220 The Five Books Against Marcion 5.16
… “who opposeth and exalteth himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God?”
Origen † AD 254 Origen Against Celsus 2.49
Paul, moreover, in the second Epistle to the Thessalonians, shows in what manner there will one day be revealed “the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself that he is God.”
Origen † AD 254 Origen Against Celsus 6.45
But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel nor in the writings of Paul,
Origen † AD 254 Origen's Commentary on Matthew 14.10
… Perhaps then the one who is brought to the king owing many talents has committed no small sin but all that are great and heinous; and if you were to seek for him among men, perhaps you would find him to be “the man of sin, the son of perdition, he that opposeth and exalteth himself against every God or object of worship;”
Origen † AD 254 Origen's Commentary on Matthew 14.11
… whether he can be the man of sin previously mentioned,
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… Wherefore it especially behoves us to be sober, lest this heresy which has reached such a height of impudence, and has diffused itself abroad like the ‘poison of an adder ,’ as it is written in the Proverbs, and which teaches doctrines contrary to the Saviour; lest, I say, this be that ‘falling away
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.9
… And then shall the lawless one be revealed, whom the Lord Jesus shall slay with the breath of His mouth, and shall destroy with the brightness of His coming. Even him, whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceit of unrighteousness for them that are perishing
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
Ver. 3, 4 . “Let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshiped; so that he sitteth in the temple of God, setting himself forth as God.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… himself says, “Let no than deceive you by any means, for that day shall not come except there come a falling away first, and that man of sin be revealed, the Son of Perdition, who opposeth and exalteth himself above everything that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as though himself were God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.19
… but before it come, “Let the heathen,” saith he, “be judged in Thy sight:” that is, in secret; which is called in God’s sight, with the knowledge of a few holy and righteous ones. “Place a lawgiver over them, O Lord.” ( ver. 20 ). He seems to me to point out Antichrist: of whom the Apostle says, “When the man of sin shall be revealed.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.33
… if another shall come in his own name, him ye will receive.” Of whom the Apostle Paul saith: “that Man of Sin shall be revealed, the son of perdition,” etc. And a little after he saith, “Then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming,” etc.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
… And the apostle says: Let no man deceive you by any means: for that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition: who opposeth and exalteth himself above all that is called God or that is worshipped, so that he sitteth in the temple of God
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St Irenaeus of Lyons † AD 202 Against Heresies 3.6.5
5. And the Apostle Paul also, saying, “For though ye have served them which are no gods; ye now know God, or rather, are known of God,” has made a separation between those that were not [gods] and Him who is God. And again, speaking of Antichrist, he says, “who opposeth and exalteth himself above all that is called God, or that is worshipped.”
Tertullian † AD 220 A Treatise on the Soul 57
… God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that “Satan himself is transformed into an angel of light” —much more into a man of light—and that at last he will “show himself to be even God,”
Origen † AD 254 Origen Against Celsus 6.46
… there is craft in his hand, and he shall magnify himself in his heart, and by craft shall destroy many; and he shall stand up for the destruction of many, and shall crush them as eggs in his hand.” What is stated by Paul in the words quoted from him, where he says, “so that he sitteth in the temple of God, showing himself that he is God,”
Origen † AD 254 Origen's Commentary on Matthew 11.6
… which is in the temptations—striving nobly with all our might and watching ourselves so as not to make shipwreck concerning the faith or some one of the virtues,—the first watch against the father of darkness and wickedness, the second watch against his son “who opposeth and exalteth himself against all that is called God or thing that is worshipped,”
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… But seeing that, as the Prophet has said, from the feet even to the head there is no reasonableness in it, but it is full of all filthiness and all impiety, so that the very name of it ought to be avoided as a dog’s vomit or the poison of serpents; and seeing that Costyllius openly exhibits the image of the adversary
St Basil the Great † AD 379 The Letters 139
… To my reflections has been added this thought too; can the Lord have wholly abandoned His Churches? Has the last hour come, and is “the falling away” thus coming upon us, that now the lawless one “may be revealed, the son of perdition who opposeth and exalteth himself above all that is called God and is worshipped”?
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.15
15. And again he says, Who opposeth and exalteth himself against all that is called God, or that is worshipped ; ( against every God ; Antichrist forsooth will abhor the idols,) so that he seateth himself in the temple of God
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… Paul therefore, in speaking of Antichrist, would not have passed over these things if they had been profitable. Let us not therefore enquire into these things. For he will not come so bending his knees, but “exalting himself against all that is called God, or that is worshiped; so that he sitteth in the temple of God, setting himself forth as God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 41
… For he will neither say that he is sent by the Father, nor that he cometh according to his will, but in everything contrariwise, seizing like a tyrant what belongeth not to him, and asserting that he is the very God over all, as Paul saith, ‘Exalting himself above all that is called God, or that is worshiped, showing himself that he is God.’ (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 29.8
8. “He that speaketh of himself seeketh his own glory: ‘This will be he who is called Antichrist,’ exalting himself,” as the apostle says, “above all that is called God, and that is worshipped.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.3
… while this very thing is great condemnation. “And he shall have dominion over all his enemies.” For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according to the Apostle, who preaches concerning him, “He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.3
… They will not, therefore, then begin to hate, but “they that hate Thee” will then “lift up the head.” And not “heads,” but “head;” since they are to come even to that point, that they shall have that head, which “is lifted up above all that is called God, and that is worshipped;”
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
Ver. 5 . “Remember ye not, that when I was yet with you, I told you these things?”
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St Justin Martyr † AD 165 The First Apology 45
And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there
Origen † AD 254 Origen Against Celsus 2.49
… and then shall that Wicked be revealed, whom the Lord will consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose cunning is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.18
… thou hast the signs of Antichrist; and remember them not only thyself, but impart them also freely to all. If thou hast a child according to the flesh, admonish him of this now; if thou hast begotten one through catechizing , put him also on his guard, lest he receive the false one as the True. For the mystery of iniquity doth already work
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… For to remember hell prevents our falling into hell. Dost thou not hear St. Paul saying, “Who shall suffer everlasting punishment from the face of the Lord?” ( 2 Thess. i. 9 .) Dost thou not hear what Nero’s character was, whom Paul even calls the Mystery of Antichrist? For “the mystery of iniquity,” he says, “already worketh.” (
St John Chrysostom † AD 407 Homilies on Ephesians 22
… ii. 11 .), which was the way moreover in which he especially overcame him; and again hear his words, “And no marvel—if his ministers also fashion themselves as ministers of righteousness.” ( 2 Cor. xi. 14, 15 .) So well knew he every part of the conflict, and nothing escaped him. Again, “For the mystery of lawlessness,” saith he, “doth already work.” (
St Jerome † AD 420 The Letters of St. Jerome 123.16
16. But what am I doing? Whilst I talk about the cargo, the vessel itself founders. He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ “shall consume with the spirit of his mouth.”
St Jerome † AD 420 The Letters of St. Jerome 133.4
… In Spain the blind woman Agape led the blind man Elpidius into the ditch. He was followed by Priscillian, an enthusiastic votary of Zoroaster and a magian before he became a bishop. A woman named Galla seconded his efforts and left a gadabout sister to perpetuate a second heresy of a kindred form. Now also the mystery of iniquity is working.
St Jerome † AD 420 Against the Pelagians pref
… Palladius, no better than a villainous slave, tried to impart energy to the same heresy, and to excite against me fresh prejudice on account of my translation of the Hebrew. Was I envious of such distinguished ability and nobility? Even now the
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St Irenaeus of Lyons † AD 202 Against Heresies 3.7
… And again, in the Second to the Thessalonians, speaking of Antichrist, he says, “And then shall that wicked be revealed, whom the Lord Jesus Christ shall slay with the Spirit of His mouth, and shall destroy him with the presence of his coming; [even him] whose coming is after the working of Satan, with all power, and signs, and lying wonders.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.25.3
… because they did not receive the love of the truth, that they might be saved. And therefore God will send them the working of error, that they may believe a lie; that they all may be judged who did not believe the truth, but gave consent to iniquity,”
Tertullian † AD 220 On the Resurrection of the Flesh 24
… “And then shall be revealed the wicked one, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish.”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.4
… Then the Word, arming Himself against the lie, slays it with the breath of His mouth and brings it to naught by the manifestation of His coming.
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… Will any one now venture to say that this is a peaceful time with Christians, and not a time of persecution? A persecution indeed, such as never arose before, and such as no one perhaps will again stir up, except ‘the son of lawlessness
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.2
… For what the Son has said as proper and suitable to a Son only, who is Word and Wisdom and Image of the Father’s Essence, that he levels to all the creatures, and makes common to the Son and to them; and he says, lawless
St Ambrose of Milan † AD 397 On the Holy Spirit 3.7
44. But what should we say of the other points? We have heard that the Lord Jesus not only judges in the Spirit but punishes also. For neither would He punish Antichrist, whom, as we read, “the Lord Jesus shall slay with the Spirit of His mouth,”
St John Chrysostom † AD 407 Homilies on Second Corinthians 5
… and Christ too herein also doth discover His own majesty when He “shall consume” Antichrist “with the breath of His mouth, and bring him to nought with the manifestation of His coming.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… whose coming is after the working of Satan with all power and signs and lying wonders.”
St Augustine of Hippo † AD 430 City of God 20.12
… Or if by this fire coming down out of heaven and consuming them, John meant that blow wherewith Christ in His coming is to strike those persecutors of the Church whom He shall then find alive upon earth, when He shall kill Antichrist with the breath of His mouth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.3
… have that head, which “is lifted up above all that is called God, and that is worshipped;” so that in him especially is to be fulfilled, “He that exalteth himself shall be abased;” and when He to whom it is said, “Keep not silence, nor grow mild, O God,” shall “slay him with the breath of His mouth, and shall destroy with the brightness of His coming.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… again when writing to the same a second time he says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” And a little further on when predicting the destruction of antichrist he adds, “Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
… And then shall that wicked one be revealed, even him whose coming is after the working of Satan with all power and signs and lying wonders , with all deceivableness of unrighteousness in them that perish, whom the Lord shall consume with the word of His mouth and shall destroy with the brightness of His coming
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Tertullian † AD 220 The Five Books Against Marcion 5.16
… According, however, to Marcion’s view, it is really hard to know whether He might not be (after all) the Creator’s Christ; because according to him He is not yet come. But whichsoever of the two it is, I want to know why he comes “in all power, and with lying signs and wonders?”
Origen † AD 254 Origen Against Celsus 6.45
… For, far surpassing the help which these demons give to jugglers (who deceive men for the basest of purposes), is the aid which the devil himself affords in order to deceive the human race. Paul, indeed, speaks of him who is called Antichrist, describing, though with a certain reserve,
Origen † AD 254 Origen's Commentary on Matthew 12.2
… for that fire belonged to the same one as he to whom belonged those who carried off, and made three bands of horsemen against, the cattle of Job. I think, moreover, that in Isaiah—as if signs could be shown both from the earth and from heaven, the true being from God, but “with all power and signs and lying wonders”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.14
14. And who is this, and from what sort of working? Interpret to us, O Paul. Whose coming , he says, is after the working of Satan, with all power and signs and lying wonders
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
… Of him Paul too speaks on this wise. Having called him “man of sin,” and “son of perdition,” He added, “Whose coming is after the working of Satan, with all power and signs and lying wonders; and with all deceivableness of unrighteousness in them that perish.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
… And in the beginning of his rule, or rather tyranny, he assumes the role of sanctity . But when he becomes master he persecutes the Church of God and displays all his wickedness. But he will come with signs and lying wonders
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St Irenaeus of Lyons † AD 202 Against Heresies 5.28.2
2. And for this reason the apostle says: “Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness.”
Tertullian † AD 220 The Prescription Against Heretics 9
… nor have you anything further to do but to keep what you have believed provided you believe this besides, that nothing else is to be believed, and therefore nothing else is to be sought, after you have found and believed what has been taught by Him who charges you to seek no other thing than that which He has taught.
Tertullian † AD 220 The Five Books Against Marcion 5.16
… for which cause God shall send them an instinct of delusion (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness.”
Origen † AD 254 Origen Against Celsus 2.49
… “Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.13
… Paul the apostle in his epistle lays it down, and says, “They received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness.”
St Cyprian of Carthage † AD 258 On the Lapsed 33
… as it is written, “And God gave them the spirit of deadness.” And again: “They received not the love of the truth, that they might be saved. And for this cause God shall send them the working of error, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
Ver. 10 . “And with all deceit of unrighteousness for them that are perishing.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 42
… therefore also God shall send them strong delusion, that they should believe a lie; that they all might be judged who believed not the truth, but had pleasure in unrighteousness.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
… if another shall come in his own name, him ye will receive . And the apostle says, Because they received not the love of the truth that they might be saved, for this cause God shall send them a strong delusion that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness
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St Irenaeus of Lyons † AD 202 Against Heresies 4.29
… “And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity.”
Tertullian † AD 220 The Five Books Against Marcion 5.16
… Why, too, should Antichrist be slain by Him, whilst commissioned by the Creator to execute the function of inspiring men with their love of untruth? In short, it is incontestable that the emissary, and the truth, and the salvation belong to Him to whom also appertain the wrath, and the jealousy, and “the sending of the strong delusion,”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.24
… then the words “sent from God” will not appear to be applicable to John alone. The most evil of all, the man of sin, the son of perdition, is said by Paul to be sent by God:
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 63.2
… but if any man be a worshipper of God, and doeth His will, him He heareth.” Nevertheless the profound gloom of the falling darkness has so blinded the hearts of some, that they receive no light from the wholesome precepts, but, once turned away from the direct path of the true way, they are hurried headlong and suddenly by the night and error of their sins.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.17
… For by what power does this man work these things? Were it not God’s will, He would not have allowed them.” The Apostle warns thee, and says beforehand, And for this cause God shall send them a working of error ; ( send , that is, shall allow to happen ;) not that they might make excuse, but that they might be condemned
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 41
… Now Paul speaking concerning Antichrist said prophetically, that “God shall send them strong delusion,—that they all might be judged who believed not the truth, but had pleasure in unrighteousness.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… whose coming is after the working of Satan with all power and signs and lying wonders.” And again, shortly afterwards, “And therefore the Lord shall send unto them strong delusion, that they may believe a lie, that all may be judged who have not believed the truth.”
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Origen † AD 254 Origen's Commentary on Matthew 11.14
… said, in regard to the Pharisees, “Every plant which My heavenly Father planted not, shall be rooted up.” Now, to this we will say, that as many as on account of their perverse interpretation of the things in the law were not a plant of His Father in heaven, were blinded in their minds, as not believing the truth, but taking pleasure in unrighteousness,
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St Ambrose of Milan † AD 397 On the Holy Spirit 3.4
27. And the Apostle also teaches that the Holy Spirit sanctifies. For he speaks thus: “We are bound to give thanks to God always for you, brethren dearly beloved of the Lord; because God chose you as first-fruits unto salvation, in sanctification of the Spirit, and belief of the truth.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.14
… He has named the Father and has named the Son; Whom, then, has he joined with the Father and the Son except the Spirit? Who is the Lord Who establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is said farther on: “In holiness of the Spirit and belief of the truth.”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
Ver. 13 . “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 4
For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and “in the holiness of the Spirit of God,”
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
Ver. 14 . “Whereunto He called you through our Gospel to the obtaining of the glory of our Lord Jesus Christ.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.4.2
2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition,
St Basil the Great † AD 379 De Spiritu Sancto 29
… For I hold it apostolic to abide also by the unwritten traditions. “I praise you,” it is said, “that ye remember me in all things, and keep the ordinances as I delivered them to you;” and “Hold fast the traditions which ye have been taught whether by word, or our Epistle.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.12
… but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.10
… So also in another place we read: “Now may our Lord Himself, Jesus Christ, and God and our Father, Who hath loved us, and given us eternal consolation, and good hope in grace, console and strengthen your hearts.”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
Ver. 15 . “So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by Epistle of ours.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, “whether by word or our Epistle” (
John Cassian † AD 435 The Conferences of John Cassian 3.17
… “Now our Lord Jesus Christ Himself and God our Father who hath loved us and hath given us everlasting consolation and good hope in grace, exhort your hearts, and confirm you in every good word and work.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.16
Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or by epistle
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
… yourselves one to another in the fear of Christ.” Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, “that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.”
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
Ver. 16, 17 . “Now our Lord Jesus Christ Himself, and God our Father, which loved us, and gave us eternal comfort and good hope through grace, comfort your hearts, and stablish them in every good work and word.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… His words are “Now our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work.”
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1. WE BESEECH YOU, BRETHREN, BY THE COMING OF OUR LORD JESUS CHRIST, AND (repeat by the coming) OUR GATHERING TOGETHER UNTO HIM, — namely when Christ coming to us to judge the world, we in turn will come, and will be gathered unto him, and will meet him. Thus Chrysostom and Theophylactus. Whence it could be translated more clearly from the Greek with Vatablus, "and by our aggregation unto him," namely Christ. It is a beseeching and adjuration by the coming of Christ the judge, that is, by Christ about to come to judgment (for it is a hypallage), and by the salvation and aggregation of those same Thessalonians unto Christ, so that, as much as they revere Christ, and as much as they love their salvation, so much let them turn away from false teachers, and not believe those teaching that the day of judgment is at hand.
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2. THAT YOU BE NOT QUICKLY MOVED FROM YOUR SENSE, — that is, the opinion which you have held hitherto, and which you have been taught by me concerning the day of judgment, concerning Antichrist, and other signs which shall precede that day. This sense is evident from what follows, verses 4 and 5. NOR BE TERRIFIED NEITHER BY SPIRIT, — that is, by a false revelation, as if the Holy Spirit had revealed to some Prophet that the day of judgment was at hand: for these false teachers were boasting of such revelations and prophecies. Wherefore he commanded that such prophecies be tested and examined, in the First Epistle, chapter v, verses 20 and 21. NOR BY WORD, — supply, our word, or spoken by us: for the following passages in Greek show that this must be understood thus. NOR BY EPISTLE AS BY US SENT, — ὡς δι' ἡμῶν, that is, as if proceeding from us, both the word and the epistle. AS THAT THE DAY OF THE LORD IS AT HAND. — Namely, these false prophets were fabricating certain words as if spoken by the Apostle, and certain epistles as if written by him, by which they might persuade the people of their dogma, or rather their dream, namely that the day of judgment was at hand. Indeed, St. Gregory, St. Leo and other Fathers thought in their own age that the day of judgment was at hand, because from the years of Genesis according to the Septuagint they reckoned that the sixth and final millennium of the world was to be completed in their age, concerning which I shall say more in Apocalypse XX. Thus also St. Vincent Ferrer preached that he was sent by God to announce to men that the day of judgment was at hand. It is remarkable what Procopius and Leonardo Aretino write, in book I of the Gothic War, that under the Emperor Justinian a Sibylline oracle was spread abroad, that the world "with its offspring would perish:" when behold, a certain duke, named Mundus, who was to free Italy from the Goths, fighting unsuccessfully with them and being slain with his offspring, declared the oracle, and freed the world from fear of impending judgment.
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3. BECAUSE UNLESS THERE COME A FALLING AWAY FIRST, — supply, the day of the Lord shall not come. For falling away, in Greek it is ἡ ἀποστασία, in Syriac mardula: which corresponds to the Hebrew מרד mered, that is defection and rebellion by which someone departs from his prince and rebels against him, namely that notable, full and general defection (for this is signified by the article ἡ and the general name of apostasy, which is restricted or determined by no mention of nation or place here), by which namely most people and everywhere all nations shall depart and fall away both from the Roman empire, as Ambrose, Primasius and Sedulius explain, concerning which more at verse 6; then consequently from the Roman Pontiff and the Church, as Anselm; then finally from the faith and Christ. Whence Chrysostom, Theodoret, Theophylactus, Oecumenius and Augustine, book XX of the City of God, chapter XIX, interpret this falling away as Antichrist, by metonymy: because he himself will be the cause of universal apostasy, so that most people shall depart from Christ. But more properly we shall take this falling away as the universal defection of nations from the Roman Empire. The Apostle here sets forth two signs preceding the judgment: first, this universal defection; second, Antichrist himself, who shall immediately follow this defection, as will be more evident from what follows. Add, it is not correct, and very improperly, to call apostasy and defection itself Antichrist. Whence St. Augustine seems to have read apostate for apostasy: for he translates it, unless there come a renegade first, that is Antichrist, who will be a renegade and apostate from the Lord God. But the Greek, and Latin, and Syriac texts consistently have apostasy, not apostate; whence, as I have said, not Antichrist, but general apostasy is signified. AND THE MAN OF SIN SHALL BE REVEALED, THE SON OF PERDITION, — that is Antichrist, who will be a most wicked man, so that he shall not appear to be anything other than an instrument, slave and completion of sin; so much so that the whole universality of sin will dwell in him, as the blessed Irenaeus says. Second, Antichrist is called the son of perdition, that is most lost, and most worthy to be lost and to perish, so that he may seem to be born, as it were, from perdition itself for this purpose, that he may lose himself and others, and hurl them into perdition. Therefore "perdition" here can be taken in two ways: first, for wickedness and most wicked conduct, and then the word son is the same as devoted, prone, enslaved. For just as one is said to be a son of disobedience, pride, lust, who has wholly devoted and enslaved himself to disobedience, pride, lust: so is he called "son of perdition," who lives so wickedly and ruinously that he seems to have devoted himself to wickedness. Second, "perdition" here can be taken for damnation and hell, in which eternal death the damned are lost and perish, and then the word son is to be explained by worthy. For just as one is said to be "son of death and hell," who is worthy of death and hell: so is he called "son of perdition," who is worthy of perdition, so that he may be eternally damned and perish. See what is said at Ephesians II, 3. Thus "perdition" is taken, Proverbs XV, 11: "Hell and perdition are before the Lord: how much more the hearts of the children of men?" as if to say, God not only knows death and the state of the dead (for angels and demons also know this); but he also knows the very depths of hell, and who, and how many, and how much are to be damned, or are damned; how many places of hell are filled, how many still remain to be filled and by whom, how much, and in what manner: how much more does he know the secret thoughts and intentions of men? So also at chapter XXVII, verse 20: "Hell and perdition are never filled: likewise also the eyes of men are insatiable." Note: St. Augustine, book XX of the City of God, chapter XIX, understands this man of sin, that is Antichrist, not as a certain person, but as the whole multitude of the impious contrary to Christ. Which Beza and all the Novations eagerly seize upon: Antichrist, they say, is the whole body of ecclesiastical tyranny, which is and will be until the end of the world, whose head is the Pope, who is adored and carried about as God. But I say and assert, although Antichrist by etymology signifies that which is contrary to Christ, and thus according to the testimony of St. John, epistle I, chapter II, verses 18 and 22, all heretics are Antichrists: nevertheless it is certain and of faith that the Antichrist will be one man, and a certain person, whose name is still unknown, and who will be called Antichrist by way of eminence, because he will be the bitterest enemy of Christ. This is evident, because that same one is here called the man of sin, the son of perdition, showing himself as if he were God, that wicked one, whom the Lord Jesus will slay, etc. Where in the Greek the article ὁ is always added, which designates a certain person, ὁ ἄνθρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος, ὁ ἄνομος: could the Apostle have demonstrated and described a certain man more clearly? this will be more clearly evident in verse 11. And it is the sense and consensus of the whole Church and of all the Fathers, whom Sanderus cites, book On Antichrist, Bellarmine, book III On the Pontiff, and others. To St. Augustine I reply first, that he has nothing in common with heretics; for he himself does not call the Roman Pontiff Antichrist, nor the people or Church adhering to him; but the whole multitude of the impious, namely Turks, Saracens, Pagans, heretics and wicked Christians. But the head of this multitude is not the Roman Pontiff: for what right does he have over Turks, Saracens, Pagans? Indeed, this multitude has no head on earth, no man, no king, pontiff or monarch, who presides over it, as is evident. Therefore St. Augustine did not understand by Antichrist the Roman Pontiff, or any other man who presides over the multitude of the impious; but only the multitude itself of the impious and their congregation. Add that St. Augustine does not speak assertively, but doubtingly, and from the opinion of others, as is evident to one who observes: and only explains how Antichrist is said to sit in the temple of God, of which I shall speak presently; otherwise in the same chapter below Augustine twice says that Antichrist will be a particular man, and will come only at the end of the world. And this, as I have said, is the common opinion of the other Fathers, to which no one will prefer one Augustine (even if we were to concede that he held a different opinion, which nevertheless we do not concede), since Augustine himself would not have wished to prefer himself to it, or to oppose it. Thus elsewhere often, as is evident in the explanation of the Psalms, St. Augustine, omitting (yet not denying, but rather presupposing) the literal sense of Holy Scripture, passes over to the mystical or symbolic sense, as the more subtle, hidden and pious. For this is the genius of St. Augustine, that he feeds himself on new, ingenious and pious senses.
