Rev 2, 24-29 To the victor I will give authority

(Rev 2, 24-29) To the victor I will give authority

[24] But I say to the rest of you in Thyatira, who do not uphold this teaching and know nothing of the so-called deep secrets of Satan: on you I will place no further burden, [25] except that you must hold fast to what you have until I come. [26] '"To the victor, who keeps to my ways until the end, I will give authority over the nations. [27] He will rule them with an iron rod. Like clay vessels will they be smashed, [28] just as I received authority from my Father. And to him I will give the morning star. [29] '"Whoever has ears ought to hear what the Spirit says to the churches."'

(CCC 1896) Where sin has perverted the social climate, it is necessary to call for the conversion of hearts and appeal to the grace of God. Charity urges just reforms. There is no solution to the social question apart from the Gospel (cf. CA 3, 5). (CCC 1884) God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence. (CCC 1890) There is a certain resemblance between the union of the divine persons and the fraternity that men ought to establish among themselves. (CCC 1891) The human person needs life in society in order to develop in accordance with his nature. Certain societies, such as the family and the state, correspond more directly to the nature of man. (CCC 1892) "The human person… is and ought to be the principle, the subject, and the object of every social organization" (GS 25 § 1). (CCC 1881) Each community is defined by its purpose and consequently obeys specific rules; but "the human person… is and ought to be the principle, the subject and the end of all social institutions" (GS 25 § 1). (CCC 1893) Widespread participation in voluntary associations and institutions is to be encouraged. (CCC 1894) In accordance with the principle of subsidiarity, neither the state nor any larger society should substitute itself for the initiative and responsibility of individuals and intermediary bodies. (CCC 1895) Society ought to promote the exercise of virtue, not obstruct it. It should be animated by a just hierarchy of values.

Rev 2, 18-23 You tolerate Jezebel who misleads

(Rev 2, 18-23) You tolerate Jezebel who misleads

[18] "To the angel of the church in Thyatira, write this: " 'The Son of God, whose eyes are like a fiery flame and whose feet are like polished brass, says this: [19] "I know your works, your love, faith, service, and endurance, and that your last works are greater than the first. [20] Yet I hold this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, who teaches and misleads my servants to play the harlot and to eat food sacrificed to idols. [21] I have given her time to repent, but she refuses to repent of her harlotry. [22] So I will cast her on a sickbed and plunge those who commit adultery with her into intense suffering unless they repent of her works. [23] I will also put her children to death. Thus shall all the churches come to know that I am the searcher of hearts and minds and that I will give each of you what your works deserve.

(CCC 2353) Fornication is carnal union between an unmarried man and an unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to the good of spouses and the generation and education of children. Moreover, it is a grave scandal when there is corruption of the young. (CCC 1632) So that the "I do" of the spouses may be a free and responsible act and so that the marriage covenant may have solid and lasting human and Christian foundations, preparation for marriage is of prime importance. The example and teaching given by parents and families remain the special form of this preparation. The role of pastors and of the Christian community as the "family of God" is indispensable for the transmission of the human and Christian values of marriage and family (Cf. CIC, can. 1063), and much more so in our era when many young people experience broken homes which no longer sufficiently assure this initiation: It is imperative to give suitable and timely instruction to young people, above all in the heart of their own families, about the dignity of married love, its role and its exercise, so that, having learned the value of chastity, they will be able at a suitable age to engage in honorable courtship and enter upon a marriage of their own (GS 49 § 3). (CCC 1633) In many countries the situation of a mixed marriage (marriage between a Catholic and a baptized non-Catholic) often arises. It requires particular attention on the part of couples and their pastors. A case of marriage with disparity of cult (between a Catholic and a non-baptized person) requires even greater circumspection.

Rev 2, 12-17 Therefore, repent

(Rev 2, 12-17) Therefore, repent.

