The following is the exposition of the thesis that the Dogma of Children of Love
is a Material Dogma of the Catholic Church
On Fri, 26 Mar 2004 00:37:46 -0500, Joseph Geloso wrote:
>
>http://www.trosch.org/the/ottintro.htm
>
>§ 4. Concept and Classification of Dogma
>
>1. Concept
> By dogma in the strict sense is understood a truth immediately
>(formally) revealed by God which has been proposed by the Teaching
>Authority of the Church to be believed as such. The Vatican Council
>explains: Fide divina et catholica ea omnia credenta sunt, quae in
>verbo Dei scripto vel tradito continentur et ab Ecciesia sive solemni
>iudicio sive ordinario et universali magisterio tanquam divinitus
>revelata credenda proponuntur. D 1792. All those things are to be
>believed by divine and Catholic faith which are contained in the Word
>of God written or handed down and which are proposed for our belief by
>the Church either in a solemn definition or in its ordinary and
>universal authoritative teaching.
>
> Two factors or elements may be distinguished in the concept of
>dogma:--
>
> a) An immediate Divine Revelation of the particular Dogma
>(revelatio immediate divina or revelatio formalis), i.e., the Dogma
>must be immediately revealed by God either explicitly (explicite) or
>inclusively (implicite), and therefore be contained in the sources of
>Revelation (Holy Writ or Tradition).
https://members.tripod.com/~JosephFG/catholicism/beautiful.html
John Mark and I are written about throughout Holy Scripture, in public
revelation. And in accordance with directives in Providentissimus Deus of
Pope Leo XIII has God provided hermeneutical skills in Father Alexis and
James, as to the reality of John Mark and I in public revelation of Holy
Scripture. Thus the simplicity of my awaiting of final discernment from
Pope John Paul II defines almost 17 years of me being held in disdain by
the Hierachy and Priesthood.
http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_18111893_providentissimus-deus_en.html
We are not ignorant, indeed, Venerable Brethren, that there are not a few
Catholics, men of talent and learning, who do devote themselves with ardour
to the defence of the sacred writings and to making them better known and
understood. But whilst giving to these the commendation they deserve, We
cannot but earnestly exhort others also, from whose skill and piety and
learning we have a right to expect good results, to give themselves to the
same most praiseworthy work. It is Our wish and fervent desire to see an
increase in the number of the approved and persevering labourers in the
cause of Holy Scripture; and more especially that those whom Divine Grace
has called to Holy Orders, should, day-by-day, as their state demands,
display greater diligence and industry in reading, meditating, and explaining it.
(end quote)
N.B. Father Alexis is ordained with the Sacrament of Holy Orders.
http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_18111893_providentissimus-deus_en.html
For the saving and for the perfection of ourselves and of others there is
at hand the very best of help in the Holy Scriptures, as the Book of Psalms,
among others, so constantly insists; but those only will find it who bring
to this divine reading not only docility and attention, but also piety and
an innocent life. For the Sacred Scripture is not like other books. Dictated
by the Holy Ghost, it contains things of the deepest importance, which in
many instances are most difficult and obscure. To understand and explain
such things there is always required the "coming"(24) of the same Holy
pirit; that is to say, His light and His grace; and these, as the Royal
Psalmist so frequently insists, are to be sought by humble prayer and
guarded by holiness of life.
>
>http://www.trosch.org/the/ottintro.htm
>
> b) The Promulgation of the Dogma by the Teaching Authority of
>the Church (propositio Ecclesiae). This implies, not merely the
>promulgation of the Truth, but also the obligation on the part of the
>Faithful of believing the Truth. This Promulgation by the Church may
>be made either in an extraordinary manner through a solemn decision of
>faith made by the Pope or a General Council (Iudicium solemne) or
>through the ordinary and general teaching power of the Church
>(Magisteriurn ordinarium et universale). The latter may be found
>easily in the catechisms issued by the Bishops.
>
> In this view, which is the usual one, and which is principally
>expounded by the "Thomists, the Truth proposed in the dogma must be
>immediately and formally contained in the sources of Revelation either
>explicitly or implicitly. According to another opinion, however, which
>is held by the Scotists, and also by several dominican theologians (M.