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4. WHO RESISTETH AND EXALTETH HIMSELF ABOVE ALL THAT IS CALLED GOD, OR THAT IS WORSHIPPED. — He explains the name of Antichrist, namely that he shall be opposed to Christ and God, and to every divinity. Ridiculous therefore is Wolfgang Musculus: Antichrist (he says) is the same as Vicar of Christ, such as the Roman Pope boasts himself to be, therefore he himself is Antichrist. First indeed, this is repugnant to the Greek ἀντί, which in composition signifies not a vicar, but an opposite, or one set against and equal. Thus ἀντίθεος among Homer and others is said, not of one who calls himself God's vicar, but of one who resisteth God, or who is equal to God and as it were set against Him. Thus ἀντίπαλος signifies an antagonist and rival in struggle. Thus ἀντιστράτηγος signifies not a vicar of the general, but one opposed to the general, or one who is in the place of the general, not as subject to the general, but as equal and set against him. Add, if Antichrist is the same as Vicar of Christ, then Peter and Paul and all the Apostles were Antichrists: for they themselves were Vicars of Christ. "For Christ, they say, II Cor. V, 20, we execute the office of legates, as God exhorting through us." For a legate executes the office of legation in the place of the king, and is the king's vicar. And cap. II, 10, Paul says that he absolved the incestuous man from excommunication "in the person of Christ;" therefore Paul bore not only the place, but also the person of Christ. Secondly, that Antichrist signifies, not a vicar, as Musculus wishes, but one contrary to Christ, is clear from John II, 22: "Who is a liar, but he who denieth that Jesus is the Christ? This is Antichrist, who denieth the Father and the Son." Again the same Apostle here teaches clearly: "Who resisteth and exalteth himself above all that is called God." Or, as the Greek now has it, ὑπὲρ πάντα λεγόμενον Θεόν, that is, above all who is called God. Our translator seems to have read, ὑπὲρ πᾶν τὸ λεγόμενον Θεός, and this better corresponds to the following σέβασμα. Whence it is clear, that Antichrist shall be contrary not only to Christ, but to all God. Or from this alone let wise men see the calumny and imposture of the Novatians, while they contend that the Roman Pontiff is Antichrist; for to pass over other things, this demonstration overturns this calumny. Antichrist shall deny Christ, and shall be contrary to Christ and God, nay he shall wish himself to be held and worshipped as God and Christ; but the Roman Pontiff does not wish to be worshipped as Christ, nor does he deny Christ, nay he believes in Christ, worships and adores Christ: therefore he is not Antichrist. Hence it is clear secondly, that the pride of Antichrist shall be so great, not only that he shall resist Christ and God, but also that he shall exalt and prefer himself to Christ and all God, and shall say that he is greater, and more to be worshipped and adored than Christ, and any God. Whence for that which Our translator renders, "or that is worshipped," in Greek it is σέβασμα, which the Magdeburg scholars render, worship; the Syrian, religion; better and more clearly Erasmus, Vatablus, and even Beza render: divinity, which by its majesty is to be venerated, and is worshipped and adored. For Antichrist shall wish not only to be worshipped above all worship and religion, but also above every divinity, nay he alone shall wish to be held as divinity and God. For Paul subjoins this: "So that he sitteth in the temple of God, shewing himself as though he were God;" or, as the Greek clearly has it, ὅτι ἔστι Θεός, that is, shewing that he himself is God. Whence it is clear that the name of God is here taken properly. Therefore the Novatians explain it wrongly thus: The Pope, they say, exalteth himself above all Gods, that is, kings and princes, who in Psalm LXXXI, 6, are called Gods, when it is said: "I have said, You are gods." Wrongly, I say: for what Gods the Psalmist understands there, he soon explains, when he subjoins: "And all of you the sons of the Most High." But here of Antichrist it is said, that he shall resist and exalt himself above all Gods and divinities, so that he sitteth in the temple of God, and wishes to be worshipped as divinity, shewing himself as though he alone were God. Gods therefore and God here signify not kings, but divinity itself, as all the Fathers teach, and Erasmus, Vatablus and Beza confess. The same concerning Antichrist Daniel teaches, cap. XI, vers. 36 and 37: "He shall be lifted up, he says, and magnified against every God, and against the God of gods he shall speak great things, and he shall not regard the God of his fathers, nor shall he care for any of the Gods, because he shall rise up against all things." Hence it follows that the Antichrist will wish to be worshipped with all divine worship and with all the acts of religion as if he were a deity, and consequently will wish to have sacrifices, temples, and vows made to himself; he will wish to be sworn by in his own name; he will wish to be adored, not only with dulia, but also with latria; he will wish to be invoked as the giver and author of all fruits, riches and goods, indeed as the author of all grace and glory. Which of the Pontiffs has hitherto so exalted himself as to wish to be worshipped in this way? Which kings and princes have been so foolish as to render him these honours? You will say: The Roman Pontiff is carried about in a golden chair, distinguished by a triple tiara in supplications, as if he were some deity, to whom kings and princes kiss his feet. I answer: This entire honour is not that of a deity, nor of latria, but far inferior to that, which many kings and princes also among various nations have usurped. For thus Abraham adored the sons of Heth, bowing himself to the ground, Genesis XXIII, 7. Thus the Saracens, Asians, Japanese, Chinese, when they wish to honour someone, prostrate themselves to the ground and strike their foreheads against the earth. Finally, the Church in its head the Pontiff predicted through Isaiah that this honour and reverence ought to be rendered by kings, cap. XLIX, 23: "And it shall come to pass, saith he, that kings shall be thy nursing fathers, and queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and shall lick up the dust of thy feet." Is it not more to lick the dust of the feet than to kiss the feet? This honour is owed to the Pontiff as a Hierarch, and as the supreme High Priest of sacred things and the Vicar of Christ; and consequently by this honour we venerate not so much the Pontiff as Christ in the Pontiff. For on account of Christ, and out of respect for Christ, whose place the Pontiff holds, we render this honour to the Pontiff. Whence it is clear that this honour is not contrary to the honour of Christ, nor does it diminish anything from the honour of Christ; rather it increases and amplifies the honour of Christ. For just as he who honours a legate honours the king who sent him; and the king thinks himself honoured if his legate is honoured; and conversely thinks himself despised if the legate is despised: so also Christ thinks himself honoured or despised when his vicars the Apostles and Pontiffs are honoured or despised. "He that heareth you, saith he, heareth me; he that despiseth you, despiseth me." Hence it follows secondly that the Antichrist will be an atheist, and when he shall have obtained full power, he will remove not only Christ, the idols and the gods of the Gentiles, but also the true God and his worship, as far as in him lies, from the world. For he himself alone will wish to be worshipped as God; for this is clearly signified by the words of Paul here. You will say: How then does Daniel, cap. XI, vers. 38, say of the Antichrist, through the type of Antiochus Epiphanes, that he will worship the god Maozim? I answer: Because the Antichrist, although he will wish to be worshipped publicly as God alone, will nevertheless privately worship his own demon, whom he will call the god Maozim, that is of fortitudes and fortifications; because by his aid, strength and power the Antichrist will subject all things to himself. Morally, St. Bernard, citing these words of the Apostle, serm. 4 in Vigilia Nativit.: "Every proud man, saith he, exalts himself above God. For God wishes his will to be done, and the proud man wishes his own to be done. God indeed in those things only which reason approves wishes his will to be done, but the proud man both with reason and against reason." SO THAT HE SITTETH IN THE TEMPLE OF GOD. — In Greek εἰς τὸν ναὸν τοῦ Θεοῦ, that is, he sitteth in the temple of God, that is, in the Church, as St. Augustine says, meaning: Paul: Antichrist, that is, the multitude of the impious will show himself as if he himself with his followers were the people and Church of God. Whence certain codices have λαὸν, that is, people, instead of ναὸν, that is, temple; but the following and preceding passages are opposed to this; for it follows: "Showing himself as if he were God." Therefore Antichrist will sit in the temple, not to show himself to be the Church of God, but to be adored as God. This is also signified by the word to sit: for it is not rightly said that the multitude of the impious sit in the Church, that is, occupy and arrogate to themselves the name, title and right of the Church; but it is rightly said of an idol, or of a most proud king, such as Antichrist will be, that he sitteth in the temple of God, to be adored as God. This is also signified by the preceding passages, namely that he will oppose and exalt himself above every divinity, so that he alone may be held and worshipped as a divinity. I say therefore that the Greek εἰς is often taken for ἐν, in the temple, that is, in the temple; and thus the Syrian, Chrysostom and others translate it everywhere. Antichrist therefore will sit in the temple, that is, in the temples of Christians; or more simply, in the temple of Jerusalem, which alone properly in the time of St. Paul was and was called the temple of God. This temple therefore in the time of Antichrist will be rebuilt in such a way by Antichrist as to be his throne as it were. For Antichrist will be a Jew and king of the Jews, and will have his kingdom not at Rome (for this will be overthrown before Antichrist by ten kings, as I shall show below), but at Jerusalem, and there Elias and Henoch contending and preaching against Antichrist will be slain by him, as is evident from Apoc. XI, 8, where it is said: "And he will kill them (the two witnesses of God, namely Elias and Henoch), and their bodies shall lie in the streets of the great city, which is called spiritually Sodom and Egypt, where their Lord also was crucified," namely Christ; but Christ was crucified at Jerusalem: therefore this great city, in which Elias and Henoch will be slain by Antichrist, will be Jerusalem, not Rome, or any other city. For Antichrist will persuade the Jews that he is the Messiah promised in the law, as is evident from John V, 43; and therefore, says Cyrillus, in Catechesis 15, he will build them a temple, so that he may be held to be the son of David, that is, the Messiah, and as another Solomon, who first built the temple. In this temple therefore Antichrist will sit, not as a Pope, or Bishop, as the Novatians wish, but as the Messiah, and as the Messiah will be adored by the Jews as God. For this is what Paul says here: "Showing himself as if he were God," and, as the Greek more clearly has it, ὅτι ἐστὶ Θεός, that is, that he is God. "For he will not," says Chrysostom, "lead them to idolatry; but he will be some ἀντίθεός, destroying all gods, and will command himself to be worshipped and venerated as God, and to be placed in the temple of God, not only in Jerusalem, but also in the Churches. Showing himself to be God: he did not say he is God, but attempting to show. For he will do great works and will perform wonderful signs." Ambrose, Theophylactus, Oecumenius, Anselm and all the other Fathers everywhere teach the same, whom Bellarmine cites, lib. III De Pontifice, cap. XIII, and Francis Suarez, III part., Quaest. LIX, art. 6.
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5. DO YOU NOT REMEMBER, — In Greek it is, οὐ μνημονεύετε, that is, do you not remember? Thus Ambrose and others.
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6. AND NOW YOU KNOW WHAT RESTRAINETH (namely the coming of Antichrist and the day of judgment), — namely the mystery of iniquity, as follows, which already worketh, until he be taken out of the way: namely that Nero and the like still rule, and that the general falling away and defection from the Roman Empire has not yet come; because the sins of the Romans are not yet fulfilled. Thus Chrysostom, Ambrose, Theophylactus, Oecumenius and Augustine above, Jerome, Quaest. XI to Algasia; Cyrillus, Catech. 15; Lactantius, lib. VII, cap. XV. All of whom say that not merely the decline of the Roman Empire, or the change of dominion or seat, as heretics wish; but the complete desolation of it and the rebellion of all nations against it, will cease before the coming and kingdom of Antichrist; and this is what the following verse says, Paul, "until he be taken out of the way," that is, the Roman Empire be utterly removed. Add that the city of Rome itself will then be completely desolated and burned, as is evident from Apoc. XVII, 16, of which more in the following verse. From this place and from Daniel, cap. VII, vers. 22, 25 and 26, and Daniel XII, 11 and 12, all the orthodox teach that Antichrist will come only at the end of the world. THAT HE MAY BE REVEALED, — he (whence the Greek add αὐτὸν) man of sin, namely Antichrist.
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7. FOR THE MYSTERY OF INIQUITY ALREADY WORKETH. — First, Cajetan: "mystery," he says, that is, the hidden measure of the iniquities of the Romans already worketh, and is gradually perfected and fulfilled; which being fulfilled, the Roman Empire shall be taken away. Second, certain others explain it thus: "mystery," that is, the hidden, secret and symbol of iniquity already worketh, namely Nero himself already reigning; in whom lies hidden a great mystery, namely that he himself shall be Antichrist. For they think that Nero is not yet dead, or certainly shall be raised up at the end of the world, so that he himself shall be Antichrist. Thus Victorinus, in chapter XVII of the Apocalypse, and many of the ancients, as St. Jerome testifies in chapter XI of Daniel. Whence St. Augustine, book XX of The City of God, chapter XIX: "Some," he says, "suspect that he (Nero) shall rise again and shall be Antichrist. But others do not think him slain at all, but rather withdrawn when he was thought to be slain, and living in secret in the vigor of that age in which he was, when he was believed to be dead, until in his own time he shall be revealed and restored to his kingdom. But this presumption of those who hold this opinion greatly amazes me." This suspicion of those who held it was aided by the fact that even among the Gentiles a rumor was spread that Nero was not slain, but withdrawn from death. Thus Suetonius in Nero, chapter LVII: "There were not wanting," he says, "those who for a long time adorned his tomb with spring and summer flowers, and now brought forth his images in the toga on the rostra, now published edicts as if he were living and would soon return to the great misfortune of his enemies. Nay, Vologeses, king of the Parthians, sending legates to the senate concerning the renewal of alliance, earnestly begged that the memory of Nero be honored. Finally, when after twenty years, while I was a young man, there arose one of uncertain condition who claimed to be Nero, his name was so favorable among the Parthians that he was greatly aided and scarcely given up." Thus Suetonius. But Tacitus expresses the same thing more clearly in these words: "At the same time, Achaia and Asia were falsely alarmed, as if Nero were coming, with various rumors about his death, and many feigning and believing that he was alive." Hence partly from this rumor of the Gentiles, partly from the passage of Paul, some have thought that Nero would return, so that he might be Antichrist, or certainly the associate and colleague of Antichrist. Thus among others Severus Sulpitius, book II of his History: "Whence," he says, "it is believed that, although he (Nero) himself pierced himself with the sword, his wound being healed, he was preserved, according to that which is written of him (tell me, I pray, where?). So that his wound being healed, he was withdrawn, to be sent forth at the end of the age, so that he might exercise the mystery of iniquity." And what you may wonder at, Severus attributes this opinion to St. Martin: "When," he says, "we asked him about the end of the age, he said to us that Nero and Antichrist would come first; Nero in the Western region, ruling over ten kings subdued; persecution to be exercised henceforth, so that he might compel the idols of the Gentiles to be worshipped. But by Antichrist the Eastern empire would be seized: who indeed would have Jerusalem as the seat and head of his kingdom: by him the city and temple would be repaired. His persecution would be such that he would compel Christ the Lord to be denied, confirming himself rather to be Christ, and commanding all to be circumcised according to the law; and Nero himself finally to be slain by Antichrist, and under his power the whole world and all nations to be brought into subjection." But if it be true that St. Martin said these things, he did not say them as a prophet, but as recounting and narrating those things which some had thought, partly from the rumor of the Gentiles, partly from this passage of St. Paul, as I have said. Moreover, these dialogues, entitled the Postumianus and Gallus (for they are so inscribed, because these are the speakers), were in the Roman Council under Gelasius, in the decree concerning apocryphal books, reckoned among the apocrypha. But this opinion is rash and lacks foundation: for it is certain from Suetonius, Tacitus and others that Nero was slain and dead; and that he would rise again neither Paul nor any other Prophet predicted. Add that by the mystery of iniquity, Antichrist is not understood, but the precursors of Antichrist; this is clear from the following verse, where Paul adds: "And then (namely after this mystery is fulfilled) shall be revealed that wicked one (namely Antichrist), whom the Lord Jesus shall slay with the spirit of his mouth." Finally, when Paul wrote these things, Nero had not yet reigned: for this epistle, as I said at the beginning, was written in the year of Christ 53, when Claudius still reigned: for Nero succeeded Claudius in the year of Christ 57. Yet this passage can be understood of Nero, not as actually reigning, but as about to reign shortly, as I shall now say. I say therefore that "mystery" here is the same as a figure and type of Antichrist, and of his supreme iniquity: for all iniquity and the filth of all sins will be seen to be collected in Antichrist and in the kingdom of Antichrist. Whence the Syriac translator renders it, the mystery of that iniquity (namely of Antichrist) now begins to work diligently. Thus in Apoc. XVII, 7, a sacrament, or as it is in Greek, a mystery, of the woman is called the secret signification and representation of the woman, or that which typifies the woman whom St. John saw, which signified Rome and the Roman Empire. Thus in Apoc. I, 20, the sacrament of the seven stars is called the very secret signification of the seven stars. Thus in Daniel II, 18 and 36, the sacrament of the dream of Nebuchadnezzar is called the very signification of the dream. By this mystery, however, Paul understands Simon Magus and his followers, the precursors of Antichrist; so that Paul says here the same thing that John says in his first epistle, chapter II, verse 18: "Now there are many Antichrists." Or rather he understands Nero himself with his associates and his rabble of wicked men, and other Roman Emperors, who either preceded Nero or followed him; who ruled with great arrogance and tyrannically, and persecuted Christ and Christians; such as Caius Caligula, Hadrian, Decius, Elagabalus, Diocletian and others for three hundred years. For concerning these he adds: "Only that he who now holdeth, may hold, until he be taken out of the way." For Nero was equally with Antiochus Epiphanes a notable type and figure of Antichrist, because he was a most proud, most luxurious, most powerful, most wicked monarch, he favored Simon and other magicians, he was an enemy of Christ and Christians, who first stirred up a solemn persecution against them, and wished to be worshipped as God, and was a most great tyrant, such as Antichrist will be, as if to say: Nero and similar tyrants are now already moved and work by the same spirit by which Antichrist himself will be moved, the head and prince of all iniquity; and therefore his "mystery," that is his figure and type, and his precursors are. Thus Chrysostom, Ambrose, Augustine, Jerome above. Paul therefore wishes to say: This mystery is what detains and delays the coming of Antichrist, because namely it is necessary that Nero and the like, as types and figures, should precede Antichrist himself, and as it were bring him forth, says Anselm. For just as Moses, John the Baptist and the Prophets preceded Christ, and prepared the way for him: so it is fitting that Nero and tyrants should precede Antichrist, and gradually prepare the way for him by their crimes, so that when Antichrist comes he may be able to bring forth and pour out all his iniquity. Hence secondly, with Theodoret and Augustine above, and with Anselm, the "mystery of iniquity" can thus be understood here, that is, iniquity secret and mystical, that is, cloaked under the title and name of piety or legitimate dominion and empire, is now working secretly in the impious hypocrites and heretics, and especially in the most impious Nero; which gradually creeps forth and grows, until through Antichrist it bursts forth into public iniquity. For this is what the Greek (ἐνεργεῖται) means, that is, it exerts its force. Just as therefore a coal of fire among wood secretly exerts its force and burns what is near it, and gradually creeps forth, until it breaks out into a manifest flame and conflagration: so iniquity kindled by the demon secretly exerts its force in the impious and creeps forth, until it breaks out into the public flame of all crimes under Antichrist. ONLY THAT HE WHO NOW HOLDETH, MAY HOLD, UNTIL HE BE TAKEN OUT OF THE WAY. — That is, as Augustine says above, he who holds the faith of Christ, may hold it until the mystical iniquity, that is the hidden iniquity, grows into a great people: and thus when Antichrist is taken out of the way, that is, departs from the midst of the Church, he openly declares war against it. But this sense tears apart the words which Paul joins together. For "be taken out of the way" Paul joins with what immediately precedes, "he who holdeth, may hold": Both therefore are to be referred to the same thing. St. Augustine, however, refers "he who holdeth, may hold" to the pious faithful and to the faith of Christ; but "be taken out of the way" he refers to Antichrist and the assembly of the impious. It must be noted therefore that these words depend upon the preceding verse, and explain what it is that delays the coming of Antichrist, namely that Nero and the Roman Emperors hold the Empire, until it be overthrown and taken away from the midst. Thus Chrysostom, Theophylactus and the Fathers everywhere, as I have said: indeed also Erasmus and Beza. Whence the Syriac here translates, only (namely this is what delays the coming of Antichrist) that he who now delays (the dominion of the world), be taken from the midst, and then that wicked one, Antichrist, shall be revealed; the Greek texts have thus, μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται, that is, only he who delays now, until he be taken from the midst. Where necessarily either it is lacking, or is understood (as Erasmus and Beza confess) κατεχέτω, that is, let him delay, as Our translator renders it. Whence note secondly, with Chrysostom and Theophylactus: Paul speaks here very covertly and obscurely concerning Nero and the Roman empire, not from fear, but prudently, lest he stir up Nero against himself and the Christians without cause. For if he had said plainly that Nero was the mystery of iniquity and a figure of Antichrist, and that the Roman empire would be dissolved, both Nero and the Romans would have risen up against him as an impostor, and would have buried him alive, and other faithful with him, as those who prophesied and rejoiced over the demolition of so great an empire, as Theophylactus says. Note thirdly: Paul alludes to the seventh chapter of Daniel (as the most certain, most well-known and most celebrated chronologist of all times): where Daniel recounts in order the principal empires and monarchies of the world succeeding one another. The first was that of the Assyrians and Babylonians, which was represented to Daniel by a lion; the second of the Persians, signified by a bear; the third of the Greeks, signified by a leopard; the fourth and last of the Romans, signified by a beast with ten horns. After which, as Daniel says, an eleventh little horn (that is, Antichrist) shall rise up, and shall grow, and shall make war against the Saints, and shall prevail, until the Ancient of Days come, that judgment and kingdom may be given to his saints. "And he shall speak words (says Daniel) against the Most High (Antichrist), and shall wear out the Saints of the Most High; and he shall think himself able to change times and laws; and they shall be delivered into his hand until a time, and times, and half a time; and judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end; but the kingdom, and power, and the greatness of the kingdom, that is under the whole heaven, shall be given to the people of the saints of the Most High: whose kingdom is an everlasting kingdom, and all kings shall serve him and obey him." Daniel therefore teaches first that the Babylonians reigned; that they were afterwards subdued by the Persians, and the Persians by the Greeks, and the Greeks by the Romans, and that the kingdom of Antichrist would succeed the Romans for a brief time, which would be overthrown by the glorious and eternal kingdom of Christ the Judge and the Saints. To this therefore Paul alludes here, as if to say: All other monarchs and tyrants, namely the Babylonians, Persians, Greeks have already passed away: there remain Nero and the Romans, who now hold the empire, until it be taken away, and then Antichrist shall come; and soon after Christ the Judge, who shall slay Antichrist by the spirit of his mouth, and shall bring in and establish his kingdom with the Saints eternal. Thus Chrysostom, Theophylactus and others. In a similar mysterious and prophetic manner St. John describes these same things, Apocalypse xvii, 9: "There are, he says, seven kings. Five have fallen, one is, and another has not yet come: and when he shall come, he must remain a short time." Then he adds that ten kings shall be subject to him. "These, he says, shall fight with the Lamb (Christ), and the Lamb shall overcome them: because the Lord of lords is; and King of kings, and they that are with him, called, and chosen, and faithful." Where, as Ambrose, Bede, Richard, Ribera and others teach, by seven kings is signified the conspiracy of tyrants, who in seven ages of the world have persecuted, do persecute and shall persecute the Church. Whence he says five have passed, the sixth still is, the seventh shall reign for a short time. The first king was Cain with giants and other tyrants, who in the first age of the world, that is from Adam until the flood, persecuted the pious and the Church. The second king was Nimrod, and Meropes the architect of the tower of Babel, who from Noah until Abraham (for this is the second age of the world) harassed the faithful. The third king, who in the third age of the world, which runs from Abraham to Moses, oppressed the pious, was Pharaoh and similar ones in Egypt and Sodom. The fourth was Jeroboam, and other impious kings of Israel and Judah, who in the fourth age of the world, namely from Moses until the Babylonian captivity, introduced golden calves and idols. The fifth was Nebuchadnezzar with Antiochus Epiphanes and others until Christ: for this is the fifth age of the world. The sixth was Nero and the other Roman Emperors, who are, have been, or will be from Christ until Antichrist. The seventh will be Antichrist, who will reign for a short time, namely three and a half years, and will be overthrown by Christ the judge. From what has been said, it is deduced first, that it is certain the Roman Empire is the last, and will endure until the end of the world; then indeed it will be changed into another empire (namely that of Antichrist), but a brief one. This is evident from the cited passage of Daniel, chapter vii, verses 21, 22, 25, 26, 27, and Apocalypse xvii, verses 9 and 10, and from Paul here, and it is the common tradition of the Fathers, as witnessed by St. Jerome in chapter vii of Daniel, and, as it appears, Apostolic. Second, the same authorities certainly teach that the Roman Empire will be destroyed, either by Antichrist himself, or shortly before him. Third, Rome at the end of the world will return to its former dignity of Empire, and to wickedness, and from Christianity to paganism, and will expel its Pontiff, and will persecute the faithful adhering to him, as it did in the time of Nero, Decius and other pagan Emperors. Whence in Apocalypse, chapters xvii, xviii and following, Rome at the end of the world, about to come, is called "Babylon the great harlot, sitting upon seven mountains, drunk with the blood of the Saints and Martyrs of Jesus, who has made all nations drink of the wine of the wrath of her fornication;" that is, the punishments of her idolatry (for this is called fornication by the Prophets) and of other consequent wickedness, she has brought upon all nations, by this very fact that she has compelled them to imitate her idolatry and other wickedness. Fourth, the Fathers and interpreters agree and teach from Apocalypse xvii, 12 and 16, compared with Daniel vii, 8 and 24, that before Antichrist, while Rome and the Roman Empire stand, there will be ten kings who are lords of the whole world, who will seize Rome, overthrow it, burn it, Apocalypse xvii, 16, and throughout chapter xviii. And these will divide the Roman Empire, as St. Jerome and others say. Moreover Antichrist from among these ten kings will successively invade and overthrow three, as Daniel says, namely the king of Ethiopia, the king of Libya and the king of Egypt, as Jerome, Theodoret, Cyril and Irenaeus relate. By this disaster the other seven kings, being terrified, will submit themselves to him, and Antichrist will be the one king and monarch of all. Whether, however, these ten kings will overthrow Rome before Antichrist, or rather under Antichrist, is doubtful, which I have discussed in Apocalypse xvii, 16. Beza objects secondly: The Roman Empire has already ceased; therefore Antichrist comes. The antecedent is proved, because a Roman emperor no longer rules in Rome, but the Pontiff has occupied Rome: he therefore seems to have destroyed the Roman Empire, and consequently to be Antichrist. I answer, that Rome is one thing, the Roman Empire another: for the Roman Empire and the Roman Emperor can exist without Rome. For as long as one Roman Emperor succeeds another in the same power and dignity, as we have seen done hitherto, whether he rules in Rome or not, whether he holds more provinces or fewer, he is and is called a Roman Emperor, and holds the Roman Empire. This is evident first, because when Rome was captured by the Huns and Goths, namely by Attila, and afterwards by Genseric, the Roman Empire did not cease, nor did the Roman Emperor; just as the Roman Pontiff did not cease to be St. Leo. For Honorius remained Roman Emperor at that time, although he dwelt in Ravenna. Again, Valens, Arcadius, Theodosius and the others down to Justinian were Roman Emperors, and yet they lacked Rome. Second, this is evident from the common sense of all: for all call the modern Emperor Rudolph a Roman Emperor. The Lutherans themselves call their Electors the Electors of the Emperor, or King of the Romans. Finally, the Emperor receives the crown in Rome and is inaugurated there. Third, the Roman Empire will be destroyed and divided at the end of the world by ten kings, who will be enemies of the Roman Empire and Emperor; and afterwards Antichrist will come, as I have already shown: but the Pontiff is not an enemy, but a friend and preserver of the Roman Empire and Emperor, and occupies Rome and other places, not by invasion, but by donation and consent of Emperors and Princes; and this many centuries before the end of the world. Again, the Pontiff is not a king, much less the same as the ten kings. Finally, the Pontiff did not destroy the Roman Empire, nor divide it into ten kings: therefore the destruction of the Roman Empire, which must precede the coming of Antichrist, of which Apocalypse, Daniel and Paul speak, was not brought about by the Pontiff; and much less is the Pontiff Antichrist. Finally, note here: This sign of the secession and overthrow of the Roman Empire is gradually being fulfilled, as the Roman Empire gradually declines and fails, and at the same time the Gospel is gradually spread among the Japanese, Indians, Chinese, and throughout the whole world; which is the second sign of the coming of Antichrist and judgment, given by Christ to his disciples asking about this matter, Matthew xxiv, 3: "This Gospel of the kingdom, he says in verse 14, shall be preached in the whole world, for a testimony to all nations; and then shall come the consummation."