[12] "To the angel of the church in Pergamum, write this: " 'The one with the sharp two-edged sword says this: [13] "I know that you live where Satan's throne is, and yet you hold fast to my name and have not denied your faith in me, not even in the days of Antipas, my faithful witness, who was martyred among you, where Satan lives. [14] Yet I have a few things against you. You have some people there who hold to the teaching of Balaam, who instructed Balak to put a stumbling block before the Israelites: to eat food sacrificed to idols and to play the harlot. [15] Likewise, you also have some people who hold to the teaching of (the) Nicolaitans. [16] Therefore, repent. Otherwise, I will come to you quickly and wage war against them with the sword of my mouth. [17] " '"Whoever has ears ought to hear what the Spirit says to the churches. To the victor I shall give some of the hidden manna; I shall also give a white amulet upon which is inscribed a new name, which no one knows except the one who receives it."'

(CCC 1429) St. Peter's conversion after he had denied his master three times bears witness to this. Jesus' look of infinite mercy drew tears of repentance from Peter and, after the Lord's resurrection, a threefold affirmation of love for him (Cf. Lk 22:61; Jn 21:15-17). The second conversion also has a communitarian dimension, as is clear in the Lord's call to a whole Church: "Repent!" (Rev 2:5, 16). St. Ambrose says of the two conversions that, in the Church, "there are water and tears: the water of Baptism and the tears of repentance" (St. Ambrose, ep. 41, 12: PL 16, 1116). (CCC 1025) To live in heaven is "to be with Christ." The elect live "in Christ" (Phil 1:23; cf. Jn 14:3; 1 Thess 4:17) but they retain, or rather find, their true identity, their own name (Cf. Rev 2:17). For life is to be with Christ; where Christ is, there is life, there is the kingdom (St. Ambrose, In Luc., 10, 121: PL 15, 1834A). (CCC 2159) The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor. "To him who conquers… I will give a white stone, with a new name written on the stone which no one knows except him who receives it" (Rev 2:17). "Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads" (Rev 14:1).

Rev 2, 8-11 I know your tribulation and poverty

(Rev 2, 8-11) I know your tribulation and poverty

[8] "To the angel of the church in Smyrna, write this: The first and the last, who once died but came to life, says this:” [9] "I know your tribulation and poverty, but you are rich. I know the slander of those who claim to be Jews and are not, but rather are members of the assembly of Satan. [10] Do not be afraid of anything that you are going to suffer. Indeed, the devil will throw some of you into prison, that you may be tested, and you will face an ordeal for ten days. Remain faithful until death, and I will give you the crown of life. [11] "Whoever has ears ought to hear what the Spirit says to the churches. The victor shall not be harmed by the second death."

(CCC 1808) Fortitude is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of fortitude enables one to conquer fear, even fear of death, and to face trials and persecutions. It disposes one even to renounce and sacrifice his life in defense of a just cause. "The Lord is my strength and my song" (Ps 118:14). "In the world you have tribulation; but be of good cheer, I have overcome the world" (Jn 16:33). (CCC 2734) Filial trust is tested - it proves itself - in tribulation (Cf. Rom 5:3-5). The principal difficulty concerns the prayer of petition, for oneself or for others in intercession. Some even stop praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it "efficacious"? (CCC 2735) In the first place, we ought to be astonished by this fact: when we praise God or give him thanks for his benefits in general, we are not particularly concerned whether or not our prayer is acceptable to him. On the other hand, we demand to see the results of our petitions. What is the image of God that motivates our prayer: an instrument to be used? or the Father of our Lord Jesus Christ?

Rev 2, 4-7 You have lost the love you had at first

(Rev 2, 4-7) You have lost the love you had at first

[4] Yet I hold this against you: you have lost the love you had at first. [5] Realize how far you have fallen. Repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place, unless you repent. [6] But you have this in your favor: you hate the works of the Nicolaitans, which I also hate. [7] " '"Whoever has ears ought to hear what the Spirit says to the churches. To the victor I will give the right to eat from the tree of life that is in the garden of God."'