>M.** Tuyaerts, A. Gardeil, F. Marin-Sola), a Truth can be proposed as
>a dogma, if it be only mediately or virtually contained in the sources
>of Revelation, that is, in such a manner that it may be derived from a
>Truth or Revelation by the aid of a truth known by Natural Reason. The
>Scotist view permits greater room for play in the formal action of the
>Teaching Authority and makes it easier to prove that the Dogma is
>contained in the sources of Revelation but its validity is challenged
>on the ground that the Truth of the Dogma is supported not solely by
>the authority of the Revealing God, but also by the natural knowledge
>of reason, while the Church demands for the dogma a Divine Faith
>(fides divina).
>
> Dogma in its strict signification is the object of both Divine
>Faith (Fides Divina) and Catholic Faith (Fides Catholica); it is the
>object of the Divine Faith (Fides Divina) by reason of its Divine
>Revelation; it is the object of Catholic Faith (Fides Catholica) on
>account of its infallible doctrinal definition by the Church. If a
>baptised person deliberately denies or doubts a dogma properly
>so-called, he is guilty of the sin of heresy (CIC 1325, Par. 2), and
>automatically becomes subject to the punishment of excommunication
>(CIC 2314, Par. I).
The Dogma of the Children of Love is not a Dogma properly so-called,
but a Material Dogma, i.e. a Teaching that is contained in the sources
of Revelation.
>
> If, despite the fact that a Truth is not proposed for belief by
>the Church, one becomes convinced that it is immediately revealed by
>God, then, according to the opinion of many theologians (Suarez, De
>Lugo), one is bound to believe it with Divine Faith (fide divina).
That is the position I am in with regard to the Dogma of the Children of Love.
>However, most theologians teach that such a Truth prior to its
>official proposition of the Church is to be accepted with theological
>assent (assensus theologicus) only, as the individual may be mistaken.
The fact that I might be mistaken is the reason I defer to the Pope, and
disclaim that no one is being asked or expected to believe even a word of
this, but all are simply referred to the Pope for discernment.
>....
>
>3. Classification
> Dogmas are classified:
>
> a) According to their content as : General Dogmas (dogmata
>generalia) and Special Dogmas (dogmata specialia). To the former
>belong the fundamental truths of Christianity, to the latter the
>individual truths contained therein.
The Dogma of the Children of Love is a Special Dogma.
>
> b) According to their relation with Reason as : Pure Dogmas
>(dogmata pura) and Mixed Dogmas (dogmata mixta). The former we know
>solely through Divine Revelation, e.g., The Trinity (mysteries), the
>latter by Natural Reason also, e.g., The Existence of God.
The Dogma of the Children of Love is a Pure Dogma.
>
> c) According to the mode by which the Church proposes them,
>as: Formal Dogmas (dogmata formalia) and Material Dogmas (dogmata
>materialia). The former are proposed for belief by the Teaching
>Authority of the Church as truths of Revelation; the latter are not so
>proposed, for which reason they are not Dogmas in the strict sense.
The Dogma of the Children of Love is a Material Dogma, thus not (yet) a
Dogma in the strict sense.
>
> d) According to their relation with salvation as : Necessary
>Dogmas (dogmata necessaria) and Non-necessary Dogmas (dogmata
>non-necessaria). The former must be explicitly believed by all in
>order to achieve eternal salvation; for the latter implicit faith
>(fides implicita) suffices (cf. Hebr. II, 6).
>
>
>§ 5. The Development of Dogma
>
>....
>
>2. Development of Dogmas in the Catholic Sense
>
> a) From the material side of dogma, that is, in the
>communication of the Truths of Revelation to humanity, a substantial
>growth took place in human history until Revelation reached its apogee
>and conclusion in Christ (cf. Hebr. I, I).
Our Lord Himself speaks of the Children of Love, thus:
"as to those who will sit, one on my left and one on my right, that is
reserved for those chosen by My Father", "Father, Lord of Heaven and earth,
to you I offer praise; for what you have hidden from the learned and the
clever, you haye revealed to the merest of children", "Trust me when I tell
you that whoever does not accept the kingdom of God as a child will not
enter into it".
He speaks to the Children of Love, thus:
"I will not leave you orphans."
The Children of Love were present and visible to the disciples at the empty
tomb on Easter morniing and at the Asecnsion.