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8. AND THEN SHALL THAT WICKED ONE BE REVEALED (Antichrist, who by antonomasia is called ὁ ἄνομος, that is, that wicked and impious one), WHOM THE LORD JESUS SHALL KILL WITH THE SPIRIT OF HIS MOUTH, AND SHALL DESTROY WITH THE BRIGHTNESS OF HIS COMING. — Note: The spirit of his mouth does not signify the preaching of the word of God, because this will not kill the Antichrist; indeed, at the end of the world the Antichrist will take it away, when he shall kill Elias and Henoch: wherefore the Apostle, explaining this, adds: "And shall destroy with the brightness of his coming." Therefore Christ shall kill the Antichrist with the spirit of his mouth when he shall destroy him with the brightness of his coming unto judgment; but Christ shall not then come to preach, but to judge: therefore the spirit of Christ's mouth is not preaching, but rather sentence and judgment of condemnation. I say therefore: Christ shall kill the Antichrist with the spirit of his mouth, that is, by his command, by his word, by his sentence, as if by a deadly breath he shall blow upon and slay him. Paul alludes to or rather cites Isaiah xi, 4: "He shall strike (Christ) the earth (the sinners of the earth) with the rod of his mouth, and with the spirit of his lips he shall slay the wicked." Where for rod, in Hebrew it is שבט schebet, that is, a sceptre. He calls the sceptre of his mouth the ruling, most powerful and most efficacious dominion, command and sentence, by which Christ shall kill the Antichrist and all the wicked. "For in the same manner (as Theophylactus says from Chrysostom) as fire, even before his coming, when it is still far off, causes even small creatures to become torpid and stupefied and consumes them: in this way Christ, either by command alone, or by the breath of the Holy Spirit, shall fully destroy and obscure the Antichrist himself, and by his coming alone shall abolish him, that is, shall render him altogether void and ineffectual: for when he shall have been seen, he shall stop the deception." Note secondly. For "shall destroy," in Greek it is καταργήσει, that is, he shall render ineffectual, powerless, weakened, vanished, he shall take away all vigor and strength from him, so that with spirit and life failing and vanishing he shall die and perish. Note thirdly: For "brightness," in Greek it is ἐπιφανείᾳ, that is, as the Syriac has it, revelation, or appearance; or, as Augustine, lib. XX De Civit., cap. XIX, illumination of his presence; or, as Vatablus, the brightness of his coming. It signifies therefore by light, brightness and splendor, which as it were a herald shall go before Christ coming to judgment, and shall be a sign that the Antichrist is to be destroyed and scattered, just as when the sun comes forth clouds and darkness are scattered and vanish; so that by fear alone, says Anselm, of Christ coming, that pestilent one shall die. Note here: Before the day of judgment the Antichrist shall be killed. For after his death there shall be given to men at least forty-five days of penance, as is evident from Daniel xii, 12; therefore Paul signifies only this much here, that before the signs which shall precede judgment and Christ the judge, certain things of unusual brightness from heaven as it were by lightning, the Antichrist is to be struck down and blown upon by Christ. You will say: In Apoc. xix, 20, it is said that the beast, that is, the Antichrist, together with his forerunner and the false prophet is to be sent alive into hell; how therefore is it said here that he is to be killed? I answer: For "shall kill," in Greek it is ἀναλώσει, that is, he shall consume, destroy, lose; so that on earth among living men he shall cease to be, and shall be cast down into the eternal death of hell. Christ therefore either by himself, as Lactantius teaches, lib. VII, cap. xix; or rather, as others say, through Michael the Archangel, the minister of his sentence, his executor and his herald unto judgment, shall cast down the Antichrist, and the earth opening shall swallow him, and demons shall snatch him alive into tartarus, whether he arrive there alive or not, but be killed on the way: for both are probable; as concerning Core, Dathan and Abiron (of whom it is said Num. xvi, 33: "They went down alive into hell, covered with earth") some think they remained alive and arrived in hell; others think they began to go down alive, but in the very descent were dead before they reached hell, so that τὸ "went down alive" signifies the action begun of descent, not completed. Both probably, but the latter more probably. For indeed a general sentence of death has been passed upon all men: "It is appointed," says the Apostle Hebrews ix, 27, "unto men once to die, and after this the judgment." And this Paul signifies here, when he says "shall kill" him, or, as it is in Greek, ἀναλώσει, that is, shall consume him. In the very descent therefore to the infernal regions the Antichrist shall be killed; yet he is said to be sent alive into hell, because he shall begin to be sent down alive and to descend; but on the way, before he reaches hell, he shall be suffocated and killed, as I have already said of Core. St. Jerome and Theodoretus add in cap. xi of Daniel, and St. Thomas here, that this shall be on the Mount of Olives: for Christ shall come thither to judgment, and shall judge in the valley of Josaphat, as it is said in Joel III, 2, which is near the Mount of Olives; so that just as Christ ascended into heaven from the Mount of Olives, so the Antichrist shall be cast down and shall descend into tartarus from the same place.
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9. WHOSE COMING IS ACCORDING TO THE OPERATION OF SATAN IN ALL POWER (δυνάμει, that is, potency), AND IN SIGNS, AND LYING WONDERS, — that is to say, In whose coming, or through him who comes, Satan will work and display all his power, all his signs and lying wonders. Note: The Greek word παρουσία signifies both coming and presence; and it can be taken both of presence and coming into the world, and of coming into the kingdom, so that it signifies both the origin, birth and upbringing of Antichrist, and his life and rule will be according to the operation of Satan: yet the Apostle here means more the latter, namely that Antichrist will have the assistance of Satan, and Satan operating in him and through him, as Theophylactus says. Whence he adds: "In signs and wonders," namely which Antichrist will perform so that he may seduce men. Hence note secondly: Some have thought that Antichrist would be the devil incarnate, so as to be opposed to Christ God incarnate; so that, just as the Word through assumed humanity worked and displayed his power, so Satan through assumed flesh, or thus work and display his power. Thus Theodoret seems to speak. But because it cannot be that the devil or any other creature can hypostatically assume flesh or another creature, as God assumed human flesh, as the Theologians teach; hence secondly, Hippolytus the Martyr, On the Consummation of the Age, holds that Antichrist will be a demon, not incarnate, but appearing in flesh, and assuming false and phantasmal flesh from a false virgin. Thirdly, others among Rabanus, in the treatise On Antichrist, think that Antichrist will not be a demon, but a man; who nevertheless will be conceived from a virgin by the work of a demon, as Christ was conceived from the Virgin by the Holy Spirit. But a demon cannot make a virgin fruitful, unless as a succubus he has obtained human seed from elsewhere, which he then infuses into the virgin's womb, and therefore she will not remain a virgin who has been impregnated by him: but in the manner of other women in childbirth, with the barriers of virginity opened, she will conceive and give birth. Fourthly, more probably Francis Suarez and many others wish Paul to signify by these words that Antichrist will take upon himself all the operation of the devil from childhood, and that the devil first, in the womb of Antichrist's mother, will so temper the humors that Antichrist's temperament and complexion will be most inclined to all vices. And this seems to be what St. Jerome wishes, when in chapter sixteen of Isaiah he calls the demon the father of Antichrist. Secondly, from infancy the demon will fill Antichrist with his malice, not as if Antichrist were to be possessed by the demon corporally, as one seized by possession: for thus he would not be free, nor would he sin; but because the demon will always and in all things rule and govern him from childhood, as Damascene says, book IV On the Faith, chapter twenty-seven. Thirdly, in manhood the demon will work through Antichrist not only all wickedness and iniquity, but also all signs and lying portents, all flattering speech, wisdom, threats, terrors and torments, and will display all his power, to deceive and allure all men from Christ to himself; and this is especially what Paul wishes, when he says: "Whose coming is according to the operation of Satan." In signs and lying wonders. — Note: Neither Antichrist, nor the demon, nor angels can perform a true miracle; but God alone. For a miracle is that which is done beyond all the power of nature, and which exceeds and transcends the forces of all natural causes and creatures: therefore Antichrist will perform miracles not true, but false and lying. Note secondly: The miracles of Antichrist are called lying in four ways, namely, in respect and regard of all causes. First, in respect of the final cause: because Antichrist will perform them for the purpose of leading men into falsehood and error, namely so that through these miracles he may prove himself to be the Messiah and God, as Christ did. Thus Ambrose and Chrysostom. Secondly, by reason of the efficient cause, because their architect will be the father of lies, namely the devil. Thirdly, by reason of the material cause, as Theodoret teaches: for many of these miracles will be sleights of hand, by which he will fascinate the eyes, so that he may appear to do what he does not really do. For Antichrist will be, says Cyril, Catechesis 15, most skilled in magic. Fourthly, in respect of the formal cause, because those of these which will not be sleights of hand will be done naturally through the hidden application of natural causes. Whence they will indeed be wonderful, yet not miracles, which exceed all the powers of nature. Note thirdly: In the Apocalypse, chapter xiii, three miracles of the Antichrist are described. First, verses 3 and 11, that one of the kings subject to him, or rather himself wounded by a mortal wound (received in war, or otherwise) he will heal. Where observe that this wound will not truly be mortal, but either it will appear such to men only, yet will not be so in reality; or if it will truly be incurable, that will be only with respect to art and human aid: for to a demon who knows and pervades our entire body thoroughly, it will naturally be curable, and therefore the cure neither transcends the power of a created agent, nor will it be a miracle. Secondly, in the same place, verse 13, that he will make fire descend from heaven: but the demon can naturally do this also, as we know he stirs up lightning, thunder and tempests, by exciting vapors and clouds. Thirdly, in the same place, verse 15, that the prophet and precursor of the Antichrist will make his statue speak: but thus the demon has spoken through idols, and still speaks through pythons naturally. The Sibyl adds, in book III of the Oracles, other miracles, namely, that the Antichrist will stop the sea, mountains, sun, moon, and will raise the dead to life. But, she says, these will not be true signs, but he will deceive: for most of his wonders will be illusions, by which he will trick the eyes of men, just as already through his mountebanks and illusionists the demon tricks the eyes of men. Similar things concerning the Antichrist are related by Methodius, Bishop and Martyr, in his Revelations, which are cited in volume II of the Library of the Holy Fathers: "He will perform," he says, "many sophistic signs and wonders; the blind will see, the lame will walk, the deaf will hear, the possessed will be cured, he will turn the sun into darkness and the moon into blood apparently." For he himself will wish to be held as Christ, and therefore will do those things which the Prophets predicted concerning Christ, and which the Evangelists narrate that Christ did. And Hippolytus the Martyr, in his discourse On the Consummation of the World: "He will cleanse lepers," he says, "will raise up the paralyzed, will cast out demons, will announce distant things no otherwise than present things, will raise the dead, will move mountains before the eyes of spectators, will walk with dry feet upon the sea, will draw down fire from heaven, will turn day into darkness, and night into day, will move the sun whither he pleases. And, to say it once for all, all the elements of earth and sea, by the force of the offered appearance, he will demonstrate to obey him before spectators." And St. Ephrem in his treatise On the Consummation of the World and the Antichrist: "He will move mountains and islands deceptively," he says, "and indeed a mountain will appear to run before all spectators, although it will not at all be moved from its foundations: he will walk upon the abyss, and in it will feign himself to walk as upon the earth. There will be great tribulation in those days, when he will show himself as God with terrible portents, flying through the air, and all demons in the form of angels with fear before the tyrant will be seen flying aloft in the air."
2:10
10. AND IN ALL SEDUCTION OF INIQUITY TO THOSE WHO PERISH, — that by every art and manner he may seduce men to iniquity, so that they perish and are damned. Note: The Antichrist will employ these artifices to entice men. First, by great affability and grace, insinuating himself and winning the favor of men. Second, by simulated sanctity. Third, by his incredible wisdom and eloquence; for he will be skilled in all arts and Scriptures, as Anselm says. Fourth, by promising and bestowing vast riches upon his followers. Fifth, by inflicting upon those who resist him terrible fears and exquisite torments. Sixth, by working signs and wonders to astonish the simple. Finally, he will learn from his demon every art of deception. Note: Τὸ in those, or, as it is in Greek, in those who perish, signifies that these arts will be effective upon light men, the impious, and therefore the reprobate, who will perish in eternal death, and thus they will be seduced by these arts, and consequently will perish and be damned. It especially denotes the Jews, as I shall presently say. For other prudent and steadfast men will easily see through these arts and impostures, nor will they allow themselves to be seduced by them, but will resist the Antichrist even unto death, and therefore will obtain the crown of martyrdom. BECAUSE THEY RECEIVED NOT THE CHARITY OF TRUTH, THAT THEY MIGHT BE SAVED. — "The charity of truth," first, according to Anselm, is true charity, or the charity and spirit of Christ, true and truly lovable. Second, as Chrysostom, Theophylactus, and Oecumenius hold, "the charity of truth" is Christ, who is both, namely both charity and truth, and on account of both came into the world; namely, that he might deliver himself to us with most true charity, and that he might teach us to embrace and imitate his charity and truth. Whence St. Cyprian, in epistle 35 to Cornelius, reads, "because they had not the love of truth." Third, "the charity of truth" is love, or, as Ambrose says, "the love of truth," that is to say, Because they had not the love of truth, because they were unwilling to love truth; therefore God will send them the operation of error through the Antichrist. Thus Vatablus. This sense is easier and clearer, and more connected with the following verse; for oppose the love of truth to error, or to the love and embrace of error. By a tacit name he denotes the Jews: for hence the Fathers teach that the Antichrist will come especially for this reason, that he may deceive the Jews, and this as a punishment for their unbelief, by which they were unwilling to receive Christ, who exhibited to the Jews so many true miracles, so true a faith and doctrine, so pure morals and life. The same thing is signified by Christ, in the Gospel of John, chapter 5, verse 43: "I am come," he says, "in the name of my Father, and you receive me not: if another (the Antichrist) shall come in his own name, him you will receive." Whence it follows:
2:11
11. THEREFORE (namely because they were unwilling to receive the truth and the love of truth) GOD SHALL SEND THEM THE OPERATION OF ERROR, THAT THEY MAY BELIEVE A LIE. — For "the operation of error," in Greek it is ἐνέργειαν πλάνης, that is, as the Syriac has it, the efficacy of seduction or imposture, namely those miracles and other artifices of deception by which, as I have said, the Antichrist will powerfully and efficaciously draw the Jews turned away from Christ to himself. Note: God is said to send these works and impostures of the Antichrist, because He will permit them to be sent to the Jews and other men by His design, as St. Augustine says, book XX of The City of God, chapter XIX, namely by loosening the reins both to the devil and to the Antichrist himself: for it is not necessary that God positively send them to deceive men, since they themselves will be most ready for this of their own accord, nor will they desire anything other than that God permit them to accomplish this deception. In a similar way it is said in II Kings xxiv that God moved (that is, permitted to be moved by the devil and his flatterers) David (to number the people), which was a sin of pride in David. In the same way and sense God is said to send a spirit of dizziness, to give a spirit of falsehood, of compunction, of sleep, etc., as I have said in chapters 17 and 23. From this it is clear that God, when He sends a spirit of error, when He blinds, when He hardens, and thus when He punishes preceding sins by subsequent sins, does not merely conduct Himself negatively; for in that way He would not inflict punishment: for a judge is not considered to punish a guilty party if he merely permits him to steal and act wickedly; but He also conducts Himself positively and by a positive act, and by a special providence and decree He decrees to permit the subsequent sin for this end, that He may punish the prior sin, as I have said in chapter 16. Morally, St. Augustine, book V Against Julian, chapter III, teaches that men on account of preceding sins, especially on account of the rejection of truth offered to them, are punished by God with this most grievous penalty (in the manner and sense which I have already explained), so that they believe in lies and errors to their own destruction. "Is it not sin and the punishment of sin," he says, "where it is read: The Lord hath mingled a spirit of error in the midst thereof, and they have seduced Egypt in all its works, as a man is deceived when drunk? Is it not sin and the punishment of sin, where the Prophet says to God: Why hast thou made us to err, O Lord, from thy ways, and hardened our heart, that we should not fear thee? Is it not sin and the punishment of sin, where again it is said to God: Behold thou art angry, and we have sinned, therefore we have erred, and we are all become as unclean? Is it not sin and the punishment of sin, where it is read concerning the nations which Joshua conquered, that it was done by the Lord to strengthen their heart, that they should come against Israel to fight, and be destroyed? Is it not sin and the punishment of sin, that king Roboam did not hear the people giving him good counsel, because, as Scripture speaks: It was a turning from the Lord, that he might establish his word, which he had spoken by the hand of the Prophet? Is it not sin and the punishment of sin in that which is written, that Amaziah, king of Juda, would not hear Joas, king of Israel, giving him good counsel not to proceed to war?" And further down, citing this passage of Paul, he thus says: "Whence comes that which the Apostle writes to the Thessalonians: For this cause God shall send them the operation of error, to believe lying: because they received not the love of the truth, that they might be saved. That Achab might be seduced and fall in battle, Micheas saw the Lord sitting upon his throne, and all the army of heaven standing by him on the right hand and on the left. And the Lord said: Who shall deceive Achab, and make him go up, and fall at Ramoth Galaad? And one said after this manner, and another after that manner. And there came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said to him: By what means? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And the Lord said: Thou shalt deceive him, and shalt prevail: go forth, and do so." The word "that" can be referred to "shall send," and then it signifies not a final cause, but only a consequence, as if to say: God will permit the Antichrist to work and to seduce men, whence it will follow that those who were unwilling to follow Christ will believe the lying Antichrist. For God will not send the Antichrist for this end, that He might intend through him to seduce men and drive them into falsehood: but rather for this end, that men might know through the works of the Antichrist how great is the efficacy of the demon, and how great is the weakness of man; that they might arm themselves against him, and humbly invoke the grace of God: so that on the contrary it might be evident how great is the efficacy of the grace of Christ in those who resist the Antichrist, which will generously and steadfastly overcome all the weakness of nature and the efficacy of the demon. From this sending, however, or rather permission of the Antichrist, this does follow, that many who are inclined to evil and errors are seduced by him, and believe his lies and deceptions. Secondly and better, the word can be referred to that which immediately precedes, namely to the operation of error; and then it is properly taken, and signifies the final cause, as if to say: This operation of error, and the seduction of Antichrist by him will be done to this end, that men may believe his lie; or these works of Antichrist will impel men, and will make them believe the lie. 11. THAT ALL MAY BE JUDGED WHO HAVE NOT BELIEVED THE TRUTH, BUT HAVE CONSENTED TO INIQUITY. — As if to say: That by the just judgment of God the Jews and the like may be convicted and condemned, who were unwilling to believe in Christ and in the truth of the Gospel brought through Christ; but received the lying Antichrist, and followed and imitated his heresy and wicked ways. Note: That here signifies the final cause of the sending of Antichrist; for it is referred to that which he said in the preceding verse: "Therefore God will send them the operation of error." For which note secondly: There is a twofold cause why God will permit Antichrist to work such great things and so powerfully. The prior and primary one is that which I have already stated, that the efficacy of the grace of Christ may be made manifest in the Saints, who resist him. The other and secondary, and as it were consequent cause, which the Apostle alone brings forward here, is namely that by this means God may punish the unbelief of the Jews, who were unwilling to follow Christ: he punishes, I say, first, by permitting so great a temptation of Antichrist, and the fall and consent of the Jews, that they may believe the lie. Secondly, that when their fall is already established, and they have already believed the lie, he may punish them on the day of judgment, convicting them of their malice, in that they were unwilling to embrace the true miracles of Christ, his true doctrine, his true and holy life; but on the contrary embraced the false miracles of Antichrist, his doctrine and impious life; and consequently may punish them, adjudging them to eternal damnation. Note thirdly: Both here and in verse 10, the Apostle opposes to the truth of Christ not a lie, but the iniquity of Antichrist; because from the truth he understands the justice and holiness of Christ, as it were streams flowing from a fountain. Again, under iniquity he comprehends the lies and errors of Antichrist, as it were a part under the whole: for Antichrist will be the architect of all iniquity; and therefore all the wicked, the impious, the wicked will receive him, will consent to him, will rejoice in him as king. This passage is partly controversial, partly didactic concerning Antichrist: concerning whom many have written copiously and excellently, which because it is not possible to read through at length, I will here comprehend them briefly, and whatever from Holy Scripture or the Fathers concerning Antichrist is certain, or very probable, I will bring forward.
Question I: Whether Antichrist Has Already Come, or Is Still to Come It is asked therefore first: Whether Antichrist has come, or whether he is still to come? The heretics teach that he has come. For they say that the Roman Pope, who formerly was Pastor and Bishop of Rome, became Antichrist when he began to introduce against the law of Christ Masses, images, Purgatory, Indulgences, the cult of Saints; and when he began to rule over other bishops, and arrogated to himself the right and title of Pastor and Prince of the whole Church. They say this happened in the year of the Lord 600. Whence David Chytraeus calls Gregory the Great (whom all both Greeks and Latins revered as a saint) the first Antichrist, but Illyricus, Luther and many others call Gregory the last Roman Pontiff of the Novations. For Gregory was succeeded by Sabinianus: but he died immediately in the same year. Sabinianus was succeeded by Boniface III, who in the year of the Lord 606 received from the Emperor Phoca the name Oecumenical, namely that he should be called Universal Bishop and Pontiff of the whole world. This one therefore they wish to be the first Antichrist. But they are deceived and deceive others. For, to pass over other things, the Oecumenical Council held at Chalcedon, in the first, second and third action, throughout calls St. Leo, who was Roman Pontiff long before St. Gregory, the Pontiff of the universal Church. What is this other than to be Oecumenical? And therefore the Roman Pontiffs always either by themselves or through their legates presided over Oecumenical Councils, as heads and princes of the whole Church, which the Oecumenical Council represents. Again, if from Boniface III all Roman Pontiffs were Antichrists, then Christ has already abandoned his Church for a thousand years; therefore for a thousand years the Church of Christ perished, which nevertheless is proclaimed in Scripture to be the eternal kingdom of Christ; therefore for a thousand years all Catholics and most Christian Kings, Princes, Dynasties, Bishops, Doctors, and the whole Christian world adored Antichrist; therefore for a thousand years the whole Church (which nevertheless is said by the Apostle to be the pillar and ground of truth) was in the gravest errors, indeed in idolatry, and was the synagogue of Satan; therefore in the Church not of Christ, but of Antichrist and the devil, Luther, Calvin and other Novations were born, baptized, and educated, if it is true what they themselves say, that under the year six hundred Masses, images, invocation of Saints, prayers for the dead began. But God forbid. For that these things existed in the Church before the year six hundred, indeed from the times of the Apostles, is taught by St. Ignatius, Dionysius, Tertullian, Cyprian, Augustine, Jerome, Chrysostom and all others, whom all Catholics who have written on controversies bring forward and cite in individual matters through individual centuries from the birth of Christ. I respond therefore and say, Antichrist has not yet come, but is to come, and consequently neither the Roman Pope, nor any other who lives or has lived, is Antichrist. I demonstrate this briefly by nine reasons. First, because he will be one singular man, who will be called Antichrist, as I showed from verse 3; but Pope is not the name of a singular man, but the name of a common office, in which one succeeds another: for the name of Pope is as common to many as the name of king, emperor, bishop: therefore the Pope is not Antichrist. Second, Antichrist will not come unless the Roman Empire has been completely overthrown by ten kings, as is clear here in verse 3, and Daniel chapter VII, verse 24, joined with Apocalypse XVII, 11 and 16; but the Roman Empire has not yet been completely overthrown, nor have those ten kings who overthrow it yet been seen: therefore Antichrist has not yet come. Third. Antichrist will be directly contrary to Jesus Christ, and will take away his name, faith and cult, and will wish himself to be held as Christ and Messiah, as is clear here in verse 14 and I John II, 22, and John v, 43; but neither the Pope, nor anyone else like him has hitherto taken away the faith and cult of Christ, nor wished to be held as Christ: therefore neither the Pope, nor anyone like him has hitherto been such as could be Antichrist. Fourth, Antichrist will abrogate in the Church the continual sacrifice (which can be nothing other than the Mass) and all worship of God and ceremonies, indeed all religion, as is clear from Daniel XII, 11, and here verse 4; but hitherto the sacrifice of the Mass, the worship of God and ceremonies endure in the Roman Church: therefore hitherto Antichrist has not been seen in the Roman Church. Fifth, Antichrist will oppose the true God and all divinity, and will wish to be held and worshipped in the temple as God and divinity; but neither the Pope nor anyone else has hitherto removed all divinity, nor wished to be worshipped in the temple as divinity: therefore neither the Pope nor anyone else hitherto has been Antichrist. Sixth, Antichrist, as Daniel teaches in that place, will reign for only one thousand two hundred and ninety days; but the Pope has reigned for more days, indeed for years: therefore the Pope is not Antichrist. The Novationists respond that Daniel takes a day for a year: but this is contradicted by the fact that St. John, in the Apocalypse, chapter XI, verses 2 and 3, reduces days to months, and numbers the months of the persecution of Antichrist as forty-two, during which he will trample upon the Church and the holy city. Again, Daniel, VII, 25, teaches that Antichrist will reign "for a time," that is, a year (for thus Daniel, IV, 29, says that Nebuchadnezzar lived with the beasts for seven times, that is, seven years, as all interpret it), "and times," that is, two years, "and half a time," that is, of a year. Note here that for "times," in Chaldean (the language in which Daniel wrote this) there is עדנין iddanin, as the Rabbis have marked with points, which is the plural number and signifies times; but it seems it should be read with other points as עדנין iddanain, that is, two times: although the Chaldeans rarely use the dual, and mostly use the plural even for the dual, as Guido Fabricius notes in the Syrochaldaic Grammar. Whether therefore you read iddanin or iddanain, either way here it is dual, and, as all translate it, signifies two times, that is, two years. For Daniel wished to number and mark out certain and definite times, that is, years of the monarchy and persecution of Antichrist, and he says they will be three and a half, which make up the 42 months which St. John numbers in the Apocalypse, and the 1290 days which Daniel numbers in chapter XII. Thus the Fathers teach everywhere. But the Pontiff has reigned and presided in the Church not for three and a half years, but for more than a thousand years: therefore the Pontiff is not Antichrist. Seventh, the empire of Antichrist will be the last of the world, and will be at the end of the world, shortly before the judgment, as is clear from Daniel VII, 21, 22, 25, 26; but the Pope has reigned long before the end of the world and the day of judgment, namely for a thousand years: therefore the Pope is not Antichrist. Eighth, Antichrist will kill Elijah and Enoch, as is clear from Apocalypse XI, 7, and it is the common opinion of the Fathers; but the Pope did not kill Elijah and Enoch, nor have Elijah and Enoch been seen in these thousand years: therefore the Pope is not Antichrist. Ninth, Antichrist will not reign in Rome (for that city will be overthrown and burned by ten kings before Antichrist, as I showed in verse 7); but in Jerusalem, as is clear from Apocalypse XI, 8; the Pope, however, does not reign in Jerusalem, but in Rome: therefore the Pope is not Antichrist. From this it is clear how ridiculous it is to say that Antichrist has come. But surely envy blinds the mind, and necessity is a hard weapon. The Novationists see their own and other heresies of others condemned by the Roman Pontiff at any age and condemned. What shall they do to avoid this judge? It is necessary that they make him Antichrist: for if they acknowledge him to be of Christ, with Christ, for Christ, and Christ's vicar, we would say to them: Why then do you not assent to his judgments, indeed to Christ's judgments? It would be more tolerable, and in appearance more probable, if they said something, if they cried out that the Pope is not Antichrist, but the forerunner and precursor of Antichrist; for then the Scripture, which they cry out that they follow, speaking of Antichrist would not bring such force to bear, although they would bring a terrible calumny and injury upon the Pontiff. But truly hatred and indignation carry them beyond measure, just as quarrelsome women, who when they have begun to quarrel, from the impotence of their mind vomit forth whatever choler suggests, and thus pour out whole cartloads of insults. Men of sound mind, who measure the matter not by passion, but by the balance of reason, sufficiently perceive that these calumnies have proceeded from hatred against the Pontiff, which would apply far more truly to those very ones who cast them. For that heretics are Antichrists, that is, companions and associates of Antichrist, and are moved by the same spirit as Antichrist, St. John teaches in his first epistle, chapter II, verse 22: "Who is a liar," he says, "but he who denies that Jesus is Christ? (as the heretic Cerinthus denied) this is Antichrist, who denies the Father and the Son;"; and verse 18: "Now," he says, "many Antichrists have been made. They went out from us: but they were not of us, for if they had been of us, they would surely have remained with us." Did not Luther, Calvin, Menno go out from us? from our Roman Catholic Church? and in order to excuse themselves, they cry out that it has been made the harlot of Babylon, the whore of Antichrist and the devil. But by this very thing they make themselves Antichrists and the sons of this harlot, spurious and diabolical. For they themselves, as I have said, were born and baptized and educated in this Church.
