The Four Angels of the Euphrates

This week, the words from the last book of the Bible seem more real than in recent times past.

The word "sorceries" in this translation is "witchcraft" in some others.

The basic demon behind Masonry is witchcraft, and there are many popular forms of witchcraft in the world today--many. Do not pretend that people are making bad, evil choices against God daily.

Call people in your families to repentance now. The time is short. The angels described are avenging angels.  In Europe, such as in France, there are stained glass windows of the Four Angels of the Euphrates. Look closely at the wording of this passage from today's Divine Office. Look closely. The angels are unbound, loosened by the Heavenly Angels to accomplish God's wrath against evil.

Pray, become perfect, be obedient to the rules and laws of Holy Mother Church, turn to Mary, Our Mother. Instruct the ignorant and do penance for those who seem hard-hearted. Pray for the grace of final perseverance. Pray for me that I can live in a place where I can get to daily Mass.

Pray for our good priests and seminarians, who will face those who hate Christ and His Church.

Revelation 9:13-21Douay-Rheims 

13 And the sixth angel sounded the trumpet: and I heard a voice from the four horns of the great altar, which is before the eyes of God,

14 Saying to the sixth angel, who had the trumpet: Loose the four angels, who are bound in the great river Euphrates.

15 And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year: for to kill the third part of men.

16 And the number of the army of horsemen was twenty thousand times ten thousand. And I heard the number of them.

17 And thus I saw the horses in the vision: and they that sat on them, had breastplates of fire and of hyacinth and of brimstone, and the heads of the horses were as the heads of lions: and from their mouths proceeded fire, and smoke, and brimstone.

18 And by these three plagues was slain the third part of men, by the fire and by the smoke and by the brimstone, which issued out of their mouths.

19 For the power of the horses is in their mouths, and in their tails. For, their tails are like to serpents, and have heads: and with them they hurt.

20 And the rest of the men, who were not slain by these plagues, did not do penance from the works of their hands, that they should not adore devils, and idols of gold, and silver, and brass, and stone, and wood, which neither can see, nor hear, nor walk:

21 Neither did they penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts.

Letters to the People of the Dioceses of San Francisco

and New York, Washington D.C., Germany, and elsewhere, from today's Office of Readings.

Revelation 3:1-22

The Message to Sardis

3 “And to the angel of the church in Sardis write: These are the words of him who has the seven spirits of God and the seven stars:

“I know your works; you have a name of being alive, but you are dead. 2 Wake up, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of my God. 3 Remember then what you received and heard; obey it, and repent. If you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. 4 Yet you have still a few persons in Sardis who have not soiled their clothes; they will walk with me, dressed in white, for they are worthy. 5 If you conquer, you will be clothed like them in white robes, and I will not blot your name out of the book of life; I will confess your name before my Father and before his angels. 6 Let anyone who has an ear listen to what the Spirit is saying to the churches.

The Message to Philadelphia

7 “And to the angel of the church in Philadelphia write:

These are the words of the holy one, the true one,
    who has the key of David,
    who opens and no one will shut,
        who shuts and no one opens:

8 “I know your works. Look, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. 9 I will make those of the synagogue of Satan who say that they are Jews and are not, but are lying—I will make them come and bow down before your feet, and they will learn that I have loved you. 10 Because you have kept my word of patient endurance, I will keep you from the hour of trial that is coming on the whole world to test the inhabitants of the earth. 11 I am coming soon; hold fast to what you have, so that no one may seize your crown. 12 If you conquer, I will make you a pillar in the temple of my God; you will never go out of it. I will write on you the name of my God, and the name of the city of my God, the new Jerusalem that comes down from my God out of heaven, and my own new name. 13 Let anyone who has an ear listen to what the Spirit is saying to the churches.

The Message to Laodicea

14 “And to the angel of the church in Laodicea write: The words of the Amen, the faithful and true witness, the origin[a] of God’s creation:

15 “I know your works; you are neither cold nor hot. I wish that you were either cold or hot. 16 So, because you are lukewarm, and neither cold nor hot, I am about to spit you out of my mouth. 17 For you say, ‘I am rich, I have prospered, and I need nothing.’ You do not realize that you are wretched, pitiable, poor, blind, and naked. 18 Therefore I counsel you to buy from me gold refined by fire so that you may be rich; and white robes to clothe you and to keep the shame of your nakedness from being seen; and salve to anoint your eyes so that you may see. 19 I reprove and discipline those whom I love. Be earnest, therefore, and repent. 20 Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me.21 To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne. 22 Let anyone who has an ear listen to what the Spirit is saying to the churches.”

Not Cultural Wars, War Against Christ

Let us stop using this lame phrase of culture war and call the war which is raging against the Church for what it is-an out-and-out assault of the Catholic Faith and the Catholic Church.