>
> St. Gregory the Great says: "With the progress of the times the
>knowledge of the spiritual Fathers increased; for, in the Science of
>God, Moses was more instructed than Abraham, the Prophets more than
>Moses, the Apostles more than the Prophets" (in Ezechielem lib. 2,
>horn. 4, 12).
>
>With Christ and the Apostles General Revelation concluded. (sent.
>certa.)
Nevertheless, God's Revelation is Infinite, since it comes from Him. Thus,
while nothing new is added, yet that which was always present, but hidden,
is now being made more plain.
>
> Pope Pius X rejected the liberal Protestant and Modernistic
>doctrine of the evolution of religion through "New Revelations." Thus
>he condemned the proposition that: "The Revelation, which is the
>object of Catholic Faith, was not terminated with the Apostles." D
>2021.
>
> The clear teaching of Holy Writ and Tradition is that after
>Christ, and the Apostles who proclaimed the message of Christ, no
>further Revelation will be made. Christ was the fulfilment of the Law
>of the Old Testament (Mt. 5, 17 ; 5, 21 et seq), and the absolute
>teacher of humanity (Mt. 23, 10: "One is your master, Christ" ; cf.
>Mt. 28, 20). The Apostles saw in Christ: "the coming of the fullness
>of time" (Gal. 4, 4) and regarded as their task the preservation,
>integral and unfalsified, of the heritage of Faith entrusted to them
>by Christ (1 Tim. 6, 14; 6,20; 2 Tim.1, 14; 2,2; 3,14). The Fathers
>indignantly repudiated the claim of the heretics to possess secret
>doctrines or new Revelations of the Holy Ghost. St. Irenaeus (Adv.
>haer III 1 ; IV 35, 8), and Tertullian (De praesc. 21) stress, against
>the Gnostics, that the full truth of Revelation is contained in the
>doctrine of the Apostles which is preserved unfalsified through the
>uninterrupted succession of the bishops.
To clarify: the Dogma of the Children of Love, contained in the holy
Scriptures, is not "secret" and it is not "new." It has always been
contained in Public Revelation, and God willed to veil it until now.
>
> b) As to the Formal side of dogma, that is, in the knowledge
>and in the ecclesiastical proposal of Revealed Truth, and consequently
>also in the public faith of the Church, there is a progress
>(accidental development of dogmas) which occurs in the following
>fashion:
>
> 1) Truths which formerly were only implicitly believed
>are expressly proposed for belief. (Cf. S. th. I; II, 1, 7 : quantum
>ad explicationem crevt numerus articulorum (fidei), quia quaedam
>explicite cognita sunt a posterioribus, quae a prioribus non
>cognoscebantur explicite. There was an increase in the number of
>articles believed explicitly since to those who lived in later times
>some were known explicitly, which were not known explicitly by those
>who lived before them.)
Into this category falls the Dogma of the Children of Love.
>
> 2) Material Dogmas are raised to the status of Formal
>Dogmas.
That is what will happen when Pope John Paul II travels to Boston and
Kennebunkport.
>
> 3) To facilitate general understanding, and to avoid
>misunderstandings and distortions, the ancient truths which were
>always believed, e.g., the Hypostatic Union (unio hypostatica),
>Transubstantiation, etc., are formulated in new, sharply defined
>concepts.
That is what has happened in the locution from Saint Peter.
>
> 4) Questions formerly disputed are explained and
>decided, and heretical propositions are condemned. Cf. St. Augustine,
>De civ. Dei 2, 1 ; ab adversario mota quaestio discendi existit
>occasio (a question moved by an adversary gives an occasion for
>learning).
This entire matter is a question being disputed now. If it is heresy,
it needs to be condemned. Conversely, if the denial of it is heresy,
then that needs to be condemned.
>
> The exposition of the dogmas in the given sense is prepared by
>theological science and promulgated by the Teaching Authority of the
>Church under the direction of the Holy Ghost (John 14, 26). These new
>expositions of dogmatic truth are motivated, on the one hand, by the
>natural striving of man for deeper understanding of Revealed Truth,
>and on the other hand by external influences, such as the attacks
>arising from heresy and unbelief, theological controversies, advances
>in philosophical knowledge and historical research, development of the
>liturgy, and the general assertion of Faith expressed therein.