Question II: Who and What Sort Will Antichrist Be It is asked secondly: Who and what sort will Antichrist be? I answer: All teach that he will be a Jew, and many add that he will be from the tribe of Dan; and they prove this from Genesis XLIX, 17, where it is said: "Let Dan be a serpent in the way, a cerastes in the path." Although this may be understood literally of Samson, as a serpent craftily and powerfully attacking the Philistines, yet mystically it can be received of Antichrist; and therefore, they say, in the Apocalypse VII, among the twelve tribes, in each of which twelve thousand sealed are numbered, the tribe of Dan is omitted, because Antichrist will arise from the tribe of Dan. Whence all Danites will follow Antichrist as their kinsman, and none of them will be saved. Secondly, Antichrist will be born in a humble place, and from vile Jews. Hence from Daniel cap. VII, he is called a little horn, which will grow gradually, and which will obtain the kingdom not by inheritance, but by fraud, Daniel XI, 20 and 21. St. Jerome adds that Antichrist will be born in Babylon; others say in the city of Dan, which was afterwards called Caesarea Philippi. Moreover, Damascenus relates that he will be begotten from fornication. The author of the treatise on Antichrist, which is found in volume IX of the works of St. Augustine (he appears to be Rabanus), teaches that Antichrist will be brought up in Chorazain and Bethsaida, and therefore Christ pronounced woe upon these cities. But all these things are either frivolous or uncertain. Thirdly, the name of Antichrist is still unknown: yet it is certain that the letters of his name will arithmetically make up the number 666, as is evident from Apocalypse XIII, 18. Hence some thought that Mahomet was Antichrist; because this impostor began around this number of years of the Lord. But they err: for Mahomet did not begin to reign in the year of the Lord 666, but 623. Nor does John speak of the number of years, but of the name of Antichrist. Fourthly, Antichrist will first win over the Jews to himself, by judaizing and promising them temporal goods, which they themselves eagerly expect from their Messiah; giving them treasures, which the demon will supply to him; for he will be most wealthy: indeed Daniel extols his treasures, cap. XI, 43. Anselm, in the Elucidarium, understands by these treasures all money, which lies hidden in the sea, or in the bowels of the earth: for this is to be revealed to Antichrist through the demon. Hence therefore Antichrist will be received by the Jews and held as the promised Messiah and so eagerly expected by them for so many ages, John V, 43. Fifthly, he will have his precursor, as Christ had John the Baptist. He will be a notable impostor, so that he may appear to work miracles, and will compel all to adore the image of Antichrist, Apocalypse XIII, 15. Sixthly, through the Jews Antichrist will grow gradually, and will become king; Francis Suarez, Ribera and many others add, that he will begin to reign in Babylon. For this seems to be signified by Zechariah, cap. V, vers. ult., where Zechariah says that a woman sitting upon an amphora, having her mouth closed with a talent, or mass of lead, is carried by two women into the land of Shinar, that is into Babylon. "That a house may be built for her in the land of Shinar, and it may be established, and set there upon its base." That you may understand this wonderful vision, note first: This amphora, or, as it is in Hebrew, אפה epha, that is a measure, signifies the measure of the sins of the Jews, which grew gradually, and was finally completely filled at the time of Christ, when the Jews were plainly rejected by God and Christ. Secondly, the eye, says Zechariah, that is the regard, of all the Jews is upon this amphora on all sides, so that they may fill it with their sins. Thirdly, the woman who first sat in the amphora up to her navel, is the impiety (says Zechariah) of the Jews not yet complete before Christ; but afterwards this woman was wholly cast down and submerged head-deep in the amphora, when through the death of Christ and the Apostles the impiety of the Jews and the measure was wholly consummated. Fourthly, the talent or mass of lead placed in her mouth, or in the mouth of the amphora, as Ribera wishes; or rather of the woman, as Jerome and Vatable wish, by which it was wholly closed and stopped up, signifies the weight of punishment and its duration, which namely will last until the end of the world. Fifthly, the two women signify the blindness and obstinacy of the Jews, which, driven by a diabolical spirit with their wings like the most rapacious and strongest kites, carry this amphora through the air into the land of Shinar, that is into Babylon; because the blindness, punishment and desolation of the Jews will last, until in Babylon as in a stable and firm place and their own kingdom they adore Antichrist reigning. Sixth, Antichrist will propagate his kingdom both by arms and by deceits and frauds, and by every art, and will prosper and do whatsoever he will, as Daniel says; so that from the ten kings, among whom the empire of Rome and the world will then be divided, he will overthrow three, and soon the other seven, terrified, will of their own accord submit themselves to him, Apoc. XIII, 7; and thus Antichrist will become a monarch not only of the Roman empire, as Chrysostom speaks, or of the provinces of Asia, Africa and Europe, in which faith and the Church flourished longer, but, as it appears, also of the Indies and the whole world, as Jerome says, in cap. XI of Daniel, and Augustine, lib. XX De Civit., cap. XI. For partly by himself, partly through his leaders and ministers, he will traverse and subdue the world. Seventh, Antichrist will fix the seat of his monarchy at Jerusalem, and there in the temple restored by himself he will sit and be adored as God; and this for three and a half years, and there he will kill Elias and Enoch teaching and preaching against Antichrist, and other Christians, Apoc. XI, 8. The bodies of Elias and Enoch will lie in the streets of Jerusalem unburied for three and a half days; after which Elias and Enoch will revive and rise again: soon a voice will be heard from heaven saying: Come up hither; and immediately Elias and Enoch, with the whole city watching, will ascend into heaven, as is clear from Apoc. XI, 12. After 30 days Antichrist with his precursor will be cast down alive and seized into the depths, as is said in Apoc. XIX, 20. For that Antichrist will reign no longer than thirty days after the death of Elias and Enoch is gathered from Apocal. XI, 3, where Elias and Enoch are said to preach for one thousand two hundred and sixty days: but Antichrist will reign for one thousand two hundred and ninety days, as Daniel says, cap. XII, vers. 11; therefore he will outlive the life and preaching of Elias and Enoch by only thirty days. How brief will be the glory of Antichrist and the wicked compared to the eternity of punishments! How brief the affliction of Elias and Enoch, and of the Saints, compared to the eternity of rewards!
Question III: Who and What Will Be the Character of Antichrist It is asked third: Who and what will be the character of Antichrist? I answer first, he will be a hypocrite, and at the beginning will feign himself to be very humane, benign, pious, a zealot of the law of Moses, so that he may allure and deceive the Jews: otherwise indeed the Jews would not receive him. He will be entirely a politician, and will be skilled in all the arts, deceits and practices of politicians. This is indeed what the Apostle said, vers. 9, that the coming of Antichrist will be according to the operation of Satan, in all seduction of iniquity, to those who perish. Second, he will be most desirous of glory, and will refer all things to his own glory, honor, and empire, and will be proud as another Lucifer, and having obtained empire will wish to be worshipped as God, as we have heard vers. 4. Third, he will be shameless, as Daniel says, moreover an atheist and blasphemer against God and the Saints, as is clear from Apoc. XIII, 6. Fourth, he will be a most cruel tyrant, especially toward Christians, as is clear from Apoc. XIII, 10: "Here," it says, "is the patience and faith of the Saints." Fifth, he will be wholly given to lusts and concupiscences of women, as Daniel says, cap. XI, vers. 37. Whence the Jews among other earthly goods also expect a multitude of wives from this their Messiah. Sixth, he will be a magician and will be imbued with magical arts from childhood, and will have a demon named Maozim, as Daniel says, cap. XI, vers. 38, so familiar to him that he will scarcely give place to any good inspiration, angelic protection, or divine grace; indeed he will scarcely perform any morally good work. For this is what the Apostle signifies here in vers. 3, when he calls him the man of sin, the son of perdition, and in vers. 9, when he says his coming will be according to the operation of Satan. So wicked therefore will Antichrist be, that in him, as Irenaeus says, lib. V, cap. XXIX, there will be a recapitulation of all iniquity and all deceit, and into him will flow and be concluded all apostate virtue.
Question IV: What Will Be the Doctrine of Antichrist It is asked fourth: What will be the doctrine of Antichrist? I respond first, he will teach that Jesus was not the Messiah, nor the Son of God, nor the saviour of men; and consequently that all his religion and Sacraments are vain superstition: for this reason indeed he will be called Antichrist, I John II, 22. Second, he will persuade the Jews that he is the Messiah; hence at first he will teach that circumcision and the law of Moses ought to be observed, so that in this way he may draw the Jews to himself, John V, 43. Third, having become a monarch, he will cast off the law of Moses, indeed even the law of nature, and will deny God the true one, from whom it was given. "He will think (says Daniel, VII, 25) that he is able to change laws and times;" and he will proclaim himself alone to be God, as is evident here verse 4, and consequently he will teach that no punishment or reward in the other life is to be hoped for from the true God; he will therefore deny hell, heaven and the immortality of the soul; for these things atheists deny. Hence fourth it will come to pass, that to gluttony, lust and all crimes, which will not hinder his glory and dominion, he will grant the most ample license. Fifth, he will command temples to be dedicated to himself, and sacrifices to be made; for he will wish to be worshipped as God. Sixth, he will wish his character, as it were the sign of his sect, to be borne by all his followers on the forehead or on the hand, Apoc. VIII, 16. You will ask: What will be this character of Antichrist? Hippolytus answers, lib. De Consummat. saeculi; Pererius and many others say it will be this: "I deny the cross, I deny baptism, I deny Jesus;" but Ansbertus, whom Ribera follows in cap. XIII Apoc., says it was revealed to him from the place to be the Greek letter X chi, with Ρ ro inserted into it, in this manner. Which are the initial letters of the name of Christ; which was the insignia of Constantine the Great in the labarum: for Antichrist will wish to be held to be Christ. Finally, by threats, blandishments, and feigned miracles he will persuade all these things, as I said verse 9 and 10, where I also taught what and what sort of miracles Antichrist will perform.
Question V: How Great Will Be the Persecution of the Church Then It is asked fifth: How great will be the persecution of the Church then? I respond first: Extreme and such as has not been from the beginning of the world, Matthew XXIV, 21; hence John, Apoc. XX, says that Satan will then be loosed, who will begin to rage, because he will know that his time is short. Second, Gog and Magog, who will be the innumerable army of Antichrist like the sand of the sea, will come into battle against the Saints, Apoc. cap. XX, vers. 7, and Ezech. cap. XXXVIII, concerning whom I will speak in the following question. Third, this persecution will then be temporal in bodies, and more truly spiritual in souls. For Antichrist will strive with all his might, so that he may turn all away from the worship and faith of God: namely he will force all to deny that Jesus is the Christ and the Son of God, to abandon Masses and all Christian rites (Daniel. cap. XII, 11), to deny God and to worship Antichrist, either in himself present, or absent in his image, which will be set forth in temples to be adored, Apoc. cap. XIII, vers. 15. Fourth, in attestation not only of his dominion, but also of this his worship, religion and faith, he will force all to bear his character, which I mentioned; so that no one will be able to buy or sell anything, unless he bears it. Hence Apoc. cap. XIV, vers. 16, 19 and 20, all bearing it are condemned as idolaters. Fifth, the greater part of the faithful will fall and yield to Antichrist, Apoc. XVII, 8: "So that even the elect, if it were possible, would be led into error," Matth. XXIV, 24; and there will be as it were a general apostasy and defection, as Paul said here, vers. 3. Sixth, nevertheless the Church, faith and religion will not fail under Antichrist, as Sotus wishes, in IV, dist. XLVI, Quaest. I, art. 1: for this cannot be said; but it will remain in few, who in hidden places will celebrate the sacred sacrifices, and on account of these, Christ says, "the days" of the persecution of Antichrist "will be shortened." Hence seventh, then there will be most illustrious Martyrs, Apoc. XIII, 10, because they will fight not against men, but against the demon exerting all his strength, says Hippolytus the martyr. Finally after three and a half years Antichrist will be swallowed up alive into hell, and then at the same time fire will descend from heaven, and will burn up Gog and Magog, and all the ministers and soldiers of Antichrist, and the persecution will cease, and it will be given to the fallen, so that they may repent, for at least forty-five days. Then Christ will come to judgment, and all will rise again, Daniel. XII, 12.
Question VI: Who Will Be the Ministers, Soldiers and Army of Antichrist It is asked sixth: Who will be the ministers, soldiers and army of Antichrist? I answer: They will be Gog and Magog, as is evident from Apocalypse XX, 7. But you will ask, who are Gog and Magog? The Jews fable that they are innumerable Scythian nations, which lie hidden within the Caspian mountains, and will come with Antichrist against the Messiah, but will be slain by him in Palestine. Second, Lactantius, book VII, chapter XXIV, thinks the battle of Gog and Magog will be a thousand years after the resurrection and death of Antichrist. Tertullian, Papias, Justin and other Chiliasts held the same view. Third, Eusebius, book VII of the Demonstration III, teaches that Gog is the Roman Emperor, Magog the Roman Empire. Fourth, others wish Gog and Magog to be the battles of angels and the devil. Fifth, Theodoret asserts that Gog and Magog are Alexander the Great, and the kings of Syria and Egypt, Alexander's successors, who afflicted the Jews, and were finally overcome by the Jews. But this is false: for although the Jews had illustrious victories against them, yet they never completely overcame them, but were always harassed by them. Sixth, Theodore Bibliander, whom Chytraeus follows in chapter XX of the Apocalypse, wish Gog and Magog to be Gregory VII, Godfrey of Bouillon and Christian princes, who recovered the holy land. But this is impious: for Gog will fight against the camp of the Saints and the holy city, that is the true Church of God. Since therefore Bouillon and his companions fought in the holy war against Turks and Saracens, it follows, according to the opinion of Bibliander, that Turks and Saracens are the camp of the Saints and the holy city. Seventh, the Magdeburg scholars think Gog and Magog are Turks and Saracens: but they err. For Gog and Magog will only be at the end of the world with Antichrist, as is evident from Apocalypse XX, 7 and 11. Eighth, St. Ambrose, book II On Faith, final chapter, thinks Gog are the Goths, who laid waste the provinces of the Romans. Others think Gog are the Getae, Magog the Massagetae. Ninth, St. Jerome holds that Gog are heresiarchs, Magog are those who believe in them. Tenth, St. Augustine, book XX of the City of God, XXI: Gog, he says, in Hebrew is the same as roof, or house; Magog is the same as from the roof, or he who proceeds from the house. Gog therefore are nations, in which as in a house or abyss the devil is enclosed. Magog is the devil, who from those nations in a certain way exalts himself and proceeds. Or Gog are nations, in which the devil is now enclosed and hidden; and those same nations will be Magog, that is from the roof, when in open hatred they will burst forth from concealment. Thus Augustine. But that Gog is not the devil is evident from Apocalypse XX, where St. John says that the devil will raise up Gog, therefore Gog is not the devil. For the answer, note from Augustine, Arethas, Primasius, Rupert, Anselm and others throughout, that Gog and Magog will be in the time of Antichrist; whence Ezekiel says they will be in the final time. And it is evident from Apocalypse XX, 7 and 11. I say therefore that the battle of Gog is the battle of Antichrist against the Church, and is the final persecution. Thus St. Augustine and others. Second, Gog appears to be Antichrist himself, or certainly his principal king and war leader: Magog will be his army, because Ezekiel always calls Gog a prince, but calls Magog a land or nation. Third, Gog is named from Magog, because he will be the prince of the nation Magog. Fourth, the army of Antichrist is called Magog, because it will consist of Scythians, Turks, Tartars; or because it will be barbarous and cruel like the Scythians; for that Magog are Scythians is gathered from Genesis X, where the son of Japheth is called Magog, from whom Josephus teaches in book I of the Antiquities, VI, and Jerome in the Hebrew Questions on Genesis, that Scythia was inhabited and named. Whence also the allies of Gog, whom Ezekiel names here, namely Gomer, Togarmah, Mosoch, Tubal, are sons or grandsons of Japheth, from whom other nations have taken their names; as Tubal are the Spanish, Togarmah the Phrygians, Mosoch the Cappadocians. Hence again Ezekiel, chapter XXXVIII, verse 15, says Gog and Magog will come from the north: but in the north dwell Scythians and Tartars, and these were the soldiers of Tamerlane, who, as another Antichrist, with his innumerable army laid waste all things. You will say: In Apocalypse XX, 7, it is said that Satan will seduce the nations, which are upon the four corners of the earth Gog and Magog; therefore Gog and Magog are nations from every region of the world. Thus St. Augustine. I answer: The meaning of St. John is, Satan will seduce all nations, and indeed Gog and Magog. For Gog and Magog appear to be the most fierce and strongest kings and nations, from among those seven kings, who, as I have said, will willingly submit themselves to Antichrist. Fifth, the army of Antichrist will be very great, like the sand of the sea, Apocalypse XX. Some think that this passage pertains to it, Apocalypse IX, 16, where it is said: "And the number of the horsemen of the army was twenty thousand times ten thousand;" in Greek δύο μυριάδες μυριάδων, that is two myriads of myriads: a myriad contains ten thousand; therefore two myriads of myriads are two hundred thousand thousands, or two hundred millions: therefore Antichrist would have two hundred million horsemen, how great therefore would be his infantry? But this passage does not pertain to Antichrist, but to the times preceding Antichrist. For which note: St. John saw, Apocalypse V, 5, a book sealed with seven seals, and the whole Apocalypse does nothing other than explain this book with its seals. Whence there are two parts of the Apocalypse: in the former part up to chapter XII, the seven seals of this book are explained and opened; in the latter part, however, from chapter XII to the end of the Apocalypse, those things which were written in the book are opened and explained. Note secondly: The seven seals contain seven persecutions of the Church, which she will suffer before and up to Antichrist. Whence the book could not be read, unless the seven seals were opened; because the times of Antichrist cannot be seen, unless other persecutions sealed with seven seals precede them. But the book itself contains the very persecution of Antichrist, and those things which will happen in the time of Antichrist; now these two hundred million horsemen, Apocalypse chapter IX, verse 16, do not pertain to the book, and consequently neither to Antichrist, but to the preceding times: for they pertain to the seventh seal, in which seven angels with seven trumpets called forth seven plagues upon the world, and the sixth angel with his trumpet called forth these two hundred million horsemen, who killed the third part of men. This is rightly demonstrated by Francis Ribera at the end of the tenth chapter of the Apocalypse. Sixth, the army of Gog and Magog will come to Antichrist in Jerusalem, so that in it and in all Judaea they may destroy the faithful and Christians: for Christians and Gentiles will flow together from all sides to Jerusalem, so that they may hear Elias and Enoch preaching in it, and St. John signifies this, Apocalypse XX, 8, when he says: "And they went up upon the breadth of the earth; and they compassed about the camp of the saints and the beloved city (namely Jerusalem)." He calls the camps of the saints the receptacles and hiding places of holy Christians; for it is not likely that oppressed Christians would have military camps under the most powerful Antichrist, by which compared with signs with Antichrist and his whole army they might fight. Whence St. John adds that near Jerusalem Christ will fight against these Antichristians from heaven, and will destroy them all in the place, which from there is called in Hebrew Armageddon, Apocalypse XVI, 16, as if you were to say, a curse of destruction, that is full destruction. For thus he says, Apocalypse XX, 9: "And fire came down from God out of heaven, and devoured them (Gog and Magog)." Ezechiel teaches the same thing, XXXVIII, 22, when he says: "And I will judge (punish) him (Gog) with pestilence and blood, and with violent rain, and with great hailstones; I will rain fire and brimstone upon him, and upon his army, and upon many peoples that are with him." Ezechiel adds that the spoils of the slain will be so great that they will suffice for fuel to all Israel for seven years: then at the same time with them Antichrist will be snatched away to the depths, Apocalypse XX, 11. Finally Daniel XII, when he had numbered the days of his reign as 1290, adds: "Blessed is he that waiteth unto the days of a thousand three hundred thirty-five," that is to the 45th day from the slaughter of Antichrist, Gog and Magog, not that then the day of judgment will be, but that then the Church and the world will be plainly freed from all the followers of Antichrist, so that those who fell under Antichrist may be able to repent, and then the Church will be restored and will flourish again. Therefore a little more time and space will be given, and consequently the day of judgment will not immediately follow these 45 days, indeed Ezechiel seems to say that there will still be 14, 15 more. Whence the Sibyl, in the book of Oracles, teaches that after the death of Antichrist a widow woman will reign, who will cast gold, silver, bronze and iron into the sea, and then the end of the world and the day of judgment will follow.
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12. NOW WE OUGHT TO GIVE THANKS TO GOD ALWAYS FOR YOU, BRETHREN BELOVED OF GOD, BECAUSE GOD HATH CHOSEN YOU FIRSTFRUITS UNTO SALVATION, IN SANCTIFICATION OF THE SPIRIT AND IN FAITH OF THE TRUTH. — Because he had spoken horrible things, say Chrysostom and Theophylactus, concerning the Antichrist and those who believe in him, hence he mitigates and consoles his own, as if to say: These things are indeed terrible to others, namely to those who perish; but we ought not to be shaken by terror, but to exult with joy and give thanks to God; we, I say, and much more you, because "God hath chosen you firstfruits unto salvation," that is, unto salvation, as if to say: God chose you that you might be firstfruits of those to be saved. For he opposes these to those who perish. Note: Our Interpreter appears to have read in the Greek ἀπαρχάς, that is, firstfruits: now it is read, ἀπ' ἀρχῆς, that is, from the beginning, which Theophylactus refers to predestination, as if to say: From the beginning, from eternity God chose us unto salvation. And the Thessalonians are rightly called firstfruits, because Paul preached the Gospel to them among the first, and converted them to faith and salvation. Secondly, Paul speaks of election not efficacious, complete and immediate unto salvation, that is, heavenly glory, but of mediate and inchoate election, by which all Christians are chosen, that is, destined unto salvation through faith and baptism; so that if they preserve the grace which they received in baptism, and continue in Christian life as they have begun, they shall certainly and efficaciously attain salvation and glory. Whence Paul explains how God chose them unto salvation, when he adds: "In sanctification of the Spirit and in faith of the truth," that is, as the Syrian, Chrysostom, Theophylactus, Vatablus and others hold, through sanctification of the Spirit and faith of the truth, as if to say: God chose and directed us unto salvation, and placed us in the way of salvation, by this very fact that in baptism he infused into us true faith in Christ and sanctifying grace, by which he sanctified our spirit and mind.
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13. IN WHICH (unto which, namely faith and sanctification, in Greek εἰς ὅ, that is, unto which; the Syrian unto which things, so that it refers to all things which Paul said in the preceding verse) HE ALSO CALLED YOU BY OUR GOSPEL UNTO THE PURCHASING OF THE GLORY OF OUR LORD JESUS CHRIST. — That is, so that you might acquire the heavenly glory which our Lord Jesus Christ possesses; or rather, so that through faith, grace and salvation greater glory might be acquired for Christ their author. Thus Chrysostom, Theophylactus, Anselm. Whence the Syrian translates, that you might be an ornament to our Lord Jesus Christ: for in Greek it is εἰς περιποίησιν. By which he alludes to Exodus XIX, 5, where the Lord says to the Hebrews: "You shall be to me a peculiar treasure," that is, a peculiar inheritance, as if to say: Although the whole world and all nations are mine, yet you, O Hebrews, beloved and chosen by me, shall be my portion and part chosen and beloved before all (for this is what the Hebrew סגלות segulla signifies), although you are a small flock, you shall nevertheless be my whole flock, that is, my entire substance, all my wealth. For of old all the substance of the ancients was in cattle. Whence explaining this treasure, Deuteronomy XXXII, 9: "The portion," it says, "of the Lord is his people, Jacob (the Hebrews, descendants of Jacob, or Jacobites) the line of his inheritance," that is, they shall be to God a hereditary portion, as if divided and measured out by a line. The Septuagint, in Exodus XIX, for "you shall be to me a peculiar treasure," translates, ἔσεσθε μοι λαὸς περιούσιος, you shall be to me a peculiar people, and, as Theodoret translates, ἐξαίρετος, that is, chosen, whom God acquired and purchased for himself as his own and peculiar people, when he led him through so many labors from Egypt to Sinai and Chanaan. Following the Septuagint, St. Peter, in his first epistle, chapter II, verse 9: "You," he says, "(O Christians) a chosen generation, a kingly priesthood, a holy nation, a purchased people," in Greek it has εἰς περιποίησιν, that is, a people unto purchasing, whom unto predestination, as if to say: From the beginning, from eternity God chose us unto salvation; namely, Christ acquired and purchased with his blood: thus here Paul says Christians are a purchasing, that is, a people purchased for Christ and for the glory of Christ. Of which again I shall speak in II Timothy II, 19.
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14. THEREFORE, BRETHREN, STAND FAST (in the faith and Christian life which you have received, firm) AND HOLD THE TRADITIONS, WHICH YOU HAVE LEARNED, WHETHER BY WORD, OR BY…
Machine translation from the Latin, not reviewed.