Period.

Satan and his minions want to destroy us and Christ's Church.

This is the real war, not a culture war.

What we are seeing is the War Against Christ.

Revelation 13 

13 1 And I saw a beast rising out of the sea, having ten horns and seven heads; and on its horns were ten diadems, and on its heads were blasphemous names. 2 And the beast that I saw was like a leopard, its feet were like a bear’s, and its mouth was like a lion’s mouth. And the dragon gave it his power and his throne and great authority. 3 One of its heads seemed to have received a death-blow, but its mortal wound[a] had been healed. In amazement the whole earth followed the beast. 4 They worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, “Who is like the beast, and who can fight against it?”

5 The beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. 6 It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. 7 Also it was allowed to make war on the saints and to conquer them.[b] It was given authority over every tribe and people and language and nation, 8 and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered.[c]

9 Let anyone who has an ear listen:

10 If you are to be taken captive,
    into captivity you go;
if you kill with the sword,
    with the sword you must be killed.

Here is a call for the endurance and faith of the saints.

Knowledge of Divine Things Twenty-Five Fides et Ratio Sixteen

Because of home circumstances, I am containing the walk through Fides et Ratio and encourage my readers to follow up their reading here.

I want to highlight St. John Paul II's comment on metaphysics, which is the core point of this series.

My comments are in normal type. After this post, I shall move on to Caritas in Veritatis.

To be consonant with the word of God, philosophy needs first of all to recover its sapiential dimension as a search for the ultimate and overarching meaning of life. This first requirement is in fact most helpful in stimulating philosophy to conform to its proper nature. In doing so, it will be not only the decisive critical factor which determines the foundations and limits of the different fields of scientific learning, but will also take its place as the ultimate framework of the unity of human knowledge and action, leading them to converge towards a final goal and meaning. This sapiential dimension is all the more necessary today, because the immense expansion of humanity's technical capability demands a renewed and sharpened sense of ultimate values. If this technology is not ordered to something greater than a merely utilitarian end, then it could soon prove inhuman and even become potential destroyer of the human race.⁹⁸

To state this more simply, one needs to think in terms of nature first, and wisdom begins with reality, which God created. But, the end of this philosophical order is not utilitarianism, but the wisdom of the Church.

The word of God reveals the final destiny of men and women and provides a unifying explanation of all that they do in the world. This is why it invites philosophy to engage in the search for the natural foundation of this meaning, which corresponds to the religious impulse innate in every person. A philosophy denying the possibility of an ultimate and overarching meaning would be not only ill-adapted to its task, but false.

Again the goal of men and women is heaven, not this world. Any valuable philosophy would consider man's origins and his end, a life beginning in and with God and going towards God.

82. Yet this sapiential function could not be performed by a philosophy which was not itself a true and authentic knowledge, addressed, that is, not only to particular and subordinate aspects of reality—functional, formal or utilitarian—but to its total and definitive truth, to the very being of the object which is known. This prompts a second requirement: that philosophy verify the human capacity to know the truth, to come to a knowledge which can reach objective truth by means of that adaequatio rei et intellectus to which the Scholastic Doctors referred.⁹⁹ This requirement, proper to faith, was explicitly reaffirmed by the Second Vatican Council: “Intelligence is not confined to observable data alone. It can with genuine certitude attain to reality itself as knowable, though in consequence of sin that certitude is partially obscured and weakened”. ¹⁰⁰

The total truth is Christ Himself, Whose Mind is revealed in the teaching of the Catholic Church.  God is knowable through reason and so is natural law. Philosophy helps order these basic truths. I get weary of hearing that people "are deceived" as we all have free will and reason to cooperate with grace.

A radically phenomenalist or relativist philosophy would be ill-adapted to help in the deeper exploration of the riches found in the word of God. Sacred Scripture always assumes that the individual, even if guilty of duplicity and mendacity, can know and grasp the clear and simple truth. The Bible, and the New Testament in particular, contains texts and statements which have a genuinely ontological content. 

This means that Christ tells us who man is--what it means to be a human being.

The inspired authors intended to formulate true statements, capable, that is, of expressing objective reality. It cannot be said that the Catholic tradition erred when it took certain texts of Saint John and Saint Paul to be statements about the very being of Christ. In seeking to understand and explain these statements, theology needs therefore the contribution of a philosophy which does not disavow the possibility of a knowledge which is objectively true, even if not perfect. This applies equally to the judgements of moral conscience, which Sacred Scripture considers capable of being objectively true. ¹⁰¹

 Many Catholics deny the possibility of knowledge of Who Christ Is. Objectivity, the mark of a spiritual person, has been undermined both by Protestantism. One of the weakenesses of the glitz of "Catholicism" is the lack of a cohesive philosophy behind the presenter's comments. Actually, he lacks an real understanding of Catholic Christology.