>
> Even the Fathers stress the necessity of deeper research into
>the truths of Revelation, of clearing up obscurities, and of
>developing the teachings of Revelation. Cf. the classical testimony of
>St. Vincent Lerin († before 450). "But perhaps someone says: Will
>there then be no progress in the religion of Christ? Certainly there
>should be, even a great and rich progress . . . only, it must in truth
>be a progress in Faith and not an alteration of Faith. For progress it
>is necessary that something should increase of itself, for alteration,
>however, that something should change from one thing to the other."
>(Commonitorium 23.) Cf. D 1800.
>
> 5) There may be also a progress in the confession of
>faith of the individual believer through the extension and deepening
>of his theological knowledge. The basis for the possibility of this
>progress lies in the depth of the truths of Faith on the one hand, and
>on the other in the varying capacity for perfection of the human
>reason.
>
> Conditions making for a true progress in the knowledge of Faith
>by individual persons are, according to the declaration of the Vatican
>Council, zeal, reverence and moderation: cum sedule, pie et sobrie
>quaerit. 1) 1796.
>
No one can doubt my zeal. My reverence is manifest in my devotion to the
Rosary and the Mass, and propogating the same. And my moderation is
manifest in that I neither ask nor expect to be believed, rather, I refer
you, the reader, to the Pope.
https://members.tripod.com/~JosephFG/catholicism/askthepope.html
On Tue, 23 Mar 2004 16:55:49 -0500, Joseph Geloso
wrote:
(Examples of The Children of Love in Holy Scripture)
>
>Genesis 1:3. And God said: Be light made. And light was made.
>
>Who was he talking to?
Here, God created His Creation. But,
"In eternity, before He created His Creation, God created two creatures
with immortal souls, whom He created unioned to each other, inseparable,
and whom He created simultaneously. He spoke George to George and George
understood and He spoke John Mark to John Mark and John Mark understood.
And He said to them both, I am God. They knew and loved each other instantly
and they both loved God together. And they wanted God to love them both. And
they wanted God to help them to love Him more. They are two unique creatures
whom God created with immortal souls, they are neither angels nor humans,
they are God's two Children of Love. They have been written about throughout
God's entire Holy Scripture. None of God's Creation precedes them. They are
God's witnesses and they are God's creatures with immortal souls. For them
is reserved, in their simplicity, the Very Especial Infinite Love of Almighty
God. George is God's Child of Peace and John Mark is God's Child of Justice
and they both are God's Children of Love. And there are only two of them. And
they are George and John Mark. As spiritual beings with immortal souls whom
God created in eternity before He created His Creation, He entered them into
their human bodies, their human natures, their human presences, at the moments
of conception in their mothers' wombs. They are with each other and with God
for all eternity."
(https://members.tripod.com/~JosephFG/catholicism/dogma.html)
"They are God's witnesses..." -- they were present when God was creating His
Creation. They witnessed Him doing it. They bore witness to the author of the
Book of Genesis, telling him that "God said..."
>
>Genesis 18:2. And when he had lifted up his eyes, there appeared to
>him three men standing near to him: and as soon as he saw them, he ran
>to meet them from the door of his tent, and adored down to the ground.
>
>Through the rest of Chapter 18 and into Chapter 19, the "three men"
>are Our Lord and the Two Children of Love. The "two angels" are the
>Children of Love.
>
>Ecclesiasticus 1:4. Wisdom hath been created before all things, and
>the understanding of prudence from everlasting.
>
>The Book of Wisdom and the Book of Ecclesiasticus have as their
>subject the Wisdom that God created first, before all things else.
>This created Wisdom is actually the two unique creatures with immortal
>souls, the Children of Love, who are unioned to each other, and who
>are with God always.
Wisdom is personified in the Book of Wisdom and in the Book of Ecclesiasticus,
as well as elsewhere, as a woman. The Douay-Rheims Bible online has this note:
'Also, the wisdom in ECCLESIASTICUS is a personification of the Blessed Virgin
Mary. "Holy Scripture was written for Mary, about Mary, and on account of Mary."
Saint Bernard '
One of Our Blessed Mother's titles is "Seat of Wisdom." George and John Mark
dwell in the Immaculate Heart of Mary. Yet our Blessed Mother is a human
creature, and thus she was created in time. At the time these books of the Old
Testament came from the pens of their human authors, Mary did not as yet exist.