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Superius apostolus ostendit futura, quantum ad poenas malorum, et praemia bonorum, hic annuntiat futura quantum ad pericula Ecclesiae, quae erunt tempore Antichristi. Et primo nuntiat veritatem de futuris periculis; secundo monet, ut in veritate permaneant, ibi itaque, fratres. Circa primum duo facit, quia primo excludit falsitatem; secundo instruit de veritate, ibi quoniam nisi. Iterum prima in tres, quia primo commemorat illud ex quo debent induci; secundo ostendit ad quid debent induci, ibi ut non cito; tertio removet illud quod eos movere posset, ibi neque per spiritum. Inducit autem ex tribus, scilicet propriis precibus, ibi rogamus, non praeceptis. Philem. V, 8: multam fiduciam habens in Christo Iesu imperandi tibi, quod ad rem pertinet, propter charitatem magis obsecro. Secundo ex adventu Christi, desiderabili bonis, licet terribili malis. Amos V, 18: vae desiderantibus diem domini, et cetera. II Tim. IV, v. 8: non solum autem mihi, sed et his qui diligunt adventum eius, et cetera. Apoc. ult.: veni, domine Iesu, et cetera. Tertio ex desiderio et amore totius congregationis sanctorum, in idipsum, scilicet ubi Christus est, quia Matth. XXIV, 28: ubi erit corpus, ibi congregabuntur et aquilae. Vel in idipsum, id est, in idem, quia omnes sancti loco et gloria erunt in eodem. Ps. XLIX, v. 5: congregate illi sanctos eius. Sed ad quid inducit? Ut non cito moveamini a vestro sensu. Est autem aliud moveri, aliud terreri. Movetur autem a suo sensu, qui praetermittit quod tenebat; quasi dicat: non cito dimittatis doctrinam meam. Eccli. XIX, 4: qui cito credit, levis est corde. Terror autem est quaedam trepidatio, cum formidine contrarii. Et ideo dicit ne terreamini. Iob XV, 21: sonitus terroris semper in auribus eius. Item si pax, illi semper insidias suspicantur. Sap. XVII, 10: cum enim sit timida nequitia, dat testimonium condemnationi, et cetera. Deinde cum dicit neque per spiritum, removet quod eos movere posset, primo in speciali, secundo in generali, ibi ne quis. Seducitur autem quis per falsam revelationem; unde dicit neque per spiritum, id est: si quis dicat sibi revelatum per spiritum sanctum, vel a spiritu sancto aliquid quod est contra doctrinam meam, non terreamini. I Io. IV, 1: nolite omni spiritui credere. Ez. XIII, 3: vae prophetis insipientibus, qui sequuntur spiritum suum, et nihil vident. Aliquando etiam Satanas transfigurat se in Angelum lucis, ut dicitur II Cor. c. XI, 14; et III Reg. ult.: egrediar, et ero spiritus mendax in ore omnium prophetarum eius. Secundo per ratiocinationem, vel falsam expositionem Scripturae; ideo dicit neque per sermonem. II Tim. II, 17: sermo eorum ut cancer serpit. Eph. V, 6: nemo vos seducat inanibus verbis. Tertio per auctoritatem inductam in malo intellectu. II Petr. ult.: sicut charissimus frater noster Paulus, secundum sibi datam sapientiam scripsit vobis, sicut in omnibus epistolis, loquens in eis de his, in quibus sunt quaedam difficilia intellectu, quae indocti et instabiles depravant, sicut et caeteras Scripturas, et cetera. Sed de quo seducebantur? Quasi instet dies domini. Et dicit neque per epistolam tamquam per nos missam. Quia in prima epistola nisi bene intelligatur, videtur dicere instare domini adventum, ut illud: deinde nos qui vivimus, et cetera. Deinde cum dicit ne quis, etc., facit idem in generali. Lc. XXI, 8: videte ne seducamini, et cetera. I Cor. XV, 33: nolite seduci. Ratio autem quare haec removet apostolus, scilicet de adventu domini, est, quia praelatus nullo modo debet velle quod per mendacium aliqua bona procurentur. I Cor. c. XV, 15: invenimur autem et falsi testes, et cetera. Item quia res credita erat periculosa, quod scilicet instaret dies domini. Primo quia daretur occasio maioris seductionis, quia futuri erant post tempora apostolorum aliqui, qui dicerent se esse Christum. Lc. XXI, 8: multi dicent: ego sum, et cetera. Et ideo apostolus noluit. Item Daemon frequenter praetendit se esse Christum, sicut patet de beato Martino. Et ideo ne seducantur, noluit. Augustinus autem ponit aliam rationem, quia immineret periculum fidei. Unde diceret aliquis: tarde veniet dominus, et tunc praeparabo me ad eum. Aliud diceret: veniet cito, et ideo nunc me praeparabo. Alius diceret: nescio. Et hic melius dicit, quia concordat Christo. Sed ille plus errat, qui dicit: cito; quia, elapso termino, homines desperarent, et crederent falsa esse quae scripta sunt.
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Deinde cum dicit quoniam nisi venerit discessio, etc., astruit veritatem; et primo ostendit quae ventura sunt ad Antichristi adventum. Et sunt duo, quorum unum praecedit adventum Antichristi; aliud est ipse adventus eius. Primum est discessio, quod multipliciter exponitur in Glossa. Et primo a fide, quia futurum erat, ut fides a toto mundo reciperetur. Matth. XXIV, 14: et praedicabitur hoc Evangelium regni in universo orbe. Istud ergo praecedit quod secundum Augustinum nondum est impletum, et post multi discedent a fide, et cetera. I Tim. IV, 1: in novissimis temporibus discedent quidam a fide, et cetera. Matth. XXIV, 12: refrigescet charitas multorum. Vel discessio a Romano imperio, cui totus mundus erat subditus. Dicit autem Augustinus, quod hoc figuratur Dan. II, 31 in statua, ubi nominantur quatuor regna; et post illa adventus Christi, et quod hoc erat conveniens signum, quia Romanum imperium firmatum fuit ad hoc, quod sub eius potestate praedicaretur fides per totum mundum. Sed quomodo est hoc, quia iamdiu gentes recesserunt a Romano imperio, et tamen necdum venit Antichristus? Dicendum est, quod nondum cessavit, sed est commutatum de temporali in spirituale, ut dicit Leo Papa in sermone de apostolis. Et ideo dicendum est, quod discessio a Romano imperio debet intelligi, non solum a temporali, sed a spirituali, scilicet a fide Catholica Romanae Ecclesiae. Est autem hoc conveniens signum, quod sicut Christus venit quando Romanum imperium omnibus dominabatur, ita e converso signum Antichristi est discessio ab eo. Secundo praedicit secundum futurum, scilicet Antichristum. Et primo quantum ad eius culpam et poenam; secundo quantum ad eius potestatem, ibi eum cuius adventus. Item primo communiter et implicite tangit culpam eius et poenam; secundo explicat utrumque, ibi qui adversatur. Dicit ergo: discessio primo veniet, et tunc revelabitur. Dicitur autem esse homo peccati et filius perditionis, secundum Glossam, quia sicut in Christo abundavit plenitudo virtutis, ita in Antichristo multitudo omnium peccatorum. Et sicut Christus est melior omnibus sanctis, sic ille peior omnibus malis. Et propter hoc homo peccati dicitur, quod totaliter erit peccatis deditus. Sed non dicitur sic homo peccati, quin posset esse peior, quia numquam malum corrumpit totum bonum, licet quantum ad actum non poterit esse peior. Christo autem nullus homo potuit esse magis bonus. Dicitur autem filius perditionis, id est, deputatus extremae perditioni. Iob XXI, 30: in diem perditionis servabitur malus, et ad diem furoris ducetur. Vel perditionis, id est, Diaboli, non per naturam, sed per suae malitiae complementum, quae in eo complebitur. Et dicit revelabitur, quia sicut omnia bona et virtutes sanctorum, qui praecesserunt Christum, fuerunt figura Christi, ita in omnibus persecutionibus Ecclesiae tyranni fuerunt quasi figura Antichristi, et latuit ibi Antichristus: et ita tota illa malitia, quae latet in eis, revelabitur in tempore illo. Deinde cum dicit qui adversatur, explicat quae dixerat. Et primo ostendit quomodo sit homo peccati; secundo quomodo filius perditionis, ibi et tunc revelabitur. Item primo praenuntiat eius futuram culpam; secundo assignat eius causam, ibi et tunc. Item primo describit culpam, secundo dicit se non annuntiare doctrinam novam, ibi non retinetis. Item primo ostendit culpam, secundo eius signum, ibi ita ut, et cetera. Duplex est autem eius culpa, scilicet contrarietas ad Deum; unde dicit qui adversatur omnibus spiritibus bonis. Iob c. XV, 26: cucurrit adversus Deum erecto collo, et pingui cervice, armatus est, sicut et membra eius. Is. III, 8: lingua eorum et adinventiones eorum contra dominum, ut provocarent oculos maiestatis eius. Secunda est, quia praefert se Christo; ideo dicit extollitur, et cetera. Dicitur autem Deus tripliciter. Primo naturaliter. Deut. VI, 4: audi, Israel, dominus Deus tuus, Deus unus est. Secundo opinative. Ps. XCV, 5: omnes dii gentium Daemonia. Tertio participative. Ps. LXXXI, 6: ego dixi: dii estis. Omnibus autem his se praeferet Antichristus. Dan. XI, 36: elevabitur et magnificabitur adversus omnem Deum, et adversus Deum deorum loquetur magnifica. Signum autem culpae est, cum dicit ita ut in templo, et cetera. Superbia enim Antichristi maior est superbia omnium praecedentium. Unde sicut de Caio Caesare legitur, quod cum in vita adhuc esset, coli voluit, statuam suam ponens in quolibet templo, et Ez. XXVIII, 2 de rege Tyri dicitur: dixisti, quia Deus ego sum, etc.: ita credibile est, quod sic eis faciet Antichristus, dicens se Deum esse et hominem. Et in huius signum sedebit in templo. Sed in quo templo? Nonne est destructum a Romanis? Et ideo dicunt quidam, quod Antichristus est de tribu Dan, cuius tribus inter alias duodecim non nominatur Apoc. c. VII, 5. Et ideo Iudaei primo eum recipient, et reaedificabunt templum in Ierusalem, et sic implebitur illud Dan. IX, 27: erit in templo abominatio et idolum; Matth. XXIV, 15: cum vero videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit intelligat. Quidam vero dicunt, quod numquam Ierusalem, nec templum reaedificabitur, sed usque ad consummationem et finem perseverabit desolatio. Et hoc etiam aliqui Iudaei credunt. Ideo exponitur in templo Dei, id est, in Ecclesia, quia multi de Ecclesia eum recipient.
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Vel secundum Augustinum, in templo Dei sedeat, id est, principetur et dominetur, tamquam ipse cum suis nuntiis sit templum Dei, sicut Christus est cum suis.
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Deinde cum dicit non retinetis, ostendit quod nihil novi scribet; quasi dicat: olim cum essem apud vos, dixi hoc. II Io., 5: non mandatum novum scribo vobis, sed mandatum vetus, quod habuistis ab initio. II Cor. X, 11: quales fuimus verbo per epistolas absentes, tales et praesentes in facto, et cetera.
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Superius apostolus praenuntians narravit adventum et culpam Antichristi, hic ostendit causam dilationis. Et primo ostendit eos habere huius scientiae causam; secundo causam illam obscure proponit, ibi nam mysterium. Dicit ergo: dico quod oportet revelari hominem peccati. Et quid nunc detineat, id est, quae sit causa, quod tardet, scitis, quia ego dixi vobis, ita quod sic ad praesens detinet, ut suo tempore, id est, congruo tempore, reveletur. Eccle. VIII, 6: omni negotio tempus et opportunitas est. Et ibidem III, 11: omnia fecit Deus bona in tempore, et cetera. Deinde cum dicit nam mysterium, etc., causam eius ponit. Et haec littera multipliciter exponitur, quia hoc mysterium potest esse nominativi casu, vel accusativi. Si primo modo, est sensus: dico ut suo tempore, quia etiam iam mysterium, id est, figuraliter occultatum, operatur in fictis, qui videntur boni, et tamen sunt mali. Et hi operantur officium Antichristi. II Tim. III, 5: habentes speciem pietatis, virtutem autem eius abnegantes. Sed secundo modo est sensus: nam Diabolus, in cuius potestate veniet Antichristus, iam incipit operari occulte iniquitatem suam, per tyrannos et seductores, quia persecutiones Ecclesiae huius temporis sunt figurae illius ultimae persecutionis contra omnes bonos, et sunt sicut imperfectae comparando ad illam. Tantum ut qui tenet, et cetera. Hoc exponitur multipliciter. Uno modo, secundum Glossam, et Augustinum, qui dicunt, quod quidam opinati sunt Neronem, qui primo persecutus est Christianos, esse Antichristum, et quod non fuerat occisus, sed subtractus, et quandoque restituendus.
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Unde apostolus hoc evacuans, dicit tantum ut qui tenet nunc, Romanum imperium, teneat, donec de medio fiat, id est, donec moriatur. Sed hoc modo non est conveniens; quia multi anni sunt, quod Nero mortuus est, illo scilicet anno quo apostolus. Sed melius est quod referatur ad Neronem, prout est persona publica Romani imperii, donec de medio fiat, id est, tollatur Romanum imperium de hoc mundo. Is. XXIII, v. 9: dominus exercituum cogitavit hoc, ut detraheret superbiam omnis gloriae, et ad ignominiam, et cetera. Vel aliter tantum ut qui tenet, id est, detinet modo adventum Antichristi, teneat, ne veniat; quasi sit necessarium, quod adhuc aliqui veniant ad fidem, et aliqui recedant. Quasi dicat: ut discessus et accessus qui nunc tenet donec veniat, teneat donec tollatur ille obscoenus. Vel sic: tantum qui nunc tenet fidem, teneat, id est, firmus sit in ea. Ap. II: tene quod habes, ut nemo accipiat coronam tuam, donec de medio fiat, id est, congregatio malorum permixta, separetur, et fiat seorsum, quod erit in persecutione Antichristi. Vel tantum, etc., id est, ut mysterium iniquitatis, id est, iniquitas mystica, quae detinet, detineat donec fiat de medio, id est, donec iniquitas reducatur in publicum: et fiat quasi aliquid existens in publico de medio. Multi enim modo occulte peccant, sed tamen quandoque fiet in aperto: quia Deus sustinet peccatores quamdiu sunt occulti, donec publice peccent, et tunc non sustinebit, ut patet de Sodomitis Gen. XIX, 24. Sed tamen Augustinus confitetur se nescire quid apostolus illis loquitur, qui iam sciebant. Unde dicit quid nunc detineat, scitis. Et praeterea hoc non erat multum necessarium ad sciendum. Deinde cum dicit et tunc, etc., ponitur adventus iniqui, et poena eius. Primo manifestatio; secundo eius poena. Quantum ad primum dicit ille, singulariter, iniquus revelabitur, quia manifesta erit eius culpa, quem dominus Iesus interficiet spiritu oris sui. Is. XI: zelus domini exercituum faciet hoc, id est, zelus iustitiae, qui est amor. Spiritus enim Christi est amor Christi, et hic zelus est spiritus sancti, quem habet ad Ecclesiam.
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Vel spiritu oris sui, id est, mandato suo; quia Michael interfecturus est eum in monte oliveti, unde Christus ascendit; sic et Iulianus manu divina extinctus est. Et haec est poena praesens, licet futura etiam aeternaliter punietur, quia destruet illustratione, etc., id est, in adventu suo omnia illustrante. I Cor. IV, 5: illuminabit abscondita tenebrarum, et cetera. Et destruet, inquam, aeterna, scilicet damnatione. Ps. XXVII, v. 5: destruet illos, et cetera. Et dicit, illustratione, quia ipse visus est Ecclesiam obtenebrare, et tenebrae expelluntur illustratione, quia quicquid Antichristus ostenderit, ostendetur fuisse mendacium.
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Deinde cum dicit eum cuius est adventus, praedicit potestatem Antichristi. Et circa hoc duo facit, quia primo ponit potestatem eius ad seducendum; secundo huius causam ex domini iustitia, ibi eo quod charitatem. Iterum prima in tres, quia primo ponit actorem huius potestatis; secundo modum seducendi; tertio ostendit seducendos. Actor huius potestatis est Diabolus, et ideo destruet eum Christus. I Io. III, 8: in hoc apparuit filius Dei, ut dissolvat opera Diaboli. Et ideo dicit, quod adventus Antichristi erit secundum operationem Satanae, id est ex instinctu eius. Ap. XX, 7: solvetur Satanas de carcere suo, et exibit, et seducet gentes, et cetera. Operatur enim aliquid secundum operationem Satanae, sicut arreptitius, in quo non solum instigat voluntatem, sed etiam impedit usum rationis: quod tamen non imputatur ad culpam eius, quia non habet usum liberi arbitrii. Antichristus autem non sic; sed habebit usum liberi arbitrii, in quo est Diabolus suggerens, sicut dicitur de Iuda Io. c. III: introivit in eum Satanas, scilicet instigando. Decipiet autem hoc modo: primo per potentiam saecularem; secundo per virtutem miraculorum. Quantum ad primum dicit in omni virtute, scilicet saeculari. Dan. XI, 43: dominabitur thesaurorum auri et argenti, et in omnibus pretiosis Aegypti. Vel virtute, scilicet simulata. Quantum autem ad secundum dicit in signis, et cetera. Signa sunt quaedam mira etiam parva. Prodigia vero magna, quae aliquem prodigiosum ostendunt, quasi procul a digito. Ap. XIII, 13: fecit signa magna, ita ut et ignem faceret descendere de caelo, et cetera. Matth. XXIV, 24: dabunt signa magna et prodigia, ita ut in errorem inducantur, si fieri potest, etiam electi. Et dicit mendacibus. Miraculum mendax dicitur, vel quia deficit a vera ratione facti, vel a vera ratione miraculi, vel a debito fine miraculi. Primum fit in praestigiis, quando per Daemones illuduntur aspectus, ut aliud videatur, quam est: sicut Simon magus fecit decollari arietem, et postea ostensus est vivus; et homo decollatus est, et postea homo, qui credebatur decollatus, ostensus est vivus, et creditus est resuscitatus. Et hoc faciunt homines commutando phantasmata et decipiendo. Secundo modo illa dicuntur miracula improprie, quae plena sunt admiratione, quando effectus videtur, et ignoratur causa. Quae ergo habent causam occultam alicui, et non simpliciter, dicuntur quidem mira, et non miracula simpliciter. Sed quae simpliciter causam occultam habent, sunt proprie miracula, quorum causa est ipse Deus gloriosus, quia totum ordinem naturae creatae transcendunt. Aliquando vero fiunt aliqua mira, sed non praeter ordinem naturae, sed occultas causas habent: et haec multo magis faciunt Daemones, qui virtutes naturae sciunt, et qui habent determinatas efficacias ad speciales effectus, et haec faciet Antichristus; sed non quae habent veram rationem miraculi, quia non possunt in illa quae sunt supra naturam. Tertio modo dicuntur miracula, secundum quod sunt ordinata ad attestandum veritati fidei, ad reducendum fideles in Deum. Mc. c. ult.: domino cooperante, et sermonem confirmante sequentibus signis. Sed si alicui adest gloria miraculorum et non utatur eis ad hoc, miracula quidem sunt vera quo ad rationem rei factae, et quo ad rationem miraculi, sed sunt falsa quantum ad finem debitum, et intentionem Dei. Sed tamen hoc non erit in Antichristo, quia nullus contra fidem facit vera miracula, quia Deus non est testis falsitatis. Unde aliquis praedicans falsam doctrinam non potest facere miracula, licet aliquis habens malam vitam posset. Deinde ostendit seducendos, cum dicit his qui pereunt, id est, in praescitis ad perditionem. Io. XVII, 12: nemo ex eis periit, nisi filius perditionis. Et hoc ideo, quia Io. X, 27: oves meae vocem meam audiunt.
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Postquam ostendit in quibus habet locum deceptio Antichristi, scilicet in praescitis ad damnationem, hic assignat causam praedictorum. Et primo ostendit causam huius, et quomodo decipientur; secundo quomodo fideles ab eo liberentur, ibi nos autem. Item primo ponit eorum culpam tantum; secundo poenam cum culpa; tertio poenam tantum. Et est hic processus peccati: primo enim quis ex demerito primi peccati deseritur a gratia, et cadit in aliud peccatum, et post in aeternum punitur. Dicit ergo, quod causa quare decipientur est quia noluerunt recipere charitatis veritatem, id est, veritatem Evangelii. Io. VIII, v. 46: si veritatem dico, quare non creditis mihi? Iob XXIV, 13: ipsi fuerunt rebelles lumini. Et dicit charitatem veritatis, quia nisi sit formata fides per charitatem, nihil est. I Cor. XIII, 2: si habuero fidem, ita ut montes transferam, charitatem autem non habuero, nihil sum, et cetera. Gal. ult.: in Christo Iesu neque circumcisio, neque praeputium aliquid valet, sed nova creatura. Et subdit utilitatem veritatis, dicens ut salvi fierent. Rom. V, 1: iustificati ex fide, pacem habeamus ad Deum per dominum, et cetera. Sed culpa et poena est eorum seductio; unde dicit mittet, id est, permittet illis venire, operationem erroris. Is. XIX, 14: miscuit dominus in medio eius spiritum vertiginis. III Reg. ult.: ero spiritus mendax in ore omnium prophetarum eius.
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Et ideo dicit ut credant mendacio, id est, falsae doctrinae Antichristi. Rom. II: propter quod tradidit illos Deus in reprobum sensum, ut faciant ea quae non conveniunt. Sed poena tantum est aeterna damnatio; unde subdit ut iudicentur, scilicet iudicio damnationis. Io. V, 29: et procedent qui mala fecerunt in resurrectionem iudicii, et cetera.
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Omnes qui non crediderunt veritati. Io. III, 18: qui non credit, iam iudicatus est. Deinde cum dicit nos autem, ostendit quare fideles Christi liberentur. Et primo agit gratias pro eis; secundo commemorat divina beneficia, quibus a talibus liberantur. Dicit ergo sic: illi decipientur, sed nos debemus gratias agere. Rom. I, 8: primum quidem gratias ago Deo meo semper pro vobis per dominum, et cetera. Duplex autem ponit Dei beneficium, scilicet electionem Dei, quae est aeterna, et vocationem, quae est temporalis, ibi in qua et vocavit vos. Dicit ergo quod, pro quia, elegit nos, scilicet apostolos, et vos, scilicet fideles. Eph. I, 4: elegit nos in ipso ante mundi constitutionem, ut essemus sancti, et cetera. Io. XV, 16: non vos me elegistis, sed ego elegi vos. Circa electionem tria tangit, scilicet ordinem electorum, finem electionis, et medium consequendi finem. Electi sunt omnes sancti a principio mundi. Deut. XXXIII, 3: dilexit populos, omnes sancti in manu illius sunt. Sed apostoli specialiter sunt primitiae. Rom. VIII, 23: nos ipsi primitias spiritus habentes, et cetera. Et ideo dicit primitias fidei. Finis item electionis est salus aeterna; et ideo dicit in salutem. I Tim. II, 4: omnes homines vult salvos fieri, et cetera.
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Hoc autem fit, primo, ex parte Dei per gratiam sanctificantem; unde dicit in sanctificatione spiritus; secundo, ex parte nostra, est consensus liberi arbitrii per fidem; ideo subdit et in fide veritatis. Deinde cum dicit in qua et vos vocavit, etc., ponit secundum beneficium, quod est vocatio temporalis Christi, quae sequitur electionem. Rom. VIII, 30: quos vocavit, hos et iustificavit, et cetera. Et de hac vocatione nota parabolam, Lc. XIV, 16 de eo, qui fecit coenam magnam, et cetera.
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Et addit per Evangelium nostrum, id est, a me praedicatum. Sed ad quam coenam? In acquisitione gloriae, id est, ut acquiramus Christi gloriam. Deinde cum dicit itaque, etc., monet tenere veritatem, et primo ponit monitionem; secundo orationem, ibi ipse autem dominus, et cetera. Et facit primum, quia opus nostrum dependet a libero arbitrio; secundum vero, quia indiget auxilio gratiae. Et primo monet ad standum, cum dicit state in veritate. Gal. V, 1: state, et nolite iterum iugo servitutis contineri. Secundo docet modum standi, ibi et tenete traditiones, id est, documenta, quae a maioribus traduntur. Nam documenta quae traduntur a minoribus, quandoque non sunt servanda, quando scilicet contrariantur documentis fidei. Matth. XV, 6: irritum fecistis mandatum Dei, propter traditionem vestram. Sed servanda sunt quae ordinantur ad mandata Dei. Quas didicistis. Act. XVI, 4: Paulus docebat, ut tenerent traditiones et documenta quae erant decreta ab apostolis et senioribus, qui erant Ierosolymis, et cetera.
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Et has traditiones dupliciter ediderunt, quasdam verbis unde dicit per sermonem, quasdam in Scripturis ideo addit sive per epistolam. Unde patet, quod multa in Ecclesia non scripta, sunt ab apostolis docta, et ideo servanda. Nam multa, secundum iudicium apostolorum, melius erat ut occultarentur, ut dicit Dionysius. Unde apostolus I Cor. X dicit caetera cum venero disponam. Deinde ponit orationem, ibi ipse autem dominus noster Iesus Christus, etc.; quasi dicat: sic moneo, sed nihil valet nisi adsit divinum auxilium. Et ideo ponit primo duplex Dei beneficium. Primum est amor eius ad nos, quo alia nobis impendit; ideo dicit dilexit nos. Secundum est spiritualis consolatio, ibi et dedit consolationem aeternam. II Cor. I, v. 4: qui consolatur nos in omni tribulatione nostra. Is. XL, 1: consolamini, consolamini, popule meus, dicit dominus Deus vester, et cetera.
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Et dicit consolationem aeternam, scilicet contra omnia mala imminentia et futura. Et ideo expectamus spem bonam, id est, bonorum aeternorum infallibilitatem. I Petr. I, 3: qui secundum magnam misericordiam suam regeneravit nos in spem vivam. Et hoc in gratia, scilicet per quam speramus consequi vitam aeternam. Rom. VI, 23: gratia Dei vita aeterna. Petit autem pro eis exhortationem, quae est monitio ducens animum ad volendum. Et hanc potest facere homo exterius; sed non esset efficax, nisi esset interius spiritus Dei.
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Unde dicit exhortetur corda vestra, id est, instiget. Os. II, 14: ducam eam in solitudinem, et loquar ad cor eius. Item petit confirmationem, unde dicit et confirmet. Ps. LXVII, 29: confirma hoc, Deus, quod operatus es in nobis. Quasi dicat: exhortetur per gratiam, ut velimus, et confirmet ut efficaciter velimus. Et hoc in omni opere bono et sermone. Praecedit opus sermonem, quia coepit Iesus facere et docere Act. I, 1.
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Rogamus autem vos fratres, Christi, et nostrae congregatiohis in per adventum Domini nostri.Iesu ipsum1): 2. ut non cito moveamini
1. Rogamus autem vos fratres per adventum Domini nostri Jesu Christi. Aggreditur principalem hujus Epistolae rnatoriam, de qia diximus in argumento. Suborta enim erat Thessalonicensibus opinio, partim ex verbis quibusdam Epistolae prioris, partim ex aliis causis hic indieatis, diem adventus Domini brevi adfuturum. Quae res animos illorum metu ac terrore non parum turbaverat. Hanc igitur eorum opinionem corrigit. Incipit autem ab obtestatione, quam sumit ex re praesenti, de qua et locutus jam erat, et adhuc locuturus. Quamvis enim Graeca sic verti possint: De adventu Domini nostri etc., plus tamen habet efficaciae forma obtestationis per adventum Domini, scilicet eum ipsum, quem verebantur ut terribilem. Totus autem hic locus refertur a S. Aug. De civit. Dei lib. 20. cap. 19.