Sapiential knowledge is wisdom from the work of philosophy. Analytical knowledge is the ability of all men to reason.

83. The two requirements already stipulated imply a third: the need for a philosophy of genuinely metaphysical range, capable, that is, of transcending empirical data in order to attain something absolute, ultimate and foundational in its search for truth. This requirement is implicit in sapiential and analytical knowledge alike; and in particular it is a requirement for knowing the moral good, which has its ultimate foundation in the Supreme Good, God himself. Here I do not mean to speak of metaphysics in the sense of a specific school or a particular historical current of thought. I want only to state that reality and truth do transcend the factual and the empirical, and to vindicate the human being's capacity to know this transcendent and metaphysical dimension in a way that is true and certain, albeit imperfect and analogical. In this sense, metaphysics should not be seen as an alternative to anthropology, since it is metaphysics which makes it possible to ground the concept of personal dignity in virtue of their spiritual nature. 

The questions begin always, "Who is man?" "Who is God?" and so on. I hope I can share the love of knowledge, the love of the beauty of truth which I share with all those who follow this way of study and prayer.

In a special way, the person constitutes a privileged locus for the encounter with being, and hence with metaphysical enquiry.

Wherever men and women discover a call to the absolute and transcendent, the metaphysical dimension of reality opens up before them: in truth, in beauty, in moral values, in other persons, in being itself, in God. We face a great challenge at the end of this millennium to move from phenomenon to foundation, a step as necessary as it is urgent. We cannot stop short at experience alone; even if experience does reveal the human being's interiority and spirituality, speculative thinking must penetrate to the spiritual core and the ground from which it rises. Therefore, a philosophy which shuns metaphysics would be radically unsuited to the task of mediation in the understanding of Revelation.

Grace comes with study, if the person is pursuing truth.

The word of God refers constantly to things which transcend human experience and even human thought; but this “mystery” could not be revealed, nor could theology render it in some way intelligible, ¹⁰² were human knowledge limited strictly to the world of sense experience. Metaphysics thus plays an essential role of mediation in theological research. A theology without a metaphysical horizon could not move beyond an analysis of religious experience, nor would it allow the intellectus fidei to give a coherent account of the universal and transcendent value of revealed truth.

The meaning of intellectus fidei, which is "the understanding of faith", becomes the goal of metaphysics.  Faith and reason bring us to God through grace.

If I insist so strongly on the metaphysical element, it is because I am convinced that it is the path to be taken in order to move beyond the crisis pervading large sectors of philosophy at the moment, and thus to correct certain mistaken modes of behaviour now widespread in our society.

Here it is. The saint states, "...I am convinced that it is the path to be taken in order to move beyond the crisis pervading large sectors of philosophy at the moment, and thus to correct certain mistaken modes of behaviour now widespread in our society."

It is as if the spirit of St. John Paul II is standing up in this phrase and addressing the synod fathers.

84. The importance of metaphysics becomes still more evident if we consider current developments in hermeneutics and the analysis of language. The results of such studies can be very helpful for the understanding of faith, since they bring to light the structure of our thought and speech and the meaning which language bears. However, some scholars working in these fields tend to stop short at the question of how reality is understood and expressed, without going further to see whether reason can discover its essence. How can we fail to see in such a frame of mind the confirmation of our present crisis of confidence in the powers of reason? When, on the basis of preconceived assumptions, these positions tend to obscure the contents of faith or to deny their universal validity, then not only do they abase reason but in so doing they also disqualify themselves. 

What a powerful paragraph!  Reason can discover the essence of reality, as we are made in the image and likeness of God in our intellect and our free will, and, of course, God wants to be found. He is waiting.

Only "isms", only ideologies stop inquiry. Can you think of those isms which stop real understanding of the natures of man, God, Christ, His Church? Relativism, individualism, subjectivism, and so on...

Faith clearly presupposes that human language is capable of expressing divine and transcendent reality in a universal way—analogically, it is true, but no less meaningfully for that. ¹⁰³ Were this not so, the word of God, which is always a divine word in human language, would not be capable of saying anything about God. The interpretation of this word cannot merely keep referring us to one interpretation after another, without ever leading us to a statement which is simply true; otherwise there would be no Revelation of God, but only the expression of human notions about God and about what God presumably thinks of us.

Faith and reason can express the transcedent reality of Scripture, Tradition, including doctrine, dogma, prayer and so on.

Christ is the Word of God. Scripture is the word of God. Both revealed through the Father and the Holy Spirit for our salvation.