Yet the Scriptures speak of Wisdom already existing, indeed, existing first,
before all other creatures. Now if she is the reality of what Wisdom is, and
she did not exist at the time these things were written -- indeed, she was
created in time, and not in eternity -- then what is that Wisdom which was
created by God from eternity?
The reality of this created Wisdom is the reality of God's Two Children of Love,
as "In eternity, before He created His Creation, God created two creatures with
immortal souls, whom He created unioned to each other, inseparable, and whom He
created simultaneously."
He created them for her, and their destiny was always her, to be in her
Immaculate Heart. Thus, it is she who is forshadowed in these Books of Holy
Scripture, and the reality of the Wisdom that she personifies is those two,
the Children of Love. The Children of Love, uniquely in all of God's Creation,
are unioned to each other, inseperable. Thus, they are one in a way that is
known fully only to God.
We know that George is who he is, because he fulfills the follwing Scripture:
>
>Wisdom 7:22. For in her is the spirit of understanding; holy, one,
>manifold, subtile, eloquent, active, undefiled, sure, sweet, loving
>that which is good, quick, which nothing hindereth, beneficent,
>7:23. Gentle, kind, steadfast, assured, secure, having all power,
>overseeing all things, and containing all spirits: intelligible, pure,
>subtile:
>7:24. For wisdom is more active than all active things; and reacheth
>everywhere, by reason of her purity.
>7:25. For she is a vapour of the power of God, and a certain pure
>emmanation of the glory of the Almighty God: and therefore no defiled
>thing cometh into her.
>7:26. For she is the brightness of eternal light, and the unspotted
>mirror of God's majesty, and the image of his goodness.
>7:27. And being but one, she can do all things: and remaining in
>herself the same, she reneweth all things, and through nations
>conveyeth herself into holy souls, she maketh the friends of God and
>prophets.
>7:28. For God loveth none but him that dwelleth with wisdom.
>7:29. For she is more beautiful than the sun, and above all the order
>of the stars: being compared with the light, she is found before it.
>7:30. For after this cometh night, but no evil can overcome wisdom.
John Mark possesses God's Gift of Preaching in an extraordinary degree,
and it is he who will fulfill the following Scripture:
>
>Ecclesiasticus 24:1. Wisdom shall praise her own self, and shall be
>honoured in God, and shall glory in the midst of her people,
>24:2. And shall open her mouth in the churches of the most High, and
>shall glorify herself in the sight of his power,
>24:3. And in the midst of her own people she shall be exalted, and
>shall be admired in the holy assembly.
>24:4. And in the multitude of the elect she shall have praise, and
>among the blessed she shall be blessed, saying:
>24:5. I came out of the mouth of the most High, the firstborn before
>all creatures:
>24:6. I made that in the heavens there should rise light that never
>faileth, and as a cloud I covered all the earth:
>24:7. I dwelt in the highest places, and my throne is in a pillar of a
>cloud.
>24:8. I alone have compassed the circuit of heaven, and have
>penetrated into the bottom of the deep, and have walked in the waves
>of the sea,
>24:9. And have stood in all the earth: and in every people,
>24:10. And in every nation I have had the chief rule:
>24:11. And by my power I have trodden under my feet the hearts of all
>the high and low: and in all these I sought rest, and I shall abide in
>the inheritance of the Lord.
>24:12. Then the creator of all things commanded, and said to me: and
>he that made me, rested in my tabernacle,
>24:13. And he said to me: Let thy dwelling be in Jacob, and thy
>inheritance in Israel, and take root in my elect.
>24:14. From the beginning, and before the world, was I created, and
>unto the world to come I shall not cease to be, and in the holy
>dwelling place I have ministered before him.
>24:15. And so was I established in Sion, and in the holy city likewise
>I rested, and my power was in Jerusalem.
>24:16. And I took root in an honourable people, and in the portion of
>my God his inheritance, and my abode is in the full assembly of
>saints.
George and John Mark have been with each of God's Saints and with each
of His Prophets. Part of the mystery of God's creation of His Saints is
His Two Children of Love, who have loved each of His Saints into Heaven.