Et nostrae congregationis in ipsum. Ambiguitas est in Graeco. Juxta nostram versionem hic repetenda esset dictio, adventum, a quo reguntur genitivi, nostrae congregationis. Sed sine dubio incommodus est hic sermo, per adventum nostrae congregationis. Quocirca melius alii per accusativum sic vertunt: Et nostram congregationem; vel nostri aggregationem seu collectionem m ipsum; ut ab eadem propositione unkp regantur adventus et congregatio. Et nostri congregationem in ipsum, legit Hier. epist. 152. Est enim haec altera pars obtestationis, qua nimirum Thessalonicenses obsecrat per eam aggregatienem, qua tum ipsi, tum caeteri electi, Christo veniente colligentur ad ipsum, ut ad caput suum; de qua dixit in superiori Epistola: Simul rapiemur obviam Christo: et de qua ipse Chiistus Luc. 17. Ubicumque fuerit corpus, illuc congregabuntur et aquilae. Nam ad eam Domini sententiam hic allusisse Paulus videtur. Obsecrat autem non solum per adventum Domini, verum etiam per fidelium ad eum congregationem in adventu futuram, velut per rem summis votis exoptatam. Huic interpretationi consonat etiam Syriaca versio.
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2. Ut non cito moveamini a vestro sensu. Graece, a mente, sive intellectu; nec additur pronomen. Alii pro mente, sententiam vertunt. Sed haec fere eadem sunt; nam sensus est: Ne cito dimoveamini a sententia seu doctrina, quam a nobis acceptam mente tenetis, scilicet de tempore adventus Domini. Respicit enim Apostolus ad ea, quae praesens docuerat Thessalonicenses, de quibus ait infra: Num retinetis, quod cum adhuc essem apud vos, haec dicebam vobis? Est autem et hic subaudiendum, quod in fine periodi exprimit, guasi instet dies Domini: non autem supplendum, quod Erasmus supplet in paraphrasi, si proferetur adventus Domini; quasi sensus sit: Si videatis adventum Domini in longum differri, ne propterea fluctuetis animo haesitantes, num vera sint, quae de adventu Domini et glorificatione vestra futura a nobis accepistis. Hujusmodi quidem admonitionem videre est apv.d B. Petrum 2. Epist. 3. adversus eos, qui dicebant: Ubi est promissio aut adventus ejus etc.? Verum huic loco, ubi sermo est ad eos, qui contrario errore laborabant, putantes vicinum esse diem Domini, non quadrat ea admonitio.
Neque terreamini. Graece, turbemini; sive ut Arrbrosianus legit, conturbemini. Sed haec turbatio ex errore erat, quem causabat opinio appropinquantis judicii. Igitur hic locus, docet cogitationem futuri judicii etiam piis incutere terrorem; non ob aliud sane, quam quia nemo scit, qualis ibi judicabitur, cum ipse etiam Apostolus de se dicat: Nihil mihi conscius sum; sed non in hoc justificatus sum 1 Cor. 4. Unde judicium ilhul extremum ut tremencium ac terrore plenum nobis passim in Scripturis proponitur.
Neque per spiritum. Subaudi, quasi divinum et propheticum: nam ut in superiori Epistola monuit cap. 5., Spiritus quidem non extinguendus, neque prophetiae spernendae: sed omnia probanda. Unue et Joannes Apostolus praecipit 1 Joan. 4., ne omni spiritui credamus, sed ut probemus spiritus, si ex Deo sint. Hincapparet, quosdam spiritu mendacii deceptos, annuntiasse Thessalonicensibus instantem Domini adventum. Quod verisimilius est, quam quod alii dicunt, impostores quosdam studio confinxisse prophetiam. Supponit enim Apostolus spiritum, veluti mox sermonem et epistolam: sed exigit discretionem, quis spiiitus, cujus sermo, cujus epistola.
Neque per sermonem. Intellige quasi a nobis profectum: dicit enim sub finem capitis: Tenete traditiones, quas didicistis sive per sermonem, sive per epistolam nostram. Ubi sermonem intelligit suum, sicut epistolam. Quod ergo in parte sequenti additur, canquam per nos, etiam huc referendum est, Erant enim, qui mentiebantur, se ex ore Pauli audivisse, quod instaret dias Domini.
Neque per epistolam tanquam per nos missam. In Graeco et Syriaco non additur, missam; sed interpres id adjecit explendae sententiae causa; pro quo alii scriptam addunt. Verum hae additiones nimiumrestringerevidentur mentem Apostoli; cum nihil obstet, quo minus haec particula, tanquam per nos, etiam ad sermonem, referatur, uti dictum est. Quod ut commode fieri possit, Erasmus et Hentenius ita vertunt, tanquam nobis auctoribus. Potest et hoc modo: tanquam a nobis prufecia. Ex hoc loco patet, fuisse nonnullos, qui etiam Epistolam proferrent velut jussu, aut nomine Pauli scriptam, ex qua probarent commentum suum de instante die Domini. Atque hinc discimus, quam vetus sit impudentia, libris aut Epistolis supposititiis adscribendi magnorum auctorum nomina; ut proinde plusquam necessarium sit in Ecclesia judicium, quo discernantur libri sacri ab apocryphis, ac genuini ab adulterinis. Quod quidem judicium certum ac definitum non aliunde petendum est, quam ab iis, qui praesunt Ecclesiae Catholicae, quae columna etfirmamentum est veritatis.
Quasi instet dies Domini. Graece: dies Chriiti; tametsi Theophylactus et Syrus interpres Domini legunt. Non sine causa Apostolus tamsoiicite studetopinionem instantis diei Domini fidelium mentibus eximere; ne videlicet hac opinione delusi, putarent, vanam et fabulosam esse promissionem adventus Dominici et suae glorificationis; et per huc a fide Christiana recederent, quemadmodum Augustinus docet epist. 80. ad Hf sychium.
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3. Ne quis vos seducat ullo modo. Seducat, Graece decipiat. Non contentus aliquot modos deceptionis removisse, scilicet per spiritum, per sermonem, per epistolam; nunc simul omnes excludit, dicens: Ne quis ullo modo vos decipiat, scilicet persuadendo, Christum statim esse venturum. Vocat hanc Apostolus deceptionem,, non propter simplicem falsitatem, sed quia fidelibus valde periculosus, uti jam declaratum est, futurus erat hic error. Ex quo intelligitur, quam male mereantur de religione Christiana, qui conjecturas nescio quas secuti, certum aliquod tempus venturi judicii audent designare.
Quoniam nisi venerit discessio primum. Sententiam hanc Apostolus, dum multis additis protrahit, suspensam et imperfectam reliquit: quae tamen facile suppletur, hoc modo: Quoniam non veniet dies Domini, nisi primum venerit discessio etc. Diem Domini nondum instare, ex eo docet, quod quaedam res non parvi temporis aut momenti, quae nondum acciderunt, praecedere illum debeant. Porro totus hic locus propheticus est, ut proinde mirum non sit, si obscuritatem et difficultatem habeat, quae cjmmeutatores exerceat; praesertim cum ea praedicantur, quae nec hodie sunt impleta, nisi tantum aliqua ex parte; quemadmodum infra docebimus. Pro discessione, Graece est, a.TZQ3T<xoia., quae vox defectionem significat; ut cum quis deficit ac recedit ab eo, cui subjectionem et obedientiam debebat. Atque, ita legit Ambrosianus. Nam quod Augustinus lib. 20. de civit. Dei cap. 19. legit: Nisi venerit refuga primum, quod Graece diceretur aiZQGzdtriQ y in nullis, quod sciam, invenitur Graecis codicibus; tametsi illius lectionis in Latinis exemplaribus repertae etiam Sedulius meminerit. Quaeritur ergo, quam ctTCoaxaatav seu defectionem hic dicat Apostolus. Graeci interpretes eo nomine significari putant ipsum hominem, de quo consequenter loquitur, id est Antichristum, velut auctorem, ducem et principem defectionis cujusdam universalis hominum a Christo. Verum alii probabilius non personam, sed rem ipsam intelligunt, juxta propriam vocabuli significationem: et quidem eam rem, quae personam, de qua deinceps agitur, praecedat. Id enim velle videtur Apostolus illo adverbio primum. Dicessionem igitur multi interpretantur eam, qua omnes gentes Romanorum imperio subjectae ab eo recedant; Apostolum autem dicunt id exprimere noluisse, ne Romanos olfenderet, quibus persuasum erat, aeternum fore suum iraperiura. Ita Hieronymus epist. 151. ad Algasiam q. 11. et Ambrosianus in comm. Quos utraque glossa tam ordinaria, quam interlinealis, et alii no;i pauci sequuntur, inter quos etiam Cajetanum numero. Sed aliis non placet haec interpretatio: primum quoniam, uti testatur S. Thomas et Liranus, et res ipsa probat, jam olim a Romano imperio gentes, quotquot ei subjectae erant, desciverunt; solumque pene nomen imperii Romani hodie reliquum habemus; nec tamen venit Antichristus, quem venturum statim post apostasiam Apostolus significat. Deinde quia non ita terreno regno spirituale suum regnum, id est, Ecclesiam, Christus alligavit, ut illo florente ipsa floreret; et illo deficiente, deficeret, aut in angustias redigeretur. Nam Romani imperatores florente adhuc imperio Christi Ecclesiam vel maxime persecuti sunt; nec solum ethnici, verum etiam nonnulli Christianam fidem professi, atque in haeresim, vel schisma prolapsi; nec Graeci modo, verum etiam Latini. Quae res ex historiis notissima est. Adde, quod a Prophetis praenuntiata est Ecclesia non in uno regno futura, sed diffundenda per omnes gentes, et per omnia regna terrarum, ut Psalm. 71. Adorabunt eum omnes reges, omnes gentes servient ei. Jes. 60. Gens et regnum, quod non servierit tibi, peribit, Denique nomen apostasiae m sacris literis magis sonat defectionem spiritualem, qualis est a fide etreligione, quam politicam, qualis ab imperio terreno; quae etiam sine peccato contingere potest. Unde 1 Tim. 4. ubi dicitur, quod in novissimis temporibus discedent quidam a fide; rursus est Graecum verbum a quo derivatur aTtoaxaata. Rectius itaque, et sacris Scripturis convenientius sentire videntur, qui apostasiam hanc interpretantur defectionem a fide Catholica, eamque universalem: qua nimirum non tantum personae, quamvis multae, quod prioribus saeculis saepe accidit, sed etiam regna et provinciae omnes, aut pene omnes recedent ab Ecclesia Catholica, et ab obedientia ejus, quem suum in terris vicarium, suaeque Ecclesiae pastorem Christus constituit, hoc est, successoris B. Petri Apostoli, Romani Pontificis. Ita discessionem hanc intellexerunt Anselmus et Aquinas in commentariis. Q.uibus accedit Dominicus Soto in 4. dist. 46. q. 1. art. 1. Nec dissentit Liranus. Quamvis enim videatur distinguere inter recessum ab obedientia Romanae Ecclesiae, quomodo Graeci ab ea jamdudum recesserunt, et inter recessum a fide Catholica, malitque posterioris modi recessum intelligere: res tamen eodem recidit. Quicunque enim ab obedientia Romanae Ecclesiae recesserunt, iidem aut btatim etiam Catholicam fidem deseruerunt, aut certe non diu in ea permanserunt; uti de ipsis Graecis schismaticis manifestum est. Confirmat hanc expositionem auctoritas B. Thomae Cantuariensis martyris, qui in epist. quadam adEpiscopos Angliae sic loquitur: Stabit Ecclesia, etsi saepius concussa, in ea fortitudine et firmitate, in qua fundata est, donec veniat generale dissidium, donec filius ille perditionis surgat. Ubi generale dissidium intelligit haud dubie generalem, quam diximus ab Ecclesia Catholica defectionem. His consonant ipsius Christi verba in Evangelio dicentis Luc. 18. Filius hominis veniens, putas, inveniet fidem in terra? Quasi dicat vix inventurum, propter praecedentem apostasiam. Porro quod nostri temporis haeretici, primo auctore Luthero, defectionem intelligi volunt eara, qua receditur a vero Dei cultu, et a fide promissionum Christi; et eam defectionem dicunt ante mille anno6 et ultra fieri coeptam, et deinceps auctam, et confirmatam in Ecclesia per ejus praelatos: id velut ab haeretico spiritu profectum, et in Ecclesiam Christi sponsam vehementer injuriosum et blasphemum, atque a filiis desertoribus et apostatis ad palliandum crimen impiae suae defectionis excogitatum, prorsus execramur. Imo vero illi ipsi, qui haec excogitant, et quicunque cum iliis generalem hanc ab Ecclesia Catholica, et ab obedientia capitis rjus Romani Pontificis apostasiam promovent, uti hodie insigniter facit Jacobus rex Angliae, viam haud dubie sternunt Antichristo. Proinde, si quaeras an ea discessio, quam interpre tati sumus, completa sit, an adhuc complenda: respondeo, satis experientia notum esse, quod magna parte, non tamen omnino, completa sit; etpruinde nondum venisse, sed adhuc venturum esse eum, de de quo sequitur:
Et revelatus fuerit homo peccati, filius perditionis. Haec Antichristi epitheta simt. Homo peccati dicitur Ilebraea phrasi homo insigniter malus ac scelero sus, et in quo, ut ait Hieronymus ad Algasiam, fons omnium peccatorum est. Aut ideo vocatur homo peccati, quia, sicut patet ex sequentibus, superbia mater omnis peccati in eo tanta erit, ut extollat se supra omne, quod dicitur Deus, seseque tanquam Deum ostentet et coli faciat. B. Thomas interpretatur, quod erit omnium hominum pessimus, ut Christus omnium optimus. Idem Filius perditionis dicitur, id est, homo perditione dignissimus et aeternae perditioni destinatus, quasi ex peiditione tanquam matre genitus; scilicet ea locutione, qua quidam in scriptura vocaotur filii mortis. Sic et Judam proditorem Christus filium perditionis appellavit. Joan. 17. Aptissime vero Apostolus prius dixit, hominem peccati, deinde, filium perditionis: quia peccatum perditionis est causa. Unde et in sequentibus prius describit peccatum ejus, deinde perditionem. Ex hoc autem, quod hominem peccati vocat, corum opinio refellitur, qui putaverunt, Antichristum non hominem fore, sed diabolum, aut daemonem in assumpto corpore. Qui vero eum imaginantur futurum diabolum iucarnatuin, id est, simul angelum et hominem, quomodo Christus idem est Deus et homo, multo absurdius sentiunt: tum quia id sine ingenti miraculo fieri non posset, quod hic non est agnoscendum; tum vero, quia nec omnino fieri potest, ut diversae naturae in uno supposito creato conjungantur, propterea quod ad suppositandum, ut loquuntur, plures naturas, requiratur virtus infinita, cuius capax non est suppositum creatum. Erit igitur Antichristus homo, non diabolus, sed diaboli praecipuum organum; utpote cujus adventus erit, ut infra dicitur, secundum operationem Satanae etc. Sed hic altera existit haereticorum blasphemia, dicentium, hunc hominem peccati, filiumque perditionis ab Apostolo praedictum ac descriptum, esse Romanum Pontificem. Quam impietatem, Antichristi praecursoribus dignam, quum multis, solidisque rationibus refutaveriraus in comment. super 4. Sent. dist. 47., nunc satis erit ostendisse, quam ab illo commento sint r.liena, quamque repugnantia, quae hic de Antichristo scribuntur. Atque illud imprimis, quod eum Apostolus describit velut unam ac singularem personam, vocans eum hominem peccati et filium perditionis. Nam in Graeco his nominibus praeponuntur articuli, certum aliquod individuum designantes; ut demonstrative vertere potuerit interpres, ille homo peccati, ille filius perditionis; quemadmodum paulo post vertit: Ille iniquus. Nam et Erasmus utroque loco pronomen demonstrativum addendum putavit. Atqui Pontifices Romani, quibus Antichristi nomen haeretici impingunt, non unam constituunt personam singularem, sed multi sunt homines, alii aliis in eadem dignitate jam olim succedente9. Accedit huic argumento, quod ait: Et rtvelatus fuerit et infra: Tunc revelabitur illeiniquus. Sensus enim est, Antichristum, statim ut exortus fuerit, ea faciens, quae mox de eo commemorantur, per eadem illa piis omnibus fore manifestum; quomodo et Christi adventus, quia manifestus erit, ab eodem Apostolo revelatio vocatur, capite superiori et alibi. At Romani Pontifices totis mille ac fere quingentis annis ecclesiam Christi rexerunt, priusquam Antichristi contumeliam audirent vel ab ullo haereticorum. Primus enim Martinus Lutherus hoc nomine Christi vicarium appellare ausus est; nec prius quam fuisset propter haeresim ab eo excommunicatus ac diabolo traditus: ut non ab alio, quam diabolo magistro didicerit ita loqui; qaemadmodum Judaei a patre diabolo didicerant, quod Christo dicebant: Samaritanus es tu et daemonium habes, Joan. 8.
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4. Qui adversatur. Graece participium est avxtxstfjisovg, quod et nominaliter accipi solet pro contrario, sive adversario. Unde Erasmus et Hentenius: Qui est adversarius. Quanquam verti etiam potest: ille adversarius, propter articulum praefixum; ut et hac parte significetur, Antichristum fore certum quempiam hominem. Hieronymus hunc locum sic exponit: Qui adversatur Christo, et ideo vocatur Antichristus. Alii partem hanc referunt ad id, quod sequitur, id est, ad omne, quod dicitur Deus etc, ut sensus sit: eum ex instituto futurum hostem et adversarium Dei, et quodammodo bellum ei indicturum. Quid vero magis alienum a Romano Pontifice, qui cultum unius veri Dei ex professo, atque omni studio propugnat et promovet? licet haeretici suo more calumniose atque impudenter falsum cultum vocitent.
Et extollitur supra omne, quod dicitur Deus. Plerique Graeci codices masculino genere legunt, supra sive adversus omnem, qui dicitur Deus. Sic enim 1 Cor. 8. Sunt qui dicuntur Dii. Sed haec varietas nihil ad sensum. Et quod colitur. In Graeco nomen est aspaaua, quod alii numen vertunt; tametsi Graecae vocis significatio generalior est; extenditur enim ad omnia, quae solent homines caltu religionis, seu vero, seu falso, venerari, ut sunt arae, delubra, statuae, euil. Ettii Comm. Tom. II. simulacra. Nam Act. 17., ubi nos legimus Paulum dicentem: Praeteriens et videns simulacra vestra, inveni et aram etc., pro simulacra Graece est acj3aauaxa, quod Erasmus vertit culturas; alii, cultus. Quae versiones congruunt cum eo, quod hic reddidit noster interpres, quod colitur. Est igitur hujus loci sensus, juxta communem Patrum expositionem: Qui sese efferet supra omnem vero aut falso nomine Deum, atque evertet omnem cultum seu verum, seu falsum; ut, quemadmodum sequentia docent, ipse solus colatur. Hujus rei quaDdam imaginem habemus in rege Nabuchodonosor, qui jussit omnes Deos terrae exterminari, ut ipse solus diceretur Deus, Judith. 3. Figuram autem expressam Antichristi gessit hac in re Antiochus Illustris; de quo praedicitur Dan. 11., quod elevabitur et magnificabitur adversus omnem Deum; quodque adversus Deum Deorum loquetur magnifica; nec quemquam Deorum curabit; quia adversum universa consurget. Jam nec horum quicquam, nisi per summam impudentiam, affingi potet Romano Pontifici. Nec digna sunt refutatione, quae quidam non minus impie, quam calumniose et scurriliter de Romano Pontifice fabulantur, ut hunc locum adversus eum detorqueant.
Ita ut in templo Dei sedeat. Graece: Ita ut in templum Dei, tanquam Deus, sedeat; tametsi non omnes Graeci codices hoc loco addunt, tanquam Deus; quod nec in Svriaco legitur. Porro lectionis Graecae, in templum Dei, meminit etiam August. lib. 20. de civit. cap. 19., atque illi quemdam intellectum accommodat, sed improbabilem. Nam Latini omnes interpretes per ablativum reddunt: in templo; cum et Graeci sermonis proprietas diligenter expensa id exigat.
Ostendens se tanquam sit Deus. Graece: Ostendens seipsum, quod sit Deus, id est, seipsum esse Deum; ut alii vertunt. Pro ostendens, Ambrosianus et Augustinus legunt, ostentans, nonnulli vertunt, prae se ferens. Dubium hic est, de quo Dei templo loquatur Apostolus. Quidam templum Hierosolymitanum intelligunt. Quamvis enim destructum sit illud, quod erat tempore Pauli; aliud tamen ejus loco aliquando reaedificandum dicunt, sive a Judaeis, sive ab ipso Antichristo, ut ipse in eo colatur. Vei um si Antichristus sibi tanquam Deo construet templum: non illud Apostolus templum Dei vocaret; nihilo magis, quam templum Jovis aut Dianae eo nomine dignaretur. Cajetanus putat, non aliquod determinatum templum significari, sed sensum esse, quod in quocunque templo Deo dicato sessurus sit Antichristus tanquam illud sibi dicatum esset. At vero Hieronymus in epistola dudum citata, verius arbitratur, Apostolum per templum Dei ecclesiam significasse. Quam interpretationem post glossam interlinealem etiam S. Thomas recipit, nec Augustinus rejicit. Chrysostomus quoque ac Theodoretus et caeteri Graeci de ecclesiis Dei (plaraliter enim loquuntur) Apostolum exponunt; quod in idem recidit. Nam ecclesia Dei ex multis particularibus constat ecclesiis. Hic sensus probabilitatem accipit ex eo, quod, sicut tempore Machabaeorum, ut habetur 1 Mach. 1., in templo Dei, quod erat Hierosolymis, stetit abominandum idolum desolationis, de quo prophetaverat Daniel, cap. 9., et sicut posteriori tempore statua Caesaris, teste Hieronymo super Matth. 24., in eodemtemplo, velut secunda abominatio collocata fuit: ita et in ecclesia Dei (cujus insignem typum praetulit templum illud Hieiosolymitaquem abominationes illae priores praefiguraverunt. Sed quaeritur, quomodo sessurus sit in ecclesia Christi Antichristus, qui, ut Christi adversarius, ita Christianorum futurus est gravissimus persecutor. Et quidem haeretici jactant facilem esse intellectum de Romano Pontifice, quem constat in templo Dei, quod est ecclesia, sedere ac praesidere. Verum caetera, quae addit Apostolus, minime quadrant. Nam in ecclesia sedere quocunque modo, etiam cum potestate, quamplurimis est commune. Sic enim omnes episcopi in ea sedent, ac sederunt. Etenim id habet vetustissima, loquendi consuetudo, tam apud Graecos, quam Latinos scriptores, ut episcopi se dere in ecclesiis suis dicantur, pro eo quod est, cathedratica potestate eis praesidere. Sed Antichristo est proprium, quod in templo Dei, tanquam Deus, sedeat et seipsum ut Deum ostendat. Id autem Romano Pontifici competere, qui Christi vicarium se profitetur, quique servum Dei ac servorum ejus se nominat et praestat, omnium ecclesiarum solicitudinem gerens; tantum abest, ut Deum haberi se velit, aut aliquid divinum usurpet: id, inquam, nemo, nisi odio Satanico excaecatus, dixerit. Sedebit itaque in templo Dei Antichristus, ostentaturus se pvo Deo; quia viribus ac potentia ecclesiam Dei invadet, ejusque loca occupabit, et, ut ait S. Thomas, multi de ecclesia eum recipient; intellige, per haeresim et schisma prius separati. Occupatis autem ecclesiarum templis, aliisque locis, per eam superbiam, de qua dictum est, quod extolletur supra omne, quod dicitur Deus, aut quod colitur, faciet se in iisdem locis, eliminato veri Dei cultu, tanquam Deum coli; praesertim accedente signorum et prodigiorum exhibitione, de quibus infra; per quae Deum sese imperitis probabit. Et hoc pacto verificatur etiam Cajetani expositio, qua dicebat, Antichristum sessurum passim in templis Deo dicatis. Quo spectare videtur etiam Graecorum commentarius: nam per ecclesias, usu fidelium, oratoria seu templa significantur.
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5. Num recinetis, quod cum adhuc essem apud vos, haec dicebam vobis? Graece: An non meministis, quod etc. Sic et Ambrosianus. Est autem haec tacita objurgatio, quasi dicat: Cum haec vobis praesens dixerim; non debebatis commoveri rumoribus aliquorum dicentium instare diem Domini. Vel hinc liquet, ait Theophylactus, quod haud pauca Paulus mysteria tradiderit, quae literis non sint mandata. Nam eadem, quae hic EPISTOLAE n. AD THESSALONICENSES. VERS. 5.-7. de apostasia et Antichristo scribit, coram apud Thessalonicenses clarius ac plenius tradiderat; ne haec quidem scripturus, nisi occasio compulisset. Plus autem sermone, quam scripto, de hac re tradidisse Apcstolum liquet ex eo, quod sequitur:
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6. Et nunc quid detineat scitis, ut reveletur in suo tempore. Sensus est: Nostis ex iis, quae dixi vobis, quid obstet, quidve sit in mora, cur nunc ille homo peocati non manifestetur, sed tandem suo, id est, congruenti ac divinitus praestituto tempore venturus sit ac manifestandus. Noverantutique Thessalonicenses, quibus dixerat Paulus. At nos nescimus, sed conjecturis utimur: nam quidam to xa- T£)(QV, id quod detinet, de gratia Spiritus 3ancti dictum putant quantum ad charismata. Quod bene refellit Theophylactus, quia jam olim charismata cessant; nec tamen venit Antichristus. Veteres plerique commentatores tam Graeci, quam Latini, quibus et Hieronymus assentitur in epist. ad Algasiam, Romanuvn imperium existimant significari, mentemque Apostoli esse, quod non prius, quam illud deletum fuerit, revelandus sit Antichristus, ut qui non sit habiturus facultatem agendi, quae velit adversus ecclesiam, nisi imperio Romano prius dissoluto. Id vero Paulum aperte dicere noluisse, ne calumniam pateretur, quasi Romano imperio, quod aeternum fore sperabatur, male optaret, quemadmodum jam superius dictum est. Ita quidem illi, qui stante Romano imperio scripserunt. Sei hanc opinionem ipsa jam dudum experientia redargui rronstravimus eodem loco. Nec vero probatur Augustino; quamvis eam, ut ipse vocat, suspicionem commemoret. Sunt alii, qui dilationis causam interpretentur, quod prius oporteat evangelium praedicari in universo orbe in testimonium omnibus gentibus: et tunc, inquit Dominus, veniet consummatio. Matthaei 24. Verum quid opus erat Apostolo, hanc causam reticere, et non potius aperte declarare; cum et res auditu grata sit, et nihil periculi contineat? <n suis Proinde, si quid in: 3 * cendum est, videtur A aiav, de qua supra locv. velh quae quoniam n est et odiosa, non erat petenda. Scitis, inquit, panim ei ^ermoiio meo coram habito, partim ex antedictis, quid remoretur adventum illius hominis peccati: non enim revelabitur, nisi prius apostasia, seu discessio venerit Nam non solum oporlet apostasiam praecedere diem Domini, verum etiam adventum Antichristi: hic enim ordo supra significPtus est, quemadmodum illic annotavimus. Idemque congruens est, quia per arcoa- Taa»'av, id est, generalem illam regnorum et populorum ab ecclesia Catholica defectionem, via praeparabitur Antichristo; sicut hodie paulatim magnis, proh dolor, incrementis, fieri videmus. Potest haec sententia facile colligi ex iis, quae scribit Augustinus loco supra citato: quin et cum verbis Apostoli consequentibus bene convenit, uti mox videbimus. Quod si tamen nec istud placet: lubeno cum Augustino fatebor, me, quid Apostolus dicat, ignorare. Quo tandem etiam B. Thomas delabitur, addens rem non esse multum necessariam ad sciendum.