One must stop in awe and thank God for the clarity of this document.

Thanks be to Jesus Christ...

I shall move on to the second encyclical tomorrow.

St. Iranaeus Against Heresies (Book IV, Chapter 20)

6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy,We shall see in that day that God will talk to man, and he shall live. Deuteronomy 5:24 For certain of these menused to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, andman's salvation being accomplished. As He also declares through Hosea the prophet: I, He says, have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets. Hosea 12:10 But theapostle expounded this very passage, when he said, Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which works all in all. But the manifestation of the Spirit is given to every man to profit withal.1 Corinthians 12:4-7 But as He who works all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: No man has seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him]. John 1:18
7. Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, falling away from God altogether, should cease to exist. For the glory of God is a living man; and the life of man consists in beholding God. For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God.
8. Inasmuch, then, as the Spirit of God pointed out by the prophets things to come, forming and adapting us beforehand for the purpose of our being made subject to God, but it was still a future thing that man, through thegood pleasure of the Holy Spirit, should see [God], it necessarily behooved those through whose instrumentality future things were announced, to see God, whom they intimated as to be seen by men; in order that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced, but that He should also be seen by all His members who are sanctified and instructed in the things of God, that man might be disciplinedbeforehand and previously exercised for a reception into that glory which shall afterwards be revealed in those who love God. For the prophets used not to prophesy in word alone, but in visions also, and in their mode of life, and in the actions which they performed, according to the suggestions of the Spirit. After this invisible manner, therefore, did they see God, as also Esaias says, I have seen with my eyes the King, the Lord of hosts, Isaiah 6:5pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death. Moreover, [with regard to] the other arrangements concerning the summing up that He should make, some of these they beheld through visions, others they proclaimed by word, while others they indicated typically by means of [outward] action, seeing visibly those things which were to be seen; heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire Deuteronomy 4:24 (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.Exodus 34:6-7
9. And the Word spoke to Moses, appearing before him, just as any one might speak to his friend. Numbers 12:8But Moses desired to see Him openly who was speaking with him, and was thus addressed: Stand in the deep place of the rock, and with My hand I will cover you. But when My splendour shall pass by, then you shall see My back parts, but My face you shall not see: for no man sees My face, and shall live. Exodus 33:20-22 Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates,Matthew 17:3, etc. He thus making good in the end the ancient promise.
10. The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: You shall go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice (vox auræ tenuis). 1 Kings 19:11-12 For by such means was the prophet— very indignant, because of the transgression of the people and the slaughter of the prophets— both taught to act in a more gentle manner; and the Lord's advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. Isaiah 42:3 The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind. This, too, was made still clearer by Ezekiel, that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision Ezekiel 1:1 of God, and the cherubim, and their wheels, and when he had recounted the mystery of the whole of that progression, and had beheld the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the things which were upon his loins as the figure of amber, and what was below like the sight of fire, and when he set forth all the rest of the vision of the thrones, lest any one might happen to think that in those [visions] he had actually seen God, he added: This was the appearance of the likeness of the glory of God. Ezekiel 2:1
11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, saw God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, No man has seen God at any time. John 1:18 But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: The only-begotten God, which is in the bosom of the Father, He has declared [Him]; and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misaël, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: And the appearance of the fourth, it is said, was like to the Son of God. Daniel 3:26 At another time [He is represented as] a stone cut out of the mountain without hands, Daniel 7:13-14 and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. His dominion, it is said, is an everlasting dominion, and His kingdom shall not perish. Daniel 7:4 John also, the Lord's disciple, when beholding thesacerdotal and glorious advent of His kingdom, says in the Apocalypse: I turned to see the voice that spoke with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength. Revelation 1:12 For in these words He sets forth something of the glory [which He has received] from His Father, as [where He makes mention of] the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, I fell at his feet as dead; Revelation 1:17 that what was written might come to pass: No man sees God, and shall live Exodus 33:20), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: I am the first and the last, and He who lives, and was dead, and behold I am alive for evermore, and have the keys of death and of hell. And after these things, seeing the same Lord in a second vision, he says: For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth. Revelation 5:6 And again, he says, speaking of this very same Lamb: And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness does He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knows but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goes a sharp sword, that with it He may smite the nations; and He shall rule (pascet) them with a rod of iron: and He treads the wine-press of the fierceness of thewrath of God Almighty. And He has upon His vesture and upon His thigh a name written, King of Kings and Lordof Lords. Revelation 19:11-17 Thus does the Word of God always preserve the outlines, as it were, of things to come, and points out to men the various forms (species), as it were, of the dispensations of the Father, teaching us the things pertaining to God.

http://www.newadvent.org/fathers/0103420.htm

more later...to be continued....