Because, they were left behind when Our Lord ascended into Heaven
(Acts 1:10-11). And they seek love, and they do not seek anything else
besides love. So in Our Lord's Will for His Church, He created His Saints
by leaving George and John Mark behind on Earth for these centuries since
His Ascension into Heaven. They sought those souls who could love them,
and they caused them to love God. Thus:
(Wisdom 7:27)
"...she reneweth all things, and through nations conveyeth herself into
holy souls, she maketh the friends of God and prophets."
and:
(Ecclesiasticus 24:16)
"And I took root in an honourable people, and in the portion of my God his
inheritance, and my abode is in the full assembly of saints. "
The following passage from Isaias, though it is applied to the Messiah,
also applies to George, God's Child of Peace, the little child who will
lead:
>
>Isaias 11:1. And there shall come forth a rod out of the root of
>Jesse, and a flower shall rise up out of his root.
>11:2. And the spirit of the Lord shall rest upon him: the spirit of
>wisdom, and of understanding, the spirit of counsel, and of fortitude,
>the spirit of knowledge, and of godliness.
>11:3. And he shall be filled with the spirit of the fear of the Lord,
>He shall not judge according to the sight of the eyes, nor reprove
>according to the hearing of the ears.
>11:4. But he shall judge the poor with justice, and shall reprove with
>equity the meek of the earth: and he shall strike the earth with the
>rod of his mouth, and with the breath of his lips he shall slay the
>wicked.
>11:5. And justice shall be the girdle of his loins: and faith the
>girdle of his reins.
>11:6. The wolf shall dwell with the lamb: and the leopard shall lie
>down with the kid: the calf and the lion, and the sheep shall abide
>together, and a little child shall lead them.
>11:7. The calf and the bear shall feed: their young ones shall rest
>together: and the lion shall eat straw like the ox.
>11:8. And the sucking child shall play on other hole of the asp: and
>the weaned child shall thrust his hand into the den of the basilisk.
>11:9. They shall not hurt, nor shall they kill in all my holy
>mountain, for the earth is filled with the knowledge of the Lord, as
>the covering waters of the sea.
>
>The little child who will lead is God's Child of Peace. He is filled
>with the seven Gifts of the Holy Spirit, and his delight is the Fear
>of the Lord.
We know that it is George because of these things.
>
>Zecharias 4:1. And the angel that spoke in me came again: and he waked
>me, as a man that is wakened out of his sleep.
>4:2. And he said to me: What seest thou? And I said: I have looked,
>and behold a candlestick all of gold, and its lamp upon the top of it:
>and the seven lights thereof upon it: and seven funnels for the lights
>that were upon the top thereof.
>4:3. And two olive trees over it: one upon the right side of the lamp,
>and the other upon the left side thereof.
>4:4. And I answered, and said to the angel that spoke in me, saying:
>What are these things, my lord?
>4:5. And the angel that spoke in me answered, and said to me: Knowest
>thou not what these things are? And I said: No, my lord.
>....
>4:11. And I answered, and said to him: What are these two olive trees
>upon the right side of the candlestick, and upon the left side
>thereof?
>4:12. And I answered again, and said to him: What are the two olive
>branches, that are by the two golden beaks, in which are the funnels
>of gold?
>4:13. And he spoke to me, saying: Knowest thou not what these are? And
>I said: No, my lord.
>4:14. And he said: These are two sons of oil who stand before the Lord
>of the whole earth.
The two "sons of oil" in the context of this passage in Zecharias are
Joshua and Zerubabbel. Catholic Theology also connects this passage with
the Apocalypse of Saint John, the Two Witnesses in Chapter 11. It is
theological speculation, that God allowed, to suppose that the Two
Witnesses are Henoch and Elias. However, this is not defined Dogma,
but only probable opinion. Now that George and John Mark are here, we
know that the Two Witnesses are George and John Mark. George and John
Mark, the Children of Love, are imaged in paintings, statues, etc., in
which God simply inspired the artist to include the two childlike,
sometimes, angel-like, figures. God has also caused them to be imaged
in some of the pairs of persons in Holy Scripture, like Joshua and
Zerubabbel. Also, Saint Peter and Saint Paul. Also, not in Holy Scripture,
but in hagiography, Saint Francis of Assisi and Saint Anthony of Padua.