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7. Nam mysterium jam operatur iniquitatis. Quamvis, inquit, homo peccati nondum venerit, sed suo tempore sit revelandus; jam nunc tamen mysterium operatur iniquitatis. Hoc multi sic intelligunt, quasi dictum de homine peccati, id est Antichristo, scilicet eum jam operari mysterium iniquitatis. Atque hinc colligunt haeretici, Antichristum jam tunc Apostolorum temporibus fuisse etsi nondum revelatum. Non enim, inquiunt, operari poterat mysterium iniquitatis (hoc est, secundum eorum expositionem, furtim et clanculum moliri oppressionem Ecclesiae, quod aperte facturus est suo tempore), nisi jam tum existeret. Ex quo sane colligendum nobis relinquunt grande mysterium impietatis, Petrum Apostolum fuisse Antichristum. Si enim, uti contendunt, Romanus Pontifex Antichristus est; extitit autem Antichristus Apostolorum %mpore, necalius tunc Romanus Pontifex fuit, nisi B. Petrus: igitur Petrus erat Antichristus. Sed mysterium hoc adeo blasphemum est et impium, ut ipsi, qui conceperunt, palam proferre non audeant. At Catholici commentatores non pauci, Hieronymus imprimis, locum hunc de Nerone interpretantur; sed sensu nonnihil variant. Nam alii mysterium accipiunt accusativo casu, ut sensus sit, hominem illum peccati, id est, Antichristum, etsi nondum venerit, jam tamen in alio sibi multum simili, tanquam in figura ac praecursore suo, videlicet in Nerone mysterium iniquitatis operari, hoc eot, ea mala atque peccata agere jam ex parte, persequendo fideles, et divinos honores appetendo, quae potentius ac plenius ipse per se atque in propria persona facturus est Antichristus. Secundum alios, mysterium nominativi casus est, et sensus verborum hujusmodi: Nam inysteriuin iniquitatis, id est Nero (quem mysterium iniquitatis ab Apostolo vocari dicunt, eo quod sit typus Antichristi), jam talia quaedam operatur, qualia facturus est ipse Antichristus. Ita fere Chrysostomus et ejus sequaces. Augustinus vero cum hanc de Nerone interpretationem loco saepe citato retulisset; consequenter adjecit, quid alii quidam, ex hac occasione, de eodem Nerone fuerint opinati. Unde nonnulli, inquit, ipsum resurrecturum et futurum Antichristum suspicantur. Alii vero nec eum occisum putant, sed subtractum potius, ut putaretur occisus; et vivum occultari in vigore ipsius aetatis, in qua fuit, cum crederetur extinctus; donec suo tempore reveletur et restituatur in regnum. Sed multum mihi mira est haec opinantium tanta praesumptio. Haec ille. Et tamen istarum opinionum ab Augustino reprehensarum posterior apud Sulpitium legitur lib. 2. historiae sacrae. Qui et in secundo dialogo sub finem vel eandem, vel similem omnino sententiam B. Martino Turonensi adscribit, aut certe affingit. Nam dialogus ille inter Apocrypha relatus est a Gelasio Papa sub titulo Posthumiani et Galli, qui in eo sunt interlocutores. Caeteium universus hic de Nerone commentarius, quamvis hos aliosque auctores habeat, evertitur observatione temporis, quo Paulus hanc epistolam scripsit; quemadmodum subtiliter animadversum est a Cardinale Baronio ad annum Domini 70. et facile colligi potest ex iis, quae nos in argumento utriusque epistol. diximus. Non enim sub Nerone principe scripta est haec epistola, ut de illo dictum intelligi possit, mysterium jam operatur iniquitatis; sed ante ejus imperium annis circiter tribus, Claudio adhuc regnante. Quanquam nec primis imperii sui annis Nero ita se gessit, ut de eo verificari possit haec Apostoli sententia. Quocirca dimisso hoc commentario scire imprimis oportet, verbum operatur, Graece IvepyeTxa^ passive exponendum esse, sicut haec verba, deprecatur et recordatur. Psalm. 134. In servis suis deprecabitar; id est exorabitur. Ezech. 18. Omnes justitiae ejus non recordabuntur, id est, non erunt in memoria. Simile in aliis verbis, quae deponentia vocantur, videbit lector Psalm. 77. sub finem, Eccl. admirabitur, remetietur, gloriatur pro glorificatur, promeretur, et plura facile suppeditabunt Grammatici diligentiores. Ennius dixit domum dominari passive, referente Tullio. Ipse Tullius passive dicit: opinatis bonis, et opinatis malis, in Tuscul. Sic autem et verbum operatur, et Graecum ei respondens, accipiendum esse, latius ostendimus ad illud Gal. 5. Fides, quae per charitatem operatur, ubi inter alia exempla hujus acceptionis e Paulinis epistolis allata, etiam praesentem locum adducebamus, ut hic non sit opus, ad id probandum immorari. Tantum addo, doctos quosdam Pauli intarpretes (Fabrum et Bajum) hujus expositionis meminisse: quosdam etiam vertisse agitur, autperagitur^ sed et Victorinum martyrem in comment. super Apoc. ita citare hunc locum: arcanum malitiae jam oritur. Quod similiter passivam habet significationem, quasi dicat: Jam nunc incipit agi. Et B. Hieronymus in prooemio Dialogi adversus Pelag. ita hunc locum citat, ut verbum hoc passive accipi debeat. Hoc igitur constituto: quaeritur, quodnam Apostolus vocet mysterium iniquitatis; et quomodo illud (passive) operetur, id est, agatur. Respondeo, mysterium iniquitatis intelligi iniquitatem arcanam et latentem, quae aliquando sit in publicum proferenda et palam grassatura; nimirum per eum, quem paulo post vocat illum iniquum. Agebatur autem hoc mysterium jam tum Apostolorum tempore, per illius iniqui praecursores, hominum seductores haereticos, ut sensus Pauli sit: Etsi nondum venerit Antichristus in persona; jam tamen adest in emissariis ac praecursoribus suis. Nam iniquitas ejus, de qua locutus sum, nunc occulte, velut in mysterio, agitur et exercetur per haereticos. Ea iniquitas est, Christum et regnum ejus totis viribus oppugnare; atque ad imitationem diaboli divinitatem illius ad se rapere. Cui negotio subserviunt omnium saeculorum haeretici, dum, praetenso Christi nomine, Christum et ecclesiam ejus oppugnantes, Antichristo ad manifestariam ejus impietatem viam sternunt. Favent huic interpretationi Theodoretus et Gaignaeus; sed eam maxime confirmat Joannis Apostoli doctrina de Antichristo et ejus praenuntiis haereticis, quos etiam nomine cum suo principe communi Antichristos vocat, id est, Christi adversarios. Filioli, inquit cap. 3. suae 1. epistolae, novissima hora est: et sicut audistis, quia Antichristus venit, nunc Antichristi multi facti sunt. Et cap. 4. Omnis spiritus, qui solvit Jesum, ex Deo non est, et hic est Antichristus; de quo audistis quoniam venit, et nunc jam in mundo est. Quo utroque loco clare significatur id, quod Paulus hic dixit obscurius, scilicet Antichristum venturum quidem ac revelandum suo tempore, sicut edocti erant fideles; sed jam tum eum adfuisse in suis praecursoribus, per quos agebatur mysterium iniquitatis ejus, olim in ipsius persona palam manifestandae. Quo pertinet etiam illud ejusdem Joannis Apostoli: Quoniam multi pseudoprovhetae et multi seductores exierunt in mundum, 1. Epist. 4. et in 2. Epist. quasi cum Paulo dicat: Hi sunt, per quos nunc agitur iniquitatis mysterium.
Tantum ut qui tenet nunc, teneat, donec de medio fiat. Pars haec nihilo minus habet obscuritatis, quam praecedentes. Graeca sic ad verbum: Tantum tenens aut detinens modo, donec e medio fiat. Detinens, id est, qui detinet, participium masculinum, cujus neutrum habuimus paulo ante: et nunc quid detineat; caeterum interpres noster sententiam Pauli, velut imperfectam, supplevit repetito eodem verbo teneat. Quod et Erasmus fecit, ita vertens: Tantum qui tenet in praesentia, teneat, donec e medio tollatur. Alii supplere malunt: tenebit. Alia versio sic habet: Tantum, qui nunc obstat, obstabit, usque dum e medio sublatus fuerit. Atqui Graeci commentatores non videntur hujusmodi supplementum desiderasse. Unde nec interpretes Theophylacti et Oecumenii illud addendum in sua versione putaverunt. Quanquam fere in eundem sensum Graeci cumLatinis concurrant, quatenus utrique Romanum imperium existimant significari. Nam Graeci intelligunt: Solum est, qui detinet modo, id est, qui nunc remoratur atque impedimento est, scilicet Romanus Imperator cum suo imperio, donec tollatur e medio. Quamdiu enim, inquiunt, stabit Romanum imperium, velut ala protegens Ecclesiam, non facile quisquam tantas habebit vires, ut eam vastet. Illo autem dissoluto, tanquam sublato impedimento veniet, qui et hominum et Dei imperium sibi vendicet. Eodem recidit recentiorum quorumdam expositio: tantum, qui nunc detinet, detinebit; aut qui nunc obstat, obstabit donec etc. Qui vero cum interprete nostro legere malunt: tenet et teneat, hunc faciunt sensum: Tantum qui modo tenet Romanum Imperium, teneat illud, quasi dictum sit, inquit Augustinus, tantum qui modo imperat, imperet, donec de medio tollatur. Paulo aliter Hieronymus. Tantum ut Romanum Imperium, quod nunc universas gentes tenet, recedat et de medio fiat. Ex quo etiam apparet, Hieronymum non repetivisse verbum teneat. Nam teneat per recedat, exponi non potest. At vero rationes, quibus paulo ante ostendimus, illam partem; Nisi venerit discessio primum, non recte intelligi de defectione futura a Romano Imperio; valent aeque ad improbandum similem hujus loci commentarium, quem tradunt auctores memorati, nisi quod Augustinus nihil asseveranter dicat. Quibus accedit, quod illa phrasis de medio fieri pro eo, quod est, e medio tolli, perdi, aboleri, nusquam alibi reperitur; sed Hebraeis e medio significat separationem alicujus aut aliquorum ab aliis, ut Matth. 13. Exibunt angeli, et separabunt malos de medio justorum. Et 2 Cor. 6. Exite de medio torum. et separamini. Nam et illud, quod dicitur 1 Cor. 5. Ut tollatur de medio vestrum, qui hoc opus fecit, non interitum, sed separationem significat. Porro verbum xaTS)(£iv, etsi paulo superius usurpatum sit pro detinere seu remorari, alibi tamen ac frequentius eidem Apostolo significat tenere seu retinere quippiam, ut in priori ad Thess. Epist. cap. 5. Quod bonum est, tenete. Item 1 Cor. 11. et 15. praecepta, doctrinam tenere. Quocirca praesens locus ad huncmodum poterit explicari: mysterium iniquitatis nunc agitur, erupturum aliquando in apertam apostasiam. Interim vero dum agitur, quicunque tenet Christum et veram ejus religionem, firmiter retineat, donec de medio Ecclesiae fiat apostasia, de qua supra locutus sum, id est, magna illa defectio, qua regna et populi ab Ecclesia recedent. Hic sensus optime congruit cum iis, quae de apostasia superius dicta sunt. Quin et Augustinus satis probare videtur hujusmodi sensum, addens pro explicatione, quod sicut nunc multi haeretici exeunt de medio Ecclesiae, juxta illud Joannis 1. Epist. 2. Ex nobis exierunt, sed non erant ex nobis; ita tandem omnes inde exibunt, generali nimirum discessione, qui non ad Christum, sed ad Antichristum pertinebunt. Hanc expositionem inter alias lefert B. Thomas; simpliciter autem approbant Anselmus, Liranus et Gaignaeus.
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8. Et tunc revelabitur ille iniquus. Postquam, inquit, e medio Ecclesiae facta fuerit apostasia, tunc statim iniquus ille, id est Antichristus, veniet atque in apertum se proferet, videlicet princeps futurus et caput omnium impiorum, maxime eorum, qui ab Ecclesia defectionem fecerint. Eum Apostolus xax' i6o^v iniquum vocat, Graece tov avouov, quasi fontem iniquitatis, ut Hieronymus interpretatur, quia nimirum auctor erit omnibus a Deo atque a lege ejus recedendi. Nam Graeca vox hominem significat exlegem, id est eum, qui nulla legum re verentia tenetur, qui jus et fas omne divinum atque humanum conculcat. Sunt igitur illius iniqui praecursores nostri temporis haeretici, qui potestatem omnem legislativam Ecclesiae adimunt, nec ullas humanas admittunt leges in conscientia obligantes.
Quem Dominus Jesus interficiet spiritu oris sui. Interficiet, Graece consumet, conficiet. Et sensus est, Dominum Jesum in adventu suo perditurum illum iniquum solo majestatis imperio, cujus jussisse, fecisse est, inquit Hieronymus. Respicit autem Apostolus ad iocura Jes. 11., ubi de Christo dicitur: Et percutiet terram virga oris sui et spiritu labiorum suorum interficiet impium. De ejusdem Antichristi interitu ita Daniel vaticinatur cap. 8. Contra principem principum consurget, et sine manu conteretur. Hae Scripturae significant, modo quodam stupendo et insolito sine ministerio hominum tollendum e medio Antichristum, videlicet sola, secundum Jesaiam et Paulum, interveniente jussione Christi hominis. Dico Christi hominis, nam de Christo secundum naturam assumptam uterque loquitur. Sunt, qui spiritum oris Christi, et apud Jesaiam spiritum labiorum ejus, interpretentur Spiritum sanctum. Atque ex hujusmodi Scripturis probant, Spiritum sanctum a Filio procedere, ut Anselmus in libro de processione Spiritus sancti cap. 7. Equidem priorem sensum magis germanum censeo, quamvis in utroque sermone possit intelligi quaedam allusio ad Spiritum sanctum e verbo Patris procedentem.
Et destruet illustrotione adventus s\'i. Graece: et abolebit apparitione adventus sui, sive ut Ambrosianus et Augustinus le^unt, praesentiae suae; nam sicut advontu solis fugantur tenebrae; sic iniquum illum exhibitione praesentiae suae Dominus destruet atque delebit. Hanc enim comparationem adfert Hieronymus. Ex hoc loco videri potest, Antichristum victurum et regnaturum, ac seducturum mortales, usque dum Christus ad judicium veniat; utpote in adventu demum ejus destruendum. Atqui multorum opinio est, inter Antichristi mortem, Dominique adventum, spatium aliquod temporis fore medium, quo pace aliquantula fruatur Ecclesia, uti semper solet post graves persecutiones: idque significatum Apoc. 8. per silentium illud, quod factum dicitur in coelo, quasi msdia hora. Deinde, si demum in adventu Domini perimendus est Antichristus: quando convertentur Judaei, quos Antichristus seduxerit? nam convertendos eos, postqr.am horrendum illius interitum conspexerint, multorum opinio est. Sed responderi potest: Adventum Domini extense et secundum quandam latitudinem esse intelligendum, ut sub eo comprehendatur etiam adventus et praedicatio praecursorum ejus, et alia signa venturi Domini praenuntia; sicut sub primo adventu Christi comprehenditur adventus praecursoris ejus Joannis Baptistae, ita utChristo adhuc latente praecursor dicat: Appropinquavitregnum coelorum Matth. 3., quia nimirum jam ir proximo manifestandum erat per Christi praedicationem et miracula. Sic igitur et secundus Christi adventus. secundum scripturam non in atomo accipiendus est, ssd quaedam etiam anteriora, tanquam praecurrentia signa, comprehendit: quomodo rex venire dicitur in civitatem, dum adhuc longiuscule abest, illis modo ingredientibus, qui regem solent praeire, quosque ille continuo subsequitur. Huc facit comparatio, quam Graeci interpretes adhibent, ita Antichristum adventu Christi consumendum, quemadmodum ab igne procul apparente, priusquam admoveatur, minuta animalcula consumuntur et torpescunt. Alii sic Apostolum intelligunt: Quem iniquum Dominus Jesus, priusquam veniat ad judicium, interficiet spiritu oris sui; caeterum in ipso suo adventu destruet omnes ejus reliquias. Nam post interfectum Antichristum sequaces ejus duraturos usque ad apparitionem adverientis Christi, Cajetanus haud improbabiliter opinatur. Quod igitur ad tempus attinet conversionis Judaeorum, dicendum est, vivente adhuc Antichristo, praedicantibus Enoch et Elia, multos eorum abjecto errore credituros in Christum; reliquos vero, quos Antichristus seluxerit, illo terribiliter interfecto redituros ad mentem, ac sese fratribus Judaeis in unitatem fidei Christianae sociaturos.
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9. Eum, cujus est adventus secundum operationem Satanae. Redit ad descriptionem Antichristi. Qui, inquit, adveniet instrumentum diaboli futurus, per quod ille efficaciter operetur et vim suam exserat. Illud eum, lucis causa additum est a nostro interprete.
In omni virtute et signis et prodigiis mendacibus. Graecum genitivum mendacii, quem et Ambrosianus legit, recte noster interpres, auribus Latinis serviens, vertit in adjectivum, mendacibus'- idque a d tria praecedentia referendum est, nempe ad virtutem, signa, prodigia. Et sensus est, Antichristum operatione Satanae factunim omne genus mendacium miraculorum. Vocantur autem mendacia juxta Augustinum et interpretes hujus loci, vel quia fallaciter et illusorie, non autem vere fient; ut ea, quae superant facultatem naturae creatae, qualia sunt mortuos suscitare, caecis visum reddere, surdis auditum etc. Vel quia ad mendacium, id est, errorem, homines inducent, etiamsi quaedam eorum veraciter fiant, utpote creaturae facultatem non excedentia; cujusmodi sunt, ventos et tempestates excitare, ignem coelo deducere, quosdam languidos subito sanare etc. Fient enim haec ab Antichristo, uti dictum est, operante Satana; qui cum per scientiam in sua creatione acceptam et longissima experientia auctam, totius rerum naturae sit callentissimus, multa potest enicere variarum causarum commistione, quae hominibus ita miranda sint, ut ea a veris miraculis haud facile discernant. Aut denique mendacia vocat Antichristi signa, quia sive vere fiant, sive fallaciter et per illusionem, omnia tamen in genere miraculorum (qualia se facere jactabit) falsa erunt et mendacia. Constat enim, nullum verum miraculum (quomodo de miraculis scripturae et Theologi loquuntione erroris; cum Deus, cujus solius virtute vera miracula, tanquam testimonia quaedam publica, proferuntur, testis falsitatis esse non possit. Tertius hic sensus valde probabilis est. Cum enim nomine signorum et prodigiorum in sacris literis saepe vera miracula significentur, quae divinitus ad hoc instituta sunt, ut per ea veritas doctrinae salutaris confirmetur et velut sigillis quibusdam coelestibus obsignetur: ne quis ea suspicaretur aliquando communicari posse vel Antichristo, vel ejus praecursoribus pseudoprophetis, propterea quod et illi similia quaedam sint facturi; praemonere nos voluit Apostolus, addendo, mendacibus, id est, falsis, non quidem in genere rerum, sed in genere signorum, id est, miraculorum. Jam ex hoc etiam Apostoli loco plane refelletur haereticorum blasphemia de Pontifice Romano: nulla enim historia prodit, Romanum Pontificem exercuisse falsa miracula, aut ad ea patranda usum fuisse opera diaboli. Veris quidem miraculis aliqui eorum claruerunt: sed hoc illis cum Christo Domino et Apostolis ejus omnibus commune est. Atque ex iis argumentum sumitur et sanctitatis eorum et veritatis doctrinae. Haeretici Antipapistae locum hunc referunt ad omnia miracula, quae in ecclesia, cui Papa praesidet, fiunt; quae omnia calumniantur ut imposturas diabolicas. Quae utique est blasphemia in Spiritum sanctum; qualis eorum, qui de Christo dicebant, quod in principe daemoniorum ejiceret daemonia, ut non debeamus mirari, si tam pauci ex haereticis talibus veniant ad veram poenitentiam. Firmum enim est verbum Domini, quod blasphemia in Spiritum sanctum non remittetur neque in hoc saeculo, neque in futuro. Matth. 12. Porro quid discriminis sit inter virtutes, signa et prodigia, explicatum est alibi
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10. Et in omni seductione iniquitatis iis qui pereunt. Graece: In pereuntibus. Sensus est, Antichristum non solum per signa mendacia, verum etiam aliis innumeris artibus ac modis, velut blanditiis, donis, promissis, decepturum reprobos et inducturum ad iniquitatem. Nam seductionem iniquitatis, sive, ut Ambrosianus et Graeca legunt, fallaciam, seu deceptionem injustitiae, dixit Apostolas, pro deceptione ducente ad injustitiam, sicut viam salutis scriptura vocat eam, quae ducit ad salutem. Reprobos autem appellat pereuntes, nominaliter potius quam participialiter; quomodo rex impiorum angelus abyssi vocatur Apollyon, id est, perdens, sive exterminans. Apoc. 9. Pereuntes, inquam, vocat, id est, destinatos ad perditionem, etiam in hac vita inchoandam; ea ratione, qua electi e contrario salvi fieri dicuntur in hac vita, nimirum secundum inchoationem, ut Tit. 3. secundum misericordiam suam salvos nos fecit per lavacrum regenerationis. Adjecit autem hanc particulam iis qui pereunt, pro consolatione piorum, ut scirent, Antichristi potentiam et fraudes nihil valituras adversus electos; quorum numero per bonam fiduciam adjungere se debeant. Nam et Dominus Matth. 24. electosadeceptione Antichristi et ministrorum ejus excepit iis verbis: Dabunt signa magna et prodigia; ita ut in errorem inducantur, si fieri potest, etiam electi; plane significans id fieri non posse. Fo quod charitatem veritatis non receperunt, ut salvi fierent. Graeca plenius expressit Erasmus. Pro eo, quod dilectionem veritatis non receperunt, in hoc ut salvi fierent. Nam sensus est, reprobos illos seducendos ab Antichristo, justitia Dei permittentis id exigente, propterea quod veritatem a Christo annunciatam, quam amare et amplecti debebant, non receperint, ut ea per fidem suscepta salvi fierent.
2:11
11. Ideo mittet illis Deus operationem erroris, ut credant mendacio. Explicatio est rationis praecedentis. Quoniam, inquit, veritatem recipere noluerunt; idcirco mittet illis Deus operationem, Graece svspysiav, erroris, illusionis, imposturae: hoc est, mittet hominem, qui diabolo efficaciter in se operante (sicut antea dictum est) decepturus eos sit et in errorem ducturus. Mittet autem, non quod auctoritatem aut mandatum fallend: homines ei daturus sit; sed quia adventus ejus, quatenus ad puniendum peccata hominum ordinatus, erit a Deo. Nullum enim malum patiuntur homines, quod Deus non immitt9.t. Jam nec in eo, quod additur, ut credant mendacio (vel, ut Ambrosianus Graeco textui conformiter legit: In hoc, ut credant mendacio) significatur Deus mendacium, aut mandacii fidem intendere; sed vel consecutiva particula est ut, hoc sensu: Ita fiet, ut credant mendacio, id est, falsae doctrinae; vel significatur intentio Dei punientis per id, quod non tantum poena estt verum etiam peccatum. Quid enim apud Deum justius, quam ut qui veritatem suscipere nolaerunt, in errorem incidant et falsitati credant? Unde discimus, quaedam ita esse peccata, ut etiam praecedentium poenae sint peccatorum. Quod cum Apostolus Rom. 1. de gentilium Philosophorum peccatis ostenderit, hoc loco de Judaeis futurum asserit. Nam Judaeos vel solos, vel praecipue designari per eos, qui charitatem veritatis non receperunt, quibus proinde missurus sit Deus operationem erroris, ut credant mendacio, diserte docent Hieronymus ad Algasiam, et Theodoretus, Theophylactus, Oecumenius, Anselmus in commentariohujusloci. Idque probant ex simili praedictione Christi, qua ad Judaeos dixit Joan. 5. Ego veni in nomine Patris mei, et non accipitis me: si alius venerit in nomine suo, illum accipietis: scilicet Antichristum. Et sane de iisdem omnino loqui Paulum apparet, de quibus in priori Epistola cap. 2. dixerat, pervenisse iram Dei super illos usque in finem. Quod quidem de Judaeis dictum fuisse non dubium est. Hinc ergo non solum ostenditur, Judaeos Antichristum recepturos, id quod multis Patrum testimoniis celebrwfum est; verum consequenteretiamvanissimae falsitatis arguitur haereticorum figmentum, Romanum Pontificem esse Antichristum. Nam Judaei Christianam religionem simulque Romanum Pontificem, qui in ea praesidet, pessime oderunt; tantum aV est, ut illum pro Messia aut principe recipiant, ac pro Deo colant. Nec juvat adversarios responsio, qua dicunt, Apostolum loqui de iis, qui posterioribus saeculis veritatem non sint recepturi. Non enim de futuro loquitur, sed de praeterito: Non receperunt; quomodo Joannes cap. 1. sui Evangelii: In propria venit et sui eum non receperunt. Quod aeque de Judaeis intelligi certum est. Dicuntur autem Judaei, qui Christum venientem non receperunt, Antichristum recepturi, non iidem ipsi, sed eorum posteri, in quos haereditaria quadam successione continuata patrum infidelitas, Deo deserente, descendit.
2:12
12. Ut judicentur omnes, qui non crediderunt veritati, sed consenserunt iniquitati. Graece: Sed complacuerant, sive complacitum eis fuit in injustitia, id est, approbaverunt, amplexi sunt injustitiam. Quod Theophylacti interpres vertit: Sed oblectati sunt injnatitia. Pars ista generalis est hunc habens sensum: Ita denique fiet, ut quicunque veritati sibi praedicatae fidem habere noluerunt, et per eam justificari, sed potius elegerunt acquiescere falsitati, et quae eam sequitar, injustitiae; judicentur a Deo, id est condemnentur et puniantur, ea scilicet poena, de qua superiori capite: Qui poenas dabunt in interitu aeternas a facie Domini etc. Judicium, pro condemnatione ac punitione frequens est in sacris literis. Unde illud Joan. 3. Non enim misit Deus filium suum in mundum, ut yndicet mundum, sed ut salvetur mundus peripsum; et quod sequitur: Qui credit in eum, non judicatur. Potest autem causaliter accipi id, quod ait, ut judicentur. Nam missio Antichrist: et justa desertio eorum, qui veritatem non receperunt, ut mendacio credant, ordinantur ad bonum justitiae divinae in punitione impiorum declarandae, tanquam ad finem; quemadmodum bene Cajetanus annotat. Porro cum ea, quae de homine peccati et filio perditionis dicta sunt, nemo dubitet ad Antichristum pertinere; nec quisquam nisi haeretico spiritu impulsus ea ad Romanum Pontificem referat: a nonnullis tamen, etiam Catholicis, in dubium revocatur, utrum homo ille ab Apostolo descriptus jam venerit, an adhuc venturus sit. Quidam enim Mahumetum Arabem pseudoprophetam, qui maximam orbis Chnstiani partem Christo detractam in suam legem attraxit, Antichristumfuisse putant, ratiunculis quibusdam moti, quas brevitatis e.ausa praetermittimus. Verum absque dubitationerespondetur, hominem illum peccati nondum esse revelatum. Primo, quia nondum per omnes gontes praedicatum est Evangeliam. Secundo, quia nondum completa est discessio, de qua Apostolus. Tertio, quia nondum apparuerunt Enoch et Elias. Quarto, quia nondum experti sunt Christiani gravissimam illam persecutionem, de qua per Antichristum commovenda scripturae loquuntur. Quinto, quia nulins Christi adversarius hactenus apparuit in omni virtute et signis et prodigiis mendacibus. Haec autem omnia vel ante adventum Antichristi, vel ejus tempore, ac per eum, fieri oportere perspicuum est ex scripturis. Sexto, quia non obscure significat Apostolus, paulo post quam Antichristus fuerit revelatus, Christum Dominum venturum ad judicium. Postremo, quia si jamdudum Antichuistus venisset, nequaquam id Ecclesiam Christi lateret: tum quia ejus adventum Apostolus vocat revelationem, sive manifestationem, tum quod Prophetica scriptura soleat ipsis rerum praedictarum eventibus elucescere, praesertim si res illae sint praecipuae, magniqae momenti, qualis est adventus Antichristi. Sed de hac re plenius actum a nobis in 4. dist. 47.