(CCC 1765) There are many passions. The most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. The apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. (CCC 1766) "To love is to will the good of another" (St. Thomas Aquinas, STh I-II, 26, 4, corp. art.). All other affections have their source in this first movement of the human heart toward the good. Only the good can be loved (Cf. St. Augustine, De Trin., 8, 3, 4: PL 42, 949-950). Passions "are evil if love is evil and good if it is good" (St. Augustine, De civ. Dei 14, 7, 2: PL 41, 410).

Rev 2, 1-3 You cannot tolerate the wicked

Revelation 2

(Rev 2, 1-3) You cannot tolerate the wicked

[1] "To the angel of the church in Ephesus, write this: " 'The one who holds the seven stars in his right hand and walks in the midst of the seven gold lampstands says this: [2] "I know your works, your labor, and your endurance, and that you cannot tolerate the wicked; you have tested those who call themselves apostles but are not, and discovered that they are impostors. [3] Moreover, you have endurance and have suffered for my name, and you have not grown weary.

(CCC 397) Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's first sin consisted of (Cf. Gen 3:1-11; Rom 5:19). All subsequent sin would be disobedience toward God and lack of trust in his goodness. (CCC 401) After that first sin, the world is virtually inundated by sin. There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, especially as infidelity to the God of the Covenant and as transgression of the Law of Moses. And even after Christ's atonement, sin raises its head in countless ways among Christians (cf. Gen 4:3-15; 6:5, 12; Rom 1:18-32; 1 Cor 1-6; Rev 2-3). Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history: What Revelation makes known to us is confirmed by our own experience. For when man looks into his own heart he finds that he is drawn towards what is wrong and sunk in many evils which cannot come from his good creator. Often refusing to acknowledge God as his source, man has also upset the relationship which should link him to his last end; and at the same time he has broken the right order that should reign within himself as well as between himself and other men and all creatures (GS 13 § 1).

Rev 1, 20b Seven lampstands are the seven churches

(Rev 1, 20b) Seven lampstands are the seven churches
[20b] and the seven lampstands are the seven churches.

(CCC 833) The phrase "particular church," which is the diocese (or eparchy), refers to a community of the Christian faithful in communion of faith and sacraments with their bishop ordained in apostolic succession (Cf. CD 11; CIC, cann. 368-369; CCEO, cann. 177,1; 178; 311, 1; 312). These particular Churches "are constituted after the model of the universal Church; it is in these and formed out of them that the one and unique Catholic Church exists" (LG 23). (CCC 834) Particular Churches are fully catholic through their communion with one of them, the Church of Rome "which presides in charity" (St. Ignatius of Antioch, Ad Rom. 1, 1: Apostolic Fathers, II/2, 192; cf. LG 13). "For with this church, by reason of its pre-eminence, the whole Church, that is the faithful everywhere, must necessarily be in accord" (St. Irenaeus, Adv. haeres. 3, 3, 2: PG 7/1, 849; Cf. Vatican Council I: DS 3057). Indeed, "from the incarnate Word's descent to us, all Christian churches everywhere have held and hold the great Church that is here [at Rome] to be their only basis and foundation since, according to the Savior's promise, the gates of hell have never prevailed against her" (St. Maximus the Confessor, Opuscula theo.: PG 91, 137-140). (CCC 835) "Let us be very careful not to conceive of the universal Church as the simple sum, or… the more or less anomalous federation of essentially different particular churches. In the mind of the Lord the Church is universal by vocation and mission, but when she puts down her roots in a variety of cultural, social, and human terrains, she takes on different external expressions and appearances in each part of the world" (Paul VI, EN 62). The rich variety of ecclesiastical disciplines, liturgical rites, and theological and spiritual heritages proper to the local churches "unified in a common effort, shows all the more resplendently the catholicity of the undivided Church" (LG 23).