In some of the speculations or visions of some of the Catholic Prophets
of the past, is found some of the understanding of George and John Mark
in the context of Henoch and Elias. What is already confirmed as fact
about these two prophets to come, can thus be applied to George and John
Mark, since George and John Mark are the reality that Henoch and Elias
represent to these prophets. Thus, the connection is made between Joshua,
the High Priest, and Zerubabbel, the King, to Elias, the Prophet, and
Enoch, the Patriarch of Old. Elias thus corresponds to the High Priest
and Enoch to the King. In Saint Peter and Saint Paul, Saint Peter had the
Papacy, and Saint Paul preached the Gospel far and wide. George will be
the Pope, and John Mark possesses an extraordinary measure of God's Gift
of Preaching -- like Saint Anthony did.
>
>Matthew 18:2. And Jesus, calling unto him a little child, set him in
>the midst of them.
>18:3. And said: amen I say to you, unless you be converted, and become
>as little children, you shall not enter into the kingdom of heaven.
>18:4. Whosoever therefore shall humble himself as this little child,
>he is the greater in the kingdom of heaven.
>18:5. And he that shall receive one such little child in my name,
>receiveth me.
>
>Matthew 20:23. ... to sit on my right or left hand is not mine to give
>to you, but to them for whom it is prepared by my Father.
>
>Luke 24:4. And it came to pass, as they were astonished in their mind
>at this, behold, two men stood by them, in shining apparel.
>24:5. And as they were afraid and bowed down their countenance towards
>the ground, they said unto them: Why seek you the living with the
>dead?
>24:6. He is not here, but is risen.
>
>Acts 1:10. And while they were beholding him going up to heaven,
>behold two men stood by them in white garments.
>1:11. Who also said: Ye men of Galilee, why stand you looking up to
>heaven? This Jesus who is taken up from you into heaven, shall so come
>as you have seen him going into heaven.
>
>Apocalypse 11:3. And I will give unto my two witnesses: and they shall
>prophesy, a thousand two hundred sixty days, clothed in sackcloth.
>11:4. These are the two olive trees and the two candlesticks that
>stand before the Lord of the earth.
>11:5. And if any man will hurt them, fire shall come out of their
>mouths and shall devour their enemies. And if any man will hurt them,
>in this manner must he be slain.
>11:6. These have power to shut heaven, that it rain not in the days of
>their prophecy: And they have power over waters, to turn them into
>blood and to strike the earth with all plagues, as often as they will.
>11:7. And when they shall have finished their testimony, the beast
>that ascendeth out of the abyss shall make war against them and shall
>overcome them and kill them.
>11:8. 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.
>11:9. And they of the tribes and peoples and tongues and nations shall
>see their bodies for three days and a half: and they shall not suffer
>their bodies to be laid in sepulchres.
>11:10. And they that dwell upon the earth shall rejoice over them and
>make merry: and shall send gifts one to another, because these two
>prophets tormented them that dwelt upon the earth.
>11:11. And after three days and a half, the spirit of life from God
>entered into them. And they stood upon their feet: and great fear fell
>upon them that saw them.
>11:12. And they heard a great voice from heaven, saying to them: Come
>up hither. And they went up to heaven in a cloud: and their enemies
>saw them.
>
>
>Apocalypse 12:1. And a great sign appeared in heaven: A woman clothed
>with the sun, and the moon under her feet, and on her head a crown of
>twelve stars.
>12:2. And being with child, she cried travailing in birth: and was in
>pain to be delivered.
>12:3. And there was seen another sign in heaven. And behold a great
>red dragon, having seven heads and ten horns and on his heads seven
>diadems.
>12:4. And his tail drew the third part of the stars of heaven and cast
>them to the earth. And the dragon stood before the woman who was ready
>to be delivered: that, when she should be delivered, he might devour
>her son.
>12:5. And she brought forth a man child, who was to rule all nations
>with an iron rod. And her son was taken up to God and to his throne.
>12:6. And the woman fled into the wilderness, where she had a place
>prepared by God, that there they should feed her, a thousand two
>hundred sixty days.
>
>The little child who will lead, is God's Child of Peace. The rod of
>iron is the pen that he holds in his hand, the rod of his mouth in
>Isaias 11.