2:13
13. Nes autem debemus gratias agere Deo semper pro vobis, fratres dilecti a Deo. Post declarationem eorum, quae Christi adventum erant praecessura, quae quidem tristia erant ct horrenda auditu; nunc ad ea redit, quibus Thessalonicensium animos in fiduciam erigat; a reprobis ad Antichristum pertinentibus et cum ipso nerituris eos secernens, quod dilecti sint a Deo et electi. Nam dilectos a Deo, sive ut Graece est, a Domino, vocat, propter id, quod sequitur, et propter quod Deo gratias agere se dicit pro illis; tacite significans, multo magis eos pro semetipsis gratias agereDeo debere, etgratiasagendo Deum totius boni auctorem agnoscere.
Quod elegerit vos primitias in salutem. Circa textum duo notanda sunt. Prius est, vitiose quosdam Latinos codices et interpretes loco pronominis vos, legere nos, in prima persona; quippe non solum repugnantibus in universum Graecis ac Syris exemplaribus, adeoque Clcmentina editione, verum etiam sensu reclamante. Cum enim dixisset: Pro vobis gratias agere Deo debemus, idque explicare vellet; utique consequens erat, ut commemorationem beneficii in Thessalonicenses collati subjungeret, dicendo: Quod elegerit vos Deus etc. Alterum est, pro vocabulo primitias in Graeco legi an apx?jc, ab initio, vel ut Ambrosianus habet, a principio: cui lectioni Syrus etiam interpres adstipulatur. Id vero Cajetanus exponit de initio Evangelicae praedicationis: alii ab initio volunt idem esse, quod ab aeterno, sicut apud Joannem 1 Epist. 1. Quod fuit ab initio efce. Porro non dubium, quin noster interpres in Graeco legerit ar^apx^ una dictione, id est, primitias; quod etiamnum in Graecis nonnullis haberi testatur Gaignaeus. Lectio sane probabilis; nam et alibi sic Apostolus loquitur, ut eos, qui ex aliqua regione primi ad fidem conversi sunt, ejus regionis primitias vocet, tanquam fructus primigenios Deo^ oblatos, ut Rem. 16. Epaenetum primitivum Asiae, et.lCor. 16. Stephanam et Fortunatum piimitias Achaiae; nam utrobique Graece est aitap^. Sic igitur Thessalonicenses simpliciter vocat primitias a Deo electas, sive assumptas, sive separatas, ad salutem: eo quod primi ferme inter gentiles fidem recepissent. Certe ad eos primos Apostolus suas scripsit Epistolas. Est autem allusio ad separationem primitivorum, quae secundum legem Mosaicam fiebat. Exod. 35. Num. 15. et alibi. Atque hunc sensum reddunt Latinorum commentarii. Utrovis autem modo scripserit Apostolus; in eo tamen, quodait: Dilecti a Deo, quod elegerit vos; significare voluit, electionis nostri causam non esse merita nostra, sed bonitatem Dei, qua nos prior dilexit.
In sanctificatione Spiritus et in fide veritatis. Significantur effectus electionis divinae, ordinati ad salutem; ruasi dicat, elegit aut assumpsit vos Deus in salutem, mediis ad eam concessis, nimirum sanctificatione spiritus et fide veritatis. Sanctificationem spiritus vocat, vel tanquam causae, ut intelligatur Spiritus sanctus, cui velut auctori sanctificatio nostra solet appropriari; vel tanquam subjecti, ut spiritus accipiatur humanus, id est, anima, in qua sanctitatis donum principaliter residet. Hanc posteriorem expositionem probabilem facit illud prioris Epistolae cap. 5. Deus pacis sanctificet vos per omnia, ut integer spiritus vester etc. Nec non illud Petri Act. 15. Fide purificans corda eorutn: unde et hic adjungitur fides veritatis, scilicet Evangelicae, tanquam illius sanctificationis causa; ut intelligerent se sanctificatos ac justificatos non per sua opera, sed per fidem. Verumtamen prior expositio multorum est; et ad eam invitat locus 1 Petr. 1. huic satis similis, qui sic habet: Electis secundum praescientiam Dzi Patris in sanctificatione spiritus etc. Ubi Spiritum sanctum pene omnes intelligunt, ipsius loci circumstantia persuasi, quemadmodum illic videbitur.
2:14
14. In quam et vocavit vos per Evangelium nostrum. Multi codices tam manuscripti, quam impressi legunt: Ad quod et vocavit vos etc. consentanee cum Graecis, nisi quod in his non invenitur conjunctio et, quam nec Ambrosianus agnoscit. Syriaca versio sic habet: Ad haec enim vocavit vos. Illud igitur, ad quod, complectitur utrumque, scilicet sanctificationem spiritus et fidem veritatis; ut sensus sit: Thessalonicenses ad fidem et ad sanctitatem a Deo vocatos esse per ministerium Pauli, praedicantis eis Evangelium. Vocationem aatem intelligit efficacem, quae est electionis effectus.
In acquisitionem gloriae Domini nostri Jesu Christi. Ne sibi laudis aliquid vendicare videretur, quia dixerat, per Evangelium nostrum; idcirco totum nunc refert in gloriam Christi; simul insinuans, nec Thessalonicenses habere, quod de fide sua glorientur in seipsis, cum et illa ad gloriam Dei, ut auctoris, referenda sit; quemadmodum hic diserte post Chrysostomum Theophylactus annotat. Juxta quod sensus est, Deum ea, quae commemorata sunt, fecisse, ut gloriam Christo Domino nostro acquireret et cumularet; utpote per cujus meritum ea omnia praestitisset. Est et alius sensus, haudquaquam improbandus, Deum vocasse Thessalonicenses per Evangelium Pauli in acquisitionem gloriosam Christi Domini, hoc est, ut ejus essent gloriosa possessio, sanguine ipsius acquisita. Nam acquirere et possidere vocabula sunt vicinae significationis, praesertim secundum Hebraicae linguae proprietatem. Ecclesiam autem ex gentibus collectam esse possessionem atque haereditatem Christi praeclaram et gloriosam, lestantur Scripturae Psalm. 2. et 15. Jes. 49. et alibi.
2:15
15. Itaque fratres state. Id est, persistite firmi et constantes in fide et vocatione vestra, qua vos Deus per giatiam suam dignatus est. Et tenete traditiones, quas didicistis. Graece: quas docti estis, id est, quas ego vos docui. Quo verbo obiter suum commendat officium.
Sive per sermonem, sive per Epistolam nostram. Partitio est traditionum. Porro traditiones vocat doctrinas et instituta religionis Christianae, sive ea pertineant ad fidem sive ad externum cultum religionis, ut sunt ceremoniae; nam de hcc secundo genere dixerat Apostolus 1 Cor. 11. Caetera cum venero disponam, et cap. 14. Omnia honeste et secundum ordinem fiant in vobis. Hic vero traditiones dividit in scriptas et solo sermone traditas, quas Graeci vocant aypacpac;, id est, non scriptas. Quae quidem nonillae dicuntur, quae nusquam reperiuntur, sed quae non exstant in Scripturis sacris, quasque ab Apostolis accepfas successores eorum nobis velut per manus tradiderunt, tametsi inter hos non deessent, qui et illas scripto mandarent. Hic locusapertissime docet, non omnia, quae vel credere vel agere divinitus jubemur, quaeve ab Apostolis instituta sunt, esse sacris literis comprehensa, quod volunt haeretici, sed quaedam in traditione non scripta contineri, ita ut ab initio nascentis Ecclesiae Christianae religio duplici velut jure fuerit gubemata, scripto et non scripto; tanquam legibus et consuetudine: quod cuiquebene institutae reipublicae commune est. Unde Chrysostomus in praesentem locum: Hinc perspicuum est, inquit, Apostolos non omnia tradidisse per Epistolam, sed multa etiam sine scriptis, et ea quoque esse fide digna. Quamobrem Ecclesiae quoque traditionem fide dignam esse censeamus. Traditio est, nihil quaeras amplius. Haec ille, quae totidem fele verbis a Theophylacto repetita sunt. De traditionibus non scriptis, et earum pari cum scriptis auctoritate consulantur veteres, Irenaeus lib. 3. contra haereses cap. 3. et 4., Tertull. lib. de corona mil. cap. 3., Basilius ad Amphil. de Spiritu sancto cap. 29., Epiphanius haeresi 61. et Augustinus Epist. 118. ad Januarium. Quorum atque aliorum Patrum sententiis inhaerens synodus Tridentina sess. 4. cap. 1. declarat, veiitatem et disciplmam Ecclesiae contineri in libris scriptis et sine scripto traditionibus, quae ex ipsius Christi ore ab Apostolis acceptae aut ab ipsis Apostolis, Spiritu sancto dictante, quasi per manus traditae ad nos usque pervenerunt: atque earum contemptores anathemati subjecit. Frivolum est autem, quod ad praesentem locum adversarii respondent, Apostolum ea, quae sermone tradidit, postea scripto consignasse in aliis Epistolis, ac proinde nihil esse sermone traditum, quod non sit scriptum: quasi videlicet consulto egerint Apostoli, ut si quod divinorum dogmatum una eorum Epistola non haberet, id in alia vel aliis insererent, aut quod unus eorum praetermisisset, alius suppleret, ne quid omnino non scriptum remaneret: cum res ipsa clamet, eos non ex composito dogmata Christianae religionis in scriptum redegisse, ut quibus non scribeLdi, sed praedicandi Evangelii negotium a Christo commissum esset, sed pro natis occasionibus, quaedam mandasse literis ad absentes datis, quae profecto scriptnri non erant, si vel praesentes fuissentiis, ad quos scribebant, vel occasio defuisset. Nisi enim, exempli gratia, Timotheus absens a Paulo fuisset, non haberemus hujus ad illum duas Epistolas multiplici ac necessaria doctrina, quae alibi non habetur, refertas. Et, ut de re praesenti loquamu., nisi Thessalonicense* falsa persuasione instantis diei Domini fuissent turbati: nihil utique de discessione et homine peccati, ante diem Domini venturis, scriptum ab Apostolo fuisset. Videtur autem Apostolus hanc de traditionibus retinendis admonitionem subtexere, quod viderentur Thessalonicenses acceptarum traditionum non satis esse memores: Num retinetis, inquit paulo superius, quod cum adhuc essem apud vos, haec dicebam vobis? Monet igilur in universum, ut traditiones, quas ab ipso vel praesente per sermonem vel absente per Epistolam didicerant, memoria, fide, observatione firmiter retineat. Loquitur autem de Epistola sua priore.
2:16
16. Ipse autem Dominus noster Jesus Christus, et Deus et Pater noster. Doctrinam et exhortationempraecedentem voto concludit, quo precatur illis a Deo consolationem et confirmationem in omni bono. Graeci commentatores ex eo, quia Filius ante Patrem nominatur, quod alioqui praeter ordinem est naturalis originis, argumentum contra Arianos sumunt aequalitatis Filii cum Patre. Quanquam Apostolo commutandi ordinis causa fuit, quod proxime Filii mentionem fecisset illis verbis: In acquisitionem gloriae Domini nostri etc. Quasi ergo sic dicit: Idem ipse Dominus noster Jesus Christus et Deus Christi Pater, qui idem est Pater noster tanquam filiolum adoptionis.
Qui dilexit nos. Hoc si ad solum Patrem referatur, sensus erit: Qui dilexit nos, ut pater filios, quos constituit per adoptionem suos haeredes ac filii sui naturalis cohaeredes. Verum quia postiema verba sententiae: exhortetur et confirmet, necessario tam ad Filium quam ad Patrem referenda sunt, alioqui priori supposito nullum verbum responderet totaque oratio relinqueretur imperfecta, consequens est, ut et priora verba dilexit et dedit, quae in Graeco participia sunt, ad utrumque referantur. Igitur uterque dilexit nos, quatenus ab aeterno voluit nobis bonum adoptionis et vitae aeternae.
Et dedit consolationem aeternam. Id est, aeternis bonis innixam, quam nimirum parit in nobis spes futurorum et aeternorum bonorum, quae nobis promisit. Unde explicando sequitur: Et spem bonam in gratia. Spem bonam, objective et emphatice, quod sit de bonis non vulgaribus, sed optimis ac praecipuis. Addit autem: in gratia, id est, per gratiam, quae clausula quamvis apte jungi possit sequentibus, plerique tamen praecedentibus annectunt, ut humana merita, quaecumque non ex gratia sunt, excludat a beneficiis commemoratis, ac potissimum a beneficio dilectionis et electionis divinae, cujus nulla fingi possunt in nobis merita:
2:17
17. Exhortetur corda vestra. Quamvis Graecum verbum TiapaxaAsaai tam exhortari, quam consolari significet; potius tamen huic loco conveniebat, consoletur • quomodo verterunt alii, Syro quoque interprete et Ambrosiano suffragantibus. Nam et paulo ante 7tapaxA7]otv, nomen ab hoc verbo derivatum, consolationem reddidit ipse noster interpres. Nec repugnat, quod interpretem rorte movit, Apostolum precari a Deo consolationem iis, quibus jam datam esse dixerat, tum quia verba illa: Qui dilexit nos, et dedit consolationem etc., dicuntur ab eo generatim in persona ndelium, tum quia sensus hujus partis est: Excitet et augeat in cordibus vestris consolationem inter persecutiones et tribulationes, quas patimini pro regno Dei, quemadmodum dixit primo capite.
Et confirmet in omni opere et sermone bono. Graece: In omni sermone et opere bono. Sermonem pro doctrina positum recte plerique interpretantur. Sic enim passim accipitur in Actis et literis Apostolicis. Sic et in eo, quod hic statim sequitur: Ut sermo Dei currat. Itaque sensus est: Et stabiliat vos ac perseverare faciat in omni bona doctrina atque in omni genere bonorum operum. Totus hic locus haud obscure facit ad comprobandam divinitatem filii Dei, ejusque cum Patre aequalitatem. Tribuit enim Apostolus eadem opera Filio et Patri prorsus indivisim, adeo ut ad significandam operationis ab utroque profectae identitatem verbis utatur numeri singularis: dilexit, dedit, exhortetur et confirmet. Atque hoc est, quod ipse Dominus apud Joannem ait cap. 5. Quaecunque Pater facit, haec et Filius similiter facit.
2:1
Epistles I-II to the Thessalonians
… theme begins (περί δέ, as in 4:9), concerning the determination of the time of the "day of the Lord." All exegetes (Plummer, Orchard, in Biblica, 19 [1938], pp. 24-31; Buzy, Amiot, Rinaldi, etc.) recognize that here St. Paul literally takes up (as in 2 Thess. 2:1) the theme of Jesus (Mt. 24; Lk. 17:22-18:8; 21), with the same exhortations to be vigilant, since death can surprise each one suddenly, especially on the occasion of collective calamities. …
There is nothing of the return of Elijah (v.), of the struggle with the Antichrist (v.); for 2 Thess. 2:1-12 the exegesis that refers the pericope to the end of Jerusalem is to be preferred ("the apostasy" = Heb. 6:6-8; 10:26-38; "the persecutions" = Mark 13:11-13, etc.; "the lawless one," …
Nor does the text of I Thess. 4:13-18 (whose theme is "the p. of Our Lord Jesus Christ and our reunion in him": II Thess. 2:1) prove that St. Paul cherished the very strange illusion of escaping death, even if... he did not teach it. There the Apostle reproaches the faithful of Thessalonica because they wept …
2:2
… 29 June 1901), "legal subversion" and "pagan naturalism" (Alloc. to the Sacred College 23 Dec. 1902). Pius X in his 1st encyclical (E supremi apostolatus cathedra, 4 Oct. 1903) recognizes the Antichrist in atheistic and pagan society, in which he sees II Thess. 2, 2-3 fulfilled; he repeats this in the encyclical to the Bishops of Italy on Catholic Action (1 June 1905); in the encyclical Notre charge (25 Aug. 1910) he condemns those Catholics "now …
… It appears only that among the faithful of Thessalonica, around 52, there were some who were "frightened" by the prospect of the end, and St. Paul exhorts them not to believe that "the day of the Lord is imminent" (II Thess. 2:2); nothing more. …
… intimate interpenetration between the thinking principle of man (called spirit in I Cor. 2:11; 5:3; 7:34; etc.) or his way of thinking (ibid. 2:12 "spirit of the world"; etc.), and the activity of the Holy Spirit in man (ibid. 14:12, 32; I Thess. 5:16; II Thess. 2:2: the charisms) or man under the influence of the Holy Spirit (I Cor. 14:14-16; "with your spirit"; Gal. 6:18; Phil. 4:23; II Tim. 4:22; Philem. 25), and the person of the Holy Spirit. …
2:3
… it marks the end of the old worship, inaugurates the messianic opposition, the negative aspect of the new economy (cf. Apoc. 11:2 and Lk. 21:24). The intervention of the "man of sin" who "takes his seat and exhibits himself in the Temple of God" (II Thess. 2:3-4), hinted at by the masculine form (ἑστηκώς), characterizes the passage between the two eras. …
… The only passage adduced in favor of an individual Antichrist is II Thess. 2:3-12 (B. Rigaux, pp. 275-87). But the whole context forbids understanding here "the man of sin"
… In II Thess. 2:3-11 there is "the Christian reproduction of the Jewish description of A. Epiphanes, monster of impiety" (B. Rigaux, p. 289). The Fathers therefore see in A. IV the most explicit type of …
… Jesus Christ has his apostles, he has his "antichrists," "who are many" (1 John 2:18) and are zealous in sustaining the effort of their head who tries to supplant God, to put himself in his place, and to make himself adored (1 John 2:18-22; 2 Thess. 2:3-12. Cf. A. Charue, in L. Pirot, La Sainte Bible, XII, Paris 1946, pp. 179-85, 530-32; P. De Ambroggi, Le Epistole cattoliche, in S. Garofalo, La Sacra Bibbia, XIV, 1, Turin 1947, pp. …
… W. Bousset and T. K. Cheyne see in ἀνθρώπος τῆς ἀνομίας of II Thess. 2, 3 the equivalent of 'it 6; one could also hold that ὁ ὁίος τῆς ἀπολείας there translates indeed belijd'al; ἀνοίως of II Thess. 2, 8 could translate B. (rendered sometimes by the …
… and acceptance of the Gospel throughout the whole world (Mt. 24, 3 and 14; Mk. 16, 15-16; Lk. 21, 24; Rom. 9, 25), the appearance of the Antichrist (v.), the conversion of Israel (Hos. 3, 4-5; Rom. 11, 25-27; II Cor. 3, 14-17), the great apostasy (II Thess. 2, 3; Mt. 24, 11-12; Lk. 17, 26-30; 18, 8; I Tim. 4, 1; II Tim. 3, 1), cosmic disturbances (in the sky: Joel 2, 30; Mt. 24, 29, 30; Lk. 21, 25-26, and on the earth: Mt. 24, 7-8; Lk. 21, 25-26).
… Apoc. 7:4-17; 14:1-5; cf. Dante, Paradiso, XXII, 97-110). The precursor sign of the parousia is the Antichrist (v.), working "the mystery of iniquity" that sweeps people into "apostasy": Jesus will destroy him "with the manifestation of his parousia" (II Thess. 2:3-12). On the "signs" of the parousia, cf. Didaché, 16:3-8.
2:5
… into the eternal fire prepared for the devil and his angels..." (Mt. 25, 31-46; cf. Mk. 13, 26-27; Lk. 21, 27). The Apostles echoed the Master's teaching (Acts 10, 42; 17, 31; 24, 25; Rom. 2, 16; 14, 10; I Cor. 3, 4; 4, 5; II Cor. 5, 10; II Tim. 4, 15; II Thess. 2, 5; II Pt. 2, 9; Jude 15; Rev. 20, 12).
2:6
The d. remained among Christians a frequent metaphor for the devil (Passio s. Perpetuae, 4); in the magical papyri it is often mentioned (K. Preisendanz, 4, 994: θεῖ ἁγῶν ... κατέγων βράκωνα; cf. II Thess. 2:6). But the naturalists were concerned to describe, besides the basilisk or "regulus" (Pliny, VIII, 21 [33]; St. Isidore of Seville, Erymel., XII, 4, 6: "rex serpentium"); the d. in …
Epistles I-II to the Thessalonians
… Etude sur le xxi(x) (uv) de II Thess. 2, 6 sgg., in Rev. d'hist. et de phil. relig., 16 (1936), pp. 210-45; J. N. Orchard, Thessalonians and the synoptic Gospels, in Biblica, 19 (1938), pp. 19-44; id., St. Paul and the Book of Daniel, …
2:7
… A smaller number of biblical scholars see the work of this archangel mentioned in the famous "obstacle" (ὁ χάτζησις; II Thess. 2:7) that opposes the activity of the Antichrist.
… There it sometimes takes on the sense of a reality having symbolic religious value (Eph. 5:32), or of a reality operating in a mysterious way (II Thess. 2:7). More often, however, it indicates a truth known to God alone and graciously manifested by him to men (e.g., Mk. 4:11 and parallels). …
… Pie and Newman (L. Bouyer, Newman, Paris 1952, p. 236). Only hatred has led to identifying Satan with this or that figure; no man is Satan, who is essentially invisible, universal, enduring; but Satan must be recognized in occult powers, because he works in "mystery" (II Thess. 2:7) without letting his aims, his plans, his successes leak out; he is the stable master of all the resources of the world; he is humanly invincible; with superhuman cunning he makes …
God permits the "mystery of iniquity" (II Thess. 2:7) to be at work in the history of the Church until the final parousia.
2:8
… W. Bousset and T. K. Cheyne see in ἀνθρώπος τῆς ἀνομίας of II Thess. 2, 3 the equivalent of 'it 6; one could also hold that ὁ ὁίος τῆς ἀπολείας there translates indeed belijd'al; ἀνοίως of II Thess. 2, 8 could translate B. (rendered sometimes by the Septuagint as παράνομος), but it rather reproduces the ἀνοίος of Is. 11, 4 Heb. rāfa). …
2:9
… The "coming with power and glory" (Mt. 24:30) of Jesus is called p. by St. Paul 7 times (I Cor. 15:23 and 6 times in I-II Thess., besides the p. of the Antichrist in II Thess. 2:9), by Jas. 5:7, 8, by II Pt. 1:16; 3:4, 12, by I Jn. 2:28, and by Mt. 24:3, 27, 37, 39. Equivalent to it are the terms: "day [of the Lord or Christ]" (17 times in St. Paul: …
… confesses that his power is derived (Lc. 4:6). He is a tempter who knows how to exploit even Scripture (Mt. 4:6) to seduce the Messiah; Judas is his victim (Lc. 22:3; Io. 13:27); Peter and the Apostles are shaken by him (Lc. 22:31). His power is superhuman (II Thess. 2:9), and it opposes evangelization (I Thess. 2:18). The kingdom of S. stands against the Kingdom of God (Mt. 12:26; Mc. 3:24). But S. and his demons recognize the power of Jesus, the …
… miracles (in the broad sense: "that exceed the possibilities and the comprehension of man"), as the magicians of Pharaoh "by satanic power" produced serpents and frogs (Ex. 7, 11-8, 7). Such prodigies will be multiplied through the work of the Antichrist (II Thess. 2, 9). Such satanic portents consist principally in infestation (of persons or of things), in obsession or possession. …
2:10
… Sometimes it denotes any action directed at inducing others to error or to sin: in this sense the devil is often called the "seducer," and his work of inducing to evil, especially at the end of time, is precisely qualified as seduction (cf. II Thess. 2:10; II John 7, etc.). …
2:12
Epistles I-II to the Thessalonians
… Iud., VI, 3). Jesus had told the Jews that they, in rejecting his word, would welcome any other false messiah (Jn. 5:43); this was coming to pass, and the Jews (II Thess. 2:12), 'who do not know God, who do not obey the gospel of our Lord,' will suffer the terrible punishment (ibid. 1:7-9). To Christians, on the other hand, is foretold the marvelous expansion …
2:13
… For from him and through him and to him are all things, to him be glory forever, amen" (Rom. 11:33, cf. I Thess. 5:9; II Thess. 2:13; I Pt. 1:1-2).
2:14
1. History. — The notion of medicinal penalty, although adumbrated in the Gospels (Mt. 18:17) and in St. Paul (I Cor. 5:2; II Cor. 2:7-8; 5:6; II Thess. 2:14), did not establish itself in the practice of the first centuries of Christianity. …
2:15
Especially in the Pauline epistles, both the Good News in its generality (Rom. 6, 17; Gal. 1, 9-12; I Tim. 6, 20; II Tim. 1, 13 ff.) and specifically the precepts of Christian life (Phil. 4, 9; I Thess. 4, 1; II Thess. 2, 15; 3, 6), or even individual doctrines such as the Eucharist and the Resurrection of Christ (I Cor. 11, 23 ff.), are presented with a similar term and an equivalent expression. …
… (comes) by hearing, and hearing through the word of Christ" (Rom. 10, 17); and more explicitly: "Therefore, brethren, stand firm and hold fast to the traditions (κρατειτε τὰς παραδόσεις) in which you were taught, whether by word or by our letter" (II Thess. 2, 15). Indeed, before appealing to what is written, he appeals to his living voice (cf. I Cor. 10, 2; 11, 23; 15, 3; I Thess. 4, 2), and admonishes Christians to beware of those who …
2:17
Epistles I-II to the Thessalonians
… know God, who do not obey the gospel of our Lord,' will suffer the terrible punishment (ibid. 1:7-9). To Christians, on the other hand, is foretold the marvelous expansion of the Church in connection with the destruction of Jerusalem (Lk. 21:28-31; II Thess. 2:17: cf. A. Harnack, Missione e propagazione del cristianesimo nei primi tre secoli, Ital. trans., Turin 1906, p. 41 ff.